iniquity for take away this and all other mercies follow after because this onely is it which stops the current of Gods favours which remooved the current of his mercies run amaine As when the clouds are gone the Sun shines out So let our sinnes bee remooved and Gods favour immediately shines upon us Therefore first Take away all iniquity and then we shall see nothing but thy Fatherly face in Christ You see what the care of Gods children is to seeke mercy and favour in the first place as David Psal 51.1 Have mercy on me O Lord this he begs first of all whereas God had threatned other terrible judgements as that the sword should never depart from his house c. yet he neglects all as it were and begs onely for mercy to take away iniquity For a sinner is never in such a blessed condition as he should be in untill he prize and desire mercy above all because though we be in misery untill then with sinfull Ephraim Hos 7.14 wee howle upon our beds for corne and wine preferring earthly sensuall things before all But that soule and conscience which is acquainted with God and the odiousnesse of sin that soule God intends to speake peace unto in the end desires pardon of sinne and mercy above all for it knowes that God is goodnesse it selfe and that when the interposing clouds are vanished God cannot shew himselfe otherwise then in goodnesse grace and mercy Take away all iniquity Quest Before I goe further let me answer one Question Ought wee not to thinke of our former sinnes shall God take them away altogether out of the soule Answ O no! Take them away out of the conscience O Lord that it doe not accuse for them but not out of the memory it is good that sinne be remembred to humbleus to make us more thankfull pitifull and tender-hearted unto others to abase us and keepe us low all the daies of our life and to make us deale gently and mercifully with others being sensible of our owne frailties As they are naught in the conscience so they are good to the memory Therefore let us thinke often of this what the chiefe desire of our soules to God should be for mercy to have sinne taken away In all the Articles of our Creed that of cheefest comfort is That of Remission of sinnes Wherefore are all the other Articles of Christ his Birth Death and Crucifying but that hee might get the Church and that the priviledges thereof might be Forgivenesse of sinnes Resurrection of the Body and life everlasting but Forgivenesse of sinnes is in the first place Quest But may some say How shall I know whether or no my sinnes be forgiven 1. By something that goes before 2. By something which followes after Answ There is somewhat which goes before viz. 1. An humble and hearty Confession as 1 Ioh. 1.9 1. By an hmble confession if wee confesse our sinnes hee is faithfull and just to forgive us our sinnes and to cleanse us from all unrighteousnesse therefore whether I feele it or not if I have heartily fully and freely confessed my sins are forgiven God in wisedome and mercy may suspend the feeling thereof for our humiliation and for being over-bold with Satans baites yet I ought to beleeve it for I make God a lier else if I confesse heartily and acknowledge my debt to thinke that he hath not cancel'd the bond 2. When we finde strength against it Mat. 9.2 6. Secondly sin is certainely pardoned when a man finds strength against it for where God forgives he gives strength withall as to the man whom he healed of the Palsie Thy sinnes are forgiven thee take up thy bed and walke When a man hath strength to returne to God to run the way of his Commandements and to go on in a Christian course his sinnes are forgiven because he hath a Spirit of faith to goe on and leade him forward still Those who find no strength of grace may question forgivenesse of sins for God where he takes away sin and pardons it as we see here in this Text after prayer made to take away iniquity he doth good to us 3. Some peace of conscience The third evidence is some peace of Conscience though not much perhaps yet so much as supports us from despaire as Rom. 5.1 Therfore being justified by faith we have peace with God through our Lord Iesus Christ that is being acquitted from our sinnes by faith wee have peace with God so much peace as makes us goe boldly to him so that one may know his bonds are cancel'd and his sins forgiven when with some boldnesse hee dare looke God in the face in Jesus Christ A Iudas an Achitophell a Saul because they are in the guilt of their sinnes cannot confesse comfortably and goe to God which when with some boldnesse we can doe it is a signe that peace is made for us 4. By love to God Againe where sin is pardoned our hearts will be much inlarged with love to God as Christ said to the woman Luke 7.47 Her sinnes which are many are forgiven her because she loved much Therefore when we finde our hearts inflamed with love to God we may know that God hath shined upon our soules in the the pardon of sin and proportionablie to our measure of love is our assurance of pardon therefore wee should labour for a greater measure thereof that our hearts may be the more inflamed in the love of God It is impossible that the soule should at all love God angry offended and unappeased nay such a soule wisheth that there were no God at all for the very thoughts thereof terrifie him Againe where sinne is forgiven 5. By mercifullnes to others it frames the soule suetably to be gentle mercifull and to pardon others for usually those who have peaceable consciences themselves are peaceable unto others and those who have forgivenesse of sins can also forgive others those who have found mercy have mercifull hearts shewing that they have found mercy with God And on the contrarie hee that is a cruell mercilesse man it is a signe that his heart was never warmed nor melted with the sense of Gods mercy in Christ Therefore as the Elect of God saith the Apostle put on bowells of compassion as you will make it good that you are the Elect of God members of Christ and Gods children Therefore Their miserable condition who have not forgivenesse of sinnes let us labour for the forgivenesse of our sinnes that God would remoove and subdue the power of them take them away and the judgements due to them or else wee are but miserable men though we enjoyed all the pleasures of the world which to a worldly man are but like the liberty of the Tower to a condemned Traitor who though hee have all wants supplied with all possible attendance yet when he thinkes of his estate it makes his heart cold dampes his courage and makes him
unworthinesse whatsoever For all there is for the glory of his Mercy For in the Covenant of grace mercy doth triumph against judgment and justice Rom. 5.21 which mercy of God in Christ is said by the Apostle to raigne unto life everlasting by Iesus Christ our Lord. It reignes and hath a regiment above and over all For mercy in God stirred up his Wisedome to devise a way by shedding of the blood of Christ Jesus God-man to satisfie divine Justice and rejoyce against it But whence comes this that justice should be so satisfied because a way is found out how none of Gods Attributes are loosers by mercy That the greatest sin which is pardonable is to denie God the glory of his mercy Wherefore in any temptation when we are prone to doubt of Gods love say what shall we wrong God more by calling in question his mercy and the excellency of his loving kindnesse which is more then any other sinne we have committed This is a sin superadded against his Mercy Power Goodnesse Gratiousnesse and Love in healing of sinne which takes away the glory of God in that Attribute wherein he labours to triumph reigne and glorifie himselfe most Psal 145.9 and which is over all his workes Therefore he that offends herein in denying God the glory of his great tender unspeakeable mercy whereby he would glorifie himselfe most in the Covenant of grace he offends God most That we honour God most of all by giving him the glory of his mercy Therefore let us at such times as God awakens conscience be so farre from thinking that God is unwilling to cure and helpe us as to thinke that hereby we shall Honour God more by beleeving then we dishonoured him by our sinne For the faith of an humble contrite sinner it glorifies God more then our better obedience in other things doth because it gives him the glory of that wherein he delights and will be most glorified the glory of his mercy and truth of his rich abundant mercy that hath no bounds There is no comparison betweene the mercy of God in the Covenant of grace and that to Adam in the state of nature for in the first he did good to a good man first hee made him good and then did him good but when man did degenerate and was fallen into such a cursed estate as we are for God then to be good to a sinner and freely to doe good heere is goodnesse indeed triumphant goodnesse Cain was a cursed person who said Gen. 4.13 my punishment is greater then can bee borne wee know who spake it no God is a Physitian for all diseases if they be Crimson sinnes he can make them white as wooll Isa 1.18 Who would not be carefull therefore to search his wounds his sinnes to the bottome An incouragement to search our sins deeply let the search be as deepe as we can considering that there is more mercy in God then there can be sinne in us Who would favour his soule especially considering if he neglect searching of it sinnes will grow deadly and incurable upon that neglect Let this therefore incourage us not to spare our selves in opening the wounds of our soules to God that hee may spare all Thus we saw formerly The Church here is brought in dealing plainely with God and confessing all for she had an excellent Teacher and God answers all beginning with this I will heale their backsliding They were Idolaters and guilty of the sinnes of the second Table in a high measure no pettie sinnes yet God saith I will heale their backsliding c. Which being healed then an open high-way is made for all other mercies whatsoever which is the next point we Observe hence Observ That the cheefe mercy of all which leades unto all the rest is the pardon and forgivenesse of sinnes Healing of the guilt of sinne we see is set in the front of these Petitions formerly shewed which as it is the first thing in the Churches desires Take away all iniquity c. So it is the first thing yeelded to in Gods Promise I will heale their backsliding c. Pardon of sin and cure of sinne whereby the conscience ceaseth to be bound over to condemnation is the first and chiefest blessing of God and is that for which the Church falls out in a triumph Who is a God like unto thee Micah 7.18 19 20. that pardoneth iniquity and passeth by the transgression of the remnant of his heritage because hee delighteth in mercy c. And this is that excellent and sweet conclusion of the new Covenant also whereupon all the rest of those former foregoing mercies there are grounded Ier. 31.34 for I will forgive their iniquity and I will remember their sinne no more Yea this is the effect of that grand Promise made to his Church after the returne of their captivity Jer. 50.20 In those daies and at that time saith the Lord the iniquity of Israel shall bee sought for and there shall be none and the sins of Iudah and they shall not bee found for I will pardon them whom I reserve The point is plaine and cleere enough it needs no following The Reason is Reason Because it takes away the interposing cloud God is gratious in himselfe pardon of sinne remooves the cloud betwixt Gods gratious face and the soule Naturally God is a spring of mercy but our sinnes stop the spring but when sinne is pardoned the stop is taken away and the spring runs amaine God is not mercifull as a flint yeelds fire by force but as a spring whence water naturally issues Quest Seeing forgivenesse of sinnes unstops this spring why doe we not feele this mercy Answ Surely Why we want the sense of the forgivenesse of sinnes because some sin or other is upon the file uncancelled perhaps unconfessed or because we are stuft with Pride that wee beleeve not or are so troubled or trouble our selves that we apprehend not or beleeve not the pardon of sinnes confessed and hated But sure it is Forgivenesse of sinnes unstops the spring of mercy and unvailes Gods gratious face in Iesus Christ unto us Sinne being not pardoned this stops as the Prophet speakes our iniquity is that which keepes good things from us Therfore the cheefe mercy is that which remooves that which unstops the current of all mercy I will heale their backsliding c. Looke as a condemned Prisoner in the Tower let him have all contentment as long as he is in the displeasure of the Prince stands condemned and the sentence unreversed what true contentment can he have none at all So it is with a sinner that hath not his pardon and quietus est from heaven yeeld him all contentment which the world can affoord all the satisfaction that can issue from the creature yet what is this to him as long as he hath not mercy and that his conscience is not pacified because it is not cleansed
is set downe a further effect of this Repentance and gratious worke in them A sound and strong well rooted Indignation against their former darling sinnes Ephraim shall say what have I any more to doe with Idols Backt with a strong Consolation I have heard him and observed him c. Verse 8. 6. The Divers Event and Jssue of this Gods so Gratious Dealing is shewed both in the godly and Wicked 1. The Wise and Prudent understand and know that the wayes of the Lord are right and shall walke in them But 2. The Transgressors shall fall therein Ver. 9. O Israel Returne unto the Lord thy God for thou hast fallen by thine Iniquity Every word hath his waight and in a manner is an Argument to inforce this Returning O Israel Israel we know is a word of Covenant Iacob was Israel a Prince and Wrestler with God as they also ought to be Therefore he enforceth you also ought to Returne because you are Israel And 2. It was also an Incouragement for them to Returne because God so acknowledgeth them to be Israel and will be Gratious unto them though they were such hideous siners Returne saith Hee unto the Lord Iehovah Who is the chiefe good for when a man returneth to the creature which is a particular changable good unsatisfying the soule he is restlesse still untill he come unto Iehovah who is the all-sufficient universall good who fills and fills the soule abundantly therefore Returne to him who is the fountaine of all good and giveth a Beeing unto all things Ierem. 2.13 and not to broken Cisternes Hee is Iehovah like himselfe and changeth not And then He is thy God Therefore Returne to him who is thy God in Covenant who will make good his gratious Covenant unto thee and did choose thee to be his people before all the nations of the world this therefore is also an Incouragement to Returne And then Thou hast fallen by thine Iniquity Therefore because thou art fallen by thy Iniquities and thine owne Inventions have brought these Miseries upon thee and none but God can helpe thee out of these Miseries seeing he only can and is willing to forgive thy sinnes and revive thee Therefore O Israel Returne unto the Lord thy God for thou hast fallen by thine iniquity Now in that he forewarneth them of the fearefull Iudgements to come which were to fall upon them unlesse they were prevented by true Repentance hence in generall it is to be observed Obser That God comes not as a suddaine storme upon his people but gives them warning before hee smites them This is verified in Scripture when the crie of Sodome and Gomorrah was great Gen. 18.20.21 The Lord said Because the Cry of Sodome and Gomorrah is great and because their sinne is very grievous I will goe downe now and see whether they have done altogether according to the crie of it which is come unto me and if not I will know And wherefore was the Arke of Noah so long in building but to give warning to that sinnefull age which were nothing bettered by it The like we have of Pharaoh Exod. 11.1 and all the Egyptians who had so many warnings and miracles shewed before their destruction came Thus God dealt in Amos Therfore thus will I do unto thee and because I will doe this unto thee Amos. 4.12 Prepare to meet thy God O Israell O Hierusalem Matth. 23.37 Hierusalem saith Christ thou that killest the Prophets and stonest them which are sent unto thee how often would I have gathered thy children together even as a henne gathereth the chickens under her wings and ye would not What need wee stand upon proofes are not all the Threatnings of Scripture as so many warning peeces of approaching Iudgements The Reason hereof is His owne nature hee is a Reason 1 God of long suffering Exod. 34 6. he made the world in six dayes yet hath continued it six thousand yeares notwithstanding the many sinnes and provocations thereof His mercies being over all his works Psal 145.9 And partly from a speciall regard to his owne Reason 2 deare children these terrible thretnings not being killing and wounding but like Ionathans warning Arrowes who though he shot yet ment no other harme to David 1. Sam. 20. Vse save to forewarne him of harme Let us therefore observe Gods gratious and milde dealing in so much mercy who giveth us so many warnings by his servants lesser judgments which wee have had amongst us Let us take notice and believe so as beliefe may stirre up feare and feare may provoke care and care stirre up indeavours to provide us an Arke even a hiding place beimes before winter and worse times come upon us Hence issueth another generall Point Observ That The best provision for preventing of destruction is spirituall meanes God himselfe is a Spirit and spirituall means reach unto him who is the first mover of the great wheele of all the affaires of this world It is preposterous to beginne at the second cause we trouble our selves in vaine there when wee neglect the first Wee should therefore begin the worke in Heaven and first of all Take up that quarrell which is betwixt God and our soules If this be done first we need not feare the carriage of second things Rom. 8.28 all which God out of his good providence and gratious care will frame to worke for good to his for whose sakes rather then helpe should faile he will create new helpes Isa 4.5 Wherefore in all things it is best to beginne with God The third generall point is this That Obser Of all Spirituall meanes The best is to returne to the Lord. In Returning 1 There must be a stop In this Returning 1. There must be a stop those who have run on in evill waies must first stop their lewd courses for naturally from our birth and childhood we are posting on to Hell and yet such is our madnesse unlesse the Spirit of God shew us our selves to be angry with these who stand in our way To make this stop then which is alwayes before Returning 1. There must be Examination and Consideration whether our wayes tend there be stopping Considerations which both waken a man and likewise put rubs in his way If a man upon Examination find his waies displeasing unto God disagreeing from the Rule and consider what will be the end and issue of them nothing but death and damnation and withall consider of the day of Iudgment The houre of Death The all-seeing eye of God and the like So the Consideration of a mans owne wayes and of Gods wayes towards him partly when God meetes him with goodnesse I have hitherto beene a vile wretch and God hath beene good to me and spared me and partly when God stops a wicked mans waies with thornes meetes him with crosses and afflictions these will worke upon an ingenious spirit to make him have better thoughts
nothing but a matter of opinion of canvasing an argument c. But it is another manner of matter Religion what A divine Power exercised upon the soule whereby it is transformed into the obedience of divine truth and molded into it So that there must be a Positive as well as a Negative Religion a cleaving to God as well as a forsaking of Idols Againe in the severing of these Idols from God we must know and observe hence Observ That there is no Communion betweene God and Idols Neither will wee say any more to the workes of our hands ye are our gods for in thee the Fatherlesse findeth mercy There must be a renouncing of false worship Religion and confidence before we can trust in God Mat 6.24 Ye cannot serve God and Mammon saith Christ We cannot serve Christ and Antichrist together wee may as well bring North and South East and West together and mingle light and darkenesse as mixe two opposite Religions You see here one of them is disclaimed ere affiance be placed in the other Therfore the halters betwixt two Religions are heere condemned It was excellent well said by Ioshua Iosh 24.19 They had there some mixture of false worship and thought therewith to serve also Iehovah no saith he you cannot serve Iehovah What is Ioshuahs meaning when he saith they could not not onely that they had no power of themselves but you are a naughty false people you thinke to jumble Gods worship and that of Heathens together you cannot serve God thus So a man may say to those who looke Rome-wards for worldly ends and yet will be Protestants you cannot serve God you cannot bee sound Christians halting thus betwixt both These are not compatible they cannot stand together you must disclaime the one if you will cleave to the other we see the ground heere Neither will wee say any more to the workes of our hands ye are our gods for in thee the Fatherlesse findeth mercy Againe whereas upon disclaiming of false confidence in the creatures and Idols they name this as a ground For in thee the Fatherlesse findeth mercy observe Observ In what measure and degree wee apprehend God aright to bee the All-sufficient true God in that measure wee cast away all false confidence whatsoever The right apprehending of God shakes off all false trust The more or lesse we conceive of God as we should doe so the more or lesse wee disclaime confidence in the creature Those who in their affections of joy love affiance and delight are taken up too much with the creature say what they will professe to all the world by their practise that they know not God By the contrary those who know and apprehend him in his greatnesse and goodnesse as hee should bee apprehended in that proportion they withdraw their affections from the creature and all things else It is with the soule in this case as with a ballance Simile if the one skale bee drawne downe by a waight put in it the other is lifted up So where God weighs downe in the soule all other things are light and where other things prevaile there God is set light Ashur shall not save us for hee can doe us no good nor Horses because they are vaine helps How attained they to this light esteeme of Ashur and Horses For in thee the Fatherlesse findeth mercy That which is taken from the creature they find in God Why the world hates Christians escaped from them And this is the Reason why the world so maligne good and sound Christians they thinke when God gets that they loose a feather as wee say some of their strength surely so it is for when a Christian turnes to God and becomes sound he comes to have a meane esteeme of that which formerly was great in his sight his judgement is otherwise as we see here Ashur Horses Idols and all they esteeme nothing of them Horses and the like are good usefull and necessary to serve Gods providence in the use of meanes not to trust in or make coordinate with God In the world especially great persons would be gods in the hearts of people therefore when they see any make conscience of their waies they thinke they loose them because now they will doe nothing but what may stand with the favour of God Thus farre from the Connexion Now to the words themselves For in thee the Fatherlesse findeth mercy Wherein we have set forth unto us for our consideration of Gods rich goodnesse towards poore miserable sinners 1. The Attribute of God Mercy 2. The fit Object thereof The Fatherlesse Mercy is that sweet Attribute that makes us partake of all the rest Mercy is Gods sweetest Attribute which sweetneth all his other Attributes for but for Mercy whatsoever else is in God were matter of terror to us His Justice would affright us His Holinesse likewise considering our impurity would drive us from him Luke 5.8 Depart from mee saith Peter to our Saviour for I am a sinnefull man Isa 6 5. and when the Prophet Isay saw God in his excellencie a little Then he said woe is me for I am undone because I am a man of uncleane lips c. His Power is terrible it would confound us His Majesty astonish us O but Mercy mitigates all he that is great in Majesty is abounding in mercy he that hath beames of Majesty hath bowels of mercy O this draweth especially miserable persons In thee the Fatherlesse findeth mercy And now in the Covenant of Grace this mercy sets all a worke For it is the mercy of God by which wee triumph now in the Covenant of Grace in that mercy which stirr'd up his wisedome to finde out a way for mercy by satisfying his Iustice So that the first mooving Attribute of God that set him a worke about that great worke of our salvation by Jesus Christ in the Covenant of Grace was mercy his tender mercy his bowels of mercy Therefore of all others that Attribute is here named For in thee the Fatherlesse findeth mercy Mercy in God supposeth misery in the creature either present or possible for there is 1. A Preventing and 2. A rescuing mercy A Preventing mercy whereby the creature is freed from possible misery that it might fall into as it is his mercy that we are not such sinners in that degree as others are and every man that hath understanding is beholding to God for their Preventing as well as for their Rescuing mercy We thinke God is mercifull onely to those unto whom hee forgives great sins O he is mercifull to thee that standeth thou mightest have fallen fowly else Mercy supposeth misery either that wee are in or may fall into So that mercy in God may admit of a threefold consideration 1. It supposeth Sinne so there is a Pardoning mercy for that Or 2. Misery that is a Delivering mercy Or 3. Defect or want in the Creature which is Supplying mercy Whersoever
and washed with the blood of Christ Ionah 1.4 Sinne is like Ionas whilst he was in the ship there was nothing but tempest Iosh 7.11 12. like Achan in the Armie whilst he was not found out Gods judgement followed the campe Sinne is that which troubleth all therefore it must be taken away first and therewith all evill is taken away therefore the first mercy is a forgiving pardoning and quieting mercy When the blood of Jesus Christ by the hand of faith is sprinkled upon the soule God creating a hand of faith to sprinkle and shed it upon the soule Christ loved mee and gave himselfe for mee then the soule saith though my sinnes be great yet the satisfaction of Christ is greater God hath loved me and gave his owne Sonne for me and I apply this to my selfe as it is offered to me and take the offer this pacifieth the soule as it is written The Blood of Christ who through the eternall Spirit offered himselfe without spot to God Heb. 9.14 is that which purgeth our conscience from dead workes to serve the living God To a Repentant sinner this Blood of sprinkling speakes better things then the blood of Abell Heb. 12.24 not as his blood cried for vengeance but mercy mercy When the soule is thus pacified there is the foundation of all other mercy whatsoever The Order is this when God is reconciled all is reconciled when God is at peace with us in the Forgivenesse of sins then all is peaceable at home and abroad conscience is in peace within and all the creatures at peace without all which with all that befalls us have a command to doe us no hurt as David gave charge to the people of Absolom When God is reconciled and at peace all things are at peace with us for is not he Lord of Hosts who hath the command of all the creatures therefore this grace of forgivenesse is the chiefe grace To shew it in one instance more David was a King and a Prophet a comely and a valorous person but what esteemd he most did he say blessed is the man who is a King or a Prophet or a valiant Warriour or hath Dominion Obedience or great possessions as I have O no Blessed is the man whose sinnes are forgiven Psal 32.1 and whose iniquities are covered You see wherein this holy man David sets and pitcheth happinesse in the forgivenesse of sinnes Blessed is such a man Though he were a great King he knew well enough that if his sinnes were not pardoned and covered he had beene a wretched man Therefore this should teach us to desire of Vse 1 God continually the pardon of our sinnes and wee should make it the cheefe desire of our soules that God would shine upon them in Jesus Christ pardon and accept us in his beloved they goe together Vse 2 And blesse him for this above all other blessings Psal 103. as it is Psal 103.1 3. Blesse the Lord O my soule and all that is within me blesse his holy Name c. Why Who forgiveth all thy iniquities and healeth all thy diseases We should blesse God most of all for this that he hath devised a way by Christ to receive satisfaction for sinne to pardon it and say unto our soules I am thy salvation this is the greatest favour of all Quest But you aske How shall I know that God hath healed my soule in regard of the forgivenesse of sinnes Answ How to know that God hath pardoned our sinnes The answer is if together with pardon of sinne he heale sinne for God when he takes away the venome of a wound that indangers death the deadly disease he takes away also the swelling of the wound and glowing of it 1. If with pardoning there be subduing When hee ceaseth to make it deadly he heales the soule withall and subdues our iniquities as his Promise is So there is together with pardoning mercy curing mercy in regard of Sanctification Where God is a Father to make us Sonnes he is a Father to beget us anew so where Christ comes by Blood to wash away our sinnes hee comes by Water also and the Holy Ghost where he is a Comforter in the forgivenesse of sinnes he is a Sanctifier And the soule of a distressed sinner lookes to the one as well as the other Aske the soule of any man who is truly humbled what doe you chiefly desire O that God would pardon my sinnes But is that all No That he would also heale my sinnes and subdue my Rebellions that I may not any longer be under the government and tyrannie of my lusts but under Gods gratious governement who will guide me better then before Hos 2.7 This we see to be the Order in the Lords Prayer after we are taught to say Mat. 6.12 13. Forgive us our trespasses it followes And leade us not into temptation but deliver us from evill which is for the time to come So David Psal 19.12 13. Cleanse me from my secret sinnes and keepe me that presumptuous sins have not dominion over me c. So that this is the desire of an afflicted conscience truly humbled curing as well as covering of sinne This is a sure evidence that our sins are pardoned Then againe when there is peace 2. By Peace Rom. 5.1 when the soule feeles this it is a signe that God hath heal'd the soule For saith the Apostle being justified by faith we have peace with God through our Lord Iesus Christ the Blood of Christ hath a pacifying power in forgivenesse of sinnes When Ionas was cast out there was a calme So when sinne is cast out and pardoned there is a calme in the soule which comes from the forgivenesse of sinnes Againe Healing is knowne by this 3. When we are willing to be searched if wee have hearts willing to be searched for then our will is cured which in the state of grace is more then our Obedience when we would be better then we are then certainely our will is not in league with corruptions Now where the will is so much sanctified I resolve to be better I would be better and I use all meanes being glad when any joynes with me against my corruptions I am glad of all such advantages here is a good signe As now when a man goes to Church and desires O that my corruptions might be met withall O that I might bee laid open to my selfe and know my selfe better then I have formerly done this is the desire of an ingenuous soule Where there is no guile of soule a man is glad to have himselfe and his corruptions discovered whereas another frets and kicks and rageth against the Word of God which is a signe that there is some league betwixt him and his sinne You have some that above all things in the world they would not have such and such downe-right Ministers O take heed this is a signe of a hollow heart and that
crosse is Gods Anger and wrath this being remooved nothing hurts all crosses then are gentle milde tractable and medicinall when God hath once said For mine Anger is turned away from him After that 's gone whatsoever remaineth is good for us when we feele no Anger in it What is that which blowes the coles of Hell and makes Hell Hell but the Anger of God ceazing upon the conscience Isa 30.33 this kindles Tophet and sets it a fire like a river of Brimstone Therefore this is a wondrous sweet comfort and incouragement when he saith For mine Anger is turned away from him Whence in the next place wee may observe Observ That God will turne away his Anger upon Repentance When there is this course taken formerly mentioned to turne unto the Lord to sue for pardon to vow Reformation Ashur shall not save us and a through reformation of the particular sinne and when there is wrought in the heart faith to rely on Gods mercy as the Father of the Fatherlesse in whom they finde mercy then Gods Anger is turned away God upon Repentance will turne away his Anger The point is cleere wee see when the Lord hath threatned many grievous judgements and plagues for for sinne one upon the neck of another denounced with all variety of expressions in the most terrible manner yet after all that thundering Deut. 28. 29. It followes And it shall come to passe when all these things are come upon thee Deut 30.1 2 3 the Blessings and the Curses which I have set before thee and thou shalt call them to minde among all the nations whether the Lord thy God hath driven thee and shalt returne unto the Lord thy God c. That then the Lord thy God will turne thy Captivity and have compassion upon thee c. After Repentance you see the promise comes presently after not that the one is the meritorious cause of the other but there is an order of things God will have the one come with the other where there is not sence of sinne and humiliation and thence prayer to God for pardon with reformation and trusting in his Mercy there the anger of God abides still But where these are His anger is turned away God hath established his order that the one of these must still follow the other Another excellent place to the fore-named wee have in the Chronicles If my people that are called by my Name 2 Chro. 7.14 shall humble themselves and pray as they did here in this Chapter Take words vnto your selves and seeke my face and turne from their wicked wayes As they did here Ashur shall not save us we will not ride upon horses c. We will no more rely on the barren false helps of forraine strength what then I will heare from Heaven and will forgive their sinne and will heale their land Here is the promise whereof this text is a proofe so in all the Prophets there is a multiplication of the like instances and promises which wee will not stand upon now as not being controversiall It is Gods name so to doe as wee may see in that well-knowne place of Exodus Iehovah Iehovah God Mercifull and Gratious Long suffering and aboundant in goodnesse and Truth Exo. 34.6.7 keeping mercy for thousands forgiving iniquity and transgression and sinne c. And so it is said At what time so ever a sinner repents himselfe of his sinnes from the bottome of his heart I will put all his sinnes out of my remembrance saith the Lord God The Scripture is plentifull in nothing more especially it is the burthen of EZe 18 and .33 forgivenesse of sinnes and remoovall of wrath upon repentance And for Examples see one for all the rest let the greater include the lesser Manasseth was a greater sinner then any of us all can bee because hee was inabled with a greater authority to doe mischeefe all which no private man or ordinarie great man is capable of not having the like power which he exercised to the full in all manner of cruelty joyned with other grosse and deadly sinnes and yet the Scripture shewes 2 Chr. 33.12.13 that upon his humiliation and praying hee found mercie God turned away his anger That of the Prodigall is a parable also fitted for this purpose who had no sooner a Resolution to returne to his Father Filius timet convitium Luk. 15. c. The sonne feares chiding the father provides a banquet So God doth transcend our thoughts in that kinde wee can no sooner humble ourselves to pray to him heartily resolving to amend our wayes and come to him but hee layes his anger a side to entertaine tearmes of love and friendship with us As wee see in David who was a good man Psa 32.3 4. though he slubbered over the matter of Repentance all which while Gods hand was so heavie upon him that his moysture was turned into the drought of Summer hee roaring all the day long But when once hee dealt throughly in the businesse and resolved I will confesse my transgressions unto the Lord and thou forgavest the iniquity of my sinne Let our humiliation be reall and through with prayer for pardon and purpose to reforme and presently God will shew mercy Reason The Reason is cleere Because it is his Nature so to doe his Nature is more inclined to mercy then anger For him to be angrie it is still upon supposition of our sinnes But to be mercifull and gratious it alwayes proceedes from his owne bowels whether wee be sinners or not without all supposition God is still mercifull unto whom he will shew mercy Who is a God like unto thee saith the Prophet that pardoneth iniquity Micah 7.18 and passeth by the transgression of the remnant of his heritage hee retaineth not his anger for ever because he delighteth in mercy Things naturall come easily without paine as beames from the Sunne water from the Spring and as heate from fire all which come easily because they are naturall So mercy and love from God come easily and willingly it is his nature to bee gratious and mercifull Though we be sinners If wee take this course heere as the Church doth to pray and be humbled then it will follow Mine anger is turned away from him The Vse is Vse First to observe Gods Truth in the performance of his gratious promise who as he makes gratious promises to us so he makes them good His Promise is if wee confesse our sinnes hee will forgive them and be mercifull Pro 28.13 so heere he sayes mine Anger is turned away As they confesse so hee is mercifull to forgive them It is good to observe the experiments of Gods truth Every word of God is a shield Pro. 30.5 that is wee may take it as a shield It is an experimentall truth whereby we may arme our soules This is an experimentall truth that when wee are humbled for our sinnes God hee will bee
RIC SIBBS S THEOL D AVL KATHARINAE CANTAB MAG NEC NON HOSPITIO GRAI A S CONCIONIBVS Aetat Suae 58. THE RETVRNING BACKSLIDER OR A COMMENTARIE upon the whole XIIII Chapter of the Prophecy of the Prophet HOSEA Wherein is shewed the large extent of GODS free Mercy even unto the most miserable forlorne and wretched sinners that may be upon their Humiliation and Repentance Preached by that Learned and Judicious Divine Dr. SIBBS late Preacher to the Honourable Society of Grayes Inne and Master of Katherine Hall in CAMBRIDGE Published by his owne Permission before his Death JEREM. 3. 10 11. Goe and Proclaime these words towards the North and say Returne thou Backsliding Israel saith the LORD and I will not cause mine Anger to fall upon you for I am mercifull saith the LORD and I will not keepe Anger for ever Onely acknowledge thine Iniquity c. LONDON Printed by G. M for George Edwards in the Old Baily in Greene-Arbour at the signe of the Angell MDCXXXIX To the Reader GOod Reader this Treatise begs the favour of those concerning whom especially it is said Christ came for poore trembling siners the blind the prisoners of hope such who by the assiduity iteration and multitude of Satans discouragements temptations sit as it were in darknes in the valley of death to whom every sowre thing is sweet Because these most of all relish and stand in need of mercy for when the least flame of that unsupportable wrath breakes forth in shew which is powred out like fire and kindled by the breath of the Lord of Hostes like a river of brimstone which can make the mountaines quake the hils melt burne up the earth and all that is therein the poore soule for the time thinking on nothing but blackenesse and darkenesse of tempest whilst by past sinnes without sight of the Mediator stares them in the face with millions of unconceiveable horrors and astonishments then to see light in darknesse Mercy in wrath the Sun-shine of righteousnesse a gratious God appeased by a Mediator with some sight and sense of its interest therin this must needs overjoy the troubled soule which is the maine subject of this booke how gratious God is to encourage miserable sinners to returne what incouragements and helps hee gives them what effects his gratious working hath in them and how sweetly they close with him againe Wherefore though this messe comes not unto thee set forth in a Lordly dish not having passed since the preaching thereof under the exquisite hand of the most worthy Author yet despise it not for many times though things of greater judgement affect the understanding most yet things of lesser concisenesse worke more upon the affections in a plaine flowing way which happinesse with all other felicities he wisheth thee who is ever Thine in the best bonds J H. THE SVMME OF THIS TREATISE THE time when Hosea prophesied pag. 2. The people of God are exhorted to repentance by many motives pag. 3. Gods answer to their petitions pag. 4. God comes not suddenly upon his children but gives them warning pag. 6. Which ariseth from the goodnesse of his nature pag. 7. Spirituall meanes best for preventing judgments pag. 7. In returning to God there must be a stop pag. 8. Humiliation what it is pag. 9. Resolution what it is pag. 9. How to know the truth of our Humiliation pag. 10. Where there is a falling into sinne there will be a falling into misery pag 12 c. God is willing to be at peace with us pag. 16. In all our distresses we must come to God in praier pag. 17 18 c. Why we must bring words with us though God knowes our mind pag. 22. That words and purposes must concurre in prayer pag. 23. Confession how it is to be made pag. 24. Why all iniquity is to be praid against pag. 25. The tryall of a sound desire pag. 26. Mercy begged above all pag. 27. Whether we ought not to thinke of our former sins pag. 28. How we may know our sinnes are forgiven pag. 29 c. The misery of those that have not their sinnes forgiven pag. 32. Gods favours are compleate to his children pag. 33. The loadstone of the soule is good pag. 34 c. How we may know blessings come from the love of God pag. 37 38 c. The use of vowes pag. 42 c. of a broken heart pag. 45 c What the sacrifice of praise is pag. 48 49. Why lips are mentioned for praise pag. 50. Helps to praise God pag. 51 52 Doubting kils thankefulnesse pag. 53. Assurance is the nurse of thanksgiving pag. 54. We should take advantage of our dispositions pa. 59. Incouragements to praise God pag 60 c. How to know when praise is accepted pag. 63. Reformation must be joyned with prayer pag. 66. True repentance is of the particular sin pag. 67 68 c. The creature cannot helpe of it selfe pag. 71 c. We are not to place our confidence in forces at home or abroad pag. 77. Warre is lawfull pag. 78 79. How we shall know when we exceed in confidence in the creature pag. 80 81. Boasting is Idolatry pag. 82 83. The danger of carnall confidence pag. 84. The emptinesse of the creature pag 85 c Men naturally prone to Idolatry pag. 92 93 c. Bitternesse of sinne causeth repentance pag. 99 100 101. Our affiance ought not to be upon the creature but upon God pag. 102. What Religion is pag. 103 104. Why the world hates Christians pag. 105. Mercy a most sweet object pag. 106 107 c. Why God shewes mercy to the distressed pag. 110 111 c. Worldlinesse to be hated pag. 115 116 c. How to retort Satans pollicy in our extreamity pag. 119. Where God gives a spirit of prayer he will answer pag. 126 127. Why we should come before God in prayer pag. 128 129. That Gods Church and Children are prone to backesliding pag. 131 c. How shall we know we are sicke of this pag. 134 c. Repentance not to be delayed pag. 139. Want of conviction makes us carelesse pag. 150 151 152. God is willing to save us pag 143 c. The scope of the new Covenant pag. 149. The greatest sinne is to deny God the glory of his Mercy pag. 150. An incouragement to search our sins deepely pag. 151 c. How to know God hath pardoned our sins pag. 156 157 158. Why carnall men are so quiet pag. 159. How to know the pardon of sin pag. 160. Why God suffers infirmities pag. 161 c. Why the soule must be humbled pag. 165. How God loves freely pag. 172 173 c. Gods anger against sinne pag. 183 184 c. Repentance turnes away Gods anger pag. 188 189. c. How anger felt may be remooved pag. 193. How to know afflictions are not in wrath though continued pag 195 196 197. That God hath a salve for every sore pag. 202. Gods love is
a fruitfull love pag. 205 206. Why Gods grace is compared unto the Dew pag. 207. Grace comes insensibly and invisibly pag. 209. â—â—0 c How to come to have grace to sanctifie and alter our nature pag. 218. Christians grow like Lillies pag. 219 220. The first spring of the Gospell was speedie pag. 221. Water every yeare turned into wine pag. 222. Of a necessity in growth pag. 224. We must claime the promises pag. 225. Whence comes the stability of Gods children pag. 227 228 229. Why Gods children are not comfortable pag. 230 231 c. How to be rooted in grace pag. 237. VVe must labour to know the promises pag. 239. Why Christians feare their estate is not good pag. 241 242 243. The benefit of fruitfulnesse pag. 256 257 c. The Church yeelds a shadow pag. 264 265 c. The family the better for a good governour pag. 271 272 c. Gods children shall revive as corne pag. 279 280 281. Christians compared to the Vine in fruitfulnesse pag. 283 284 c. VVhy Christians send forth so sweet a sent pag. 292 293 c. A fruitfull conversation very savoury pag. 297 298 c. True renouncing of sinne must be with indignation pag. 307. The soules aime pag. 308 309. VVee must not onely leave sinne but loath sinne pag. 310 311 312 c. Limitation for expressing our hatred to sinne pag. 317 318 c. How we may come to hate sinne pag. 321 c. The consideration of what we are and hope to be will keepe us in good temper pag. 328. Of Idolatry pag. 333. The reasons of Ephraims hatred of Idolatry pa. 334 335 c. The Idolatry of Christians 344 c. The scope of the new covenant pag. 355 c. Corporall and spirituall adultery pag. 359. VVhy we must not have any more to doe with Idols pag. 366 367. Helps to hate sinne pag. 368 369 c. Nothing lost by renouncing Idolatry p. 373 c. Never better with a Christian then when he hath renounced all wicked courses pag 378 379. How God sees the afflictions of his children pag. 380 381 c. The most comfortable creature in the excesse harmefull pag. 385. Renouncing Idolatry brings protection pag. 386 387 c. VVe are subject to scorchings here pag. 391. The misery of those that have not God for a shadow pag 392 393 c. From man comes nothing that is good p. 403 c. VVhy some have more grace then others pa. 408. 409 c. Against future feares pag. 416 417 c. There are but few truly wise pag. 426 427 c. VVorldly wisedome what it is pag. 432 433. True wisdome carries men to Gods word pa. 435. Gods wayes to us pag. 441 c. The word of the Lord perfect pag. 445 446 447. The best way to a right end is to take in Gods waies pag. 448 449. VVho be just men pag. 450 451 c. The disposition of just men pag. 457 458 459. Men must have spirituall life before they can walke pag. 461 462 c. Helps to walke pag. 467 468 c. VVhy we should walke in Gods wayes pag. 472. 473 c. THE RETVRNING BACKSLIDER SERMON I. Hos. 14.1 2. O Israel Returne unto the Lord thy God For thou hast fallen by thine iniquity Take with you words and turne to the Lord say unto him take away all iniquity c. THE whole frame of Godlinesse is a Mysterie The Apostle calleth it a great Mysterie comprehending all under these particulars God was manifested in the flesh Iustified in the Spirit 1 Tim. 3.16 Seene of Angels Preached unto the Gentiles Beleeved on in the world received up into Glory Amongst which Mysteries this may well be the Mysterie of Mysteries God was manifest in the flesh which includeth also another Mysterie The Gratiousnesse and abundant tender Mercy of God towards miserable wretched and sinnefull Creatures even in the heigth of their Rebellion appointing such a remedie to heale them which is the subject of this Chapter and last part of this Prophecie which as in thunders out Terrible Iudgments against hard-hearted impenitent sinners such as were the most part of Israel So is it mingled full of many and sweet Consolations to the faithfull in those times scattered amongst the wicked troup of Idolaters then living The time when Hosea prophecied was under the Reigne of Vzziah Iotham Ahaz and HeZekiah Kings of Iudah and in the daies of Ieroboam the sonne of Ioash King of Israel In whose daies Idolatry was first universally set up and countenanced by Regall power This Ieroboam who caused Israel to sinne that he might strengthen himselfe made use of Religion and profanely mixed it with his civill assures in carnall pollicie and so leavened the whole lump of Israell with Idolatry that shortly after the whole Ten Tribes for their sin and their injustice cruelty lust securitie and such other sins as accompanied and sprang from this brutish Idolatry were led away captive by the King of Assyria and the Lords Righteous judgment made manifest upon them There being notwithstanding amongst these some faithfull ones though thinly scattered who mourned for and by their good examples reproved these abhominable courses There being also a seed of the Elect unconverted and of the converted some that were carried down to farr in the strength of this streame of wickednesse In this Chapter therefore being the conclusion of this Prophesie there are many excellent and heavenly incouragements also many earnest incitements to repentance and returning to the Lord with free and gratious promises not only of pardon and acceptance but of great rewards in things spirituall and temporall to such as should thus returne O Israel Returne unto the Lord thy God for thou hast fallen by thine iniquity Take with you words and turne to the Lord say unto him Take away all iniquity c. In this Chapter 1. We have an Exhortation to Repentance with the Motives enforcing the same O Israel Returne unto the Lord thy God V. 1. 2. The Forme Take with you words and say unto the Lord c. Uer. 2. 3. A Restipâ—â—ation what they should Doe and Returne backe againe having their Prayers granted 1. Thankesgiving So will wee render the Calves of our life 2. Sound Reformation of their beloved Sin Ashur shall not save us c. with the Reason thereof For in that the Fatherlesse findeth Mercy Uerse 3. 4. Gods Answer to their Petitions 1. In what Hee will doe for them Heale their backsliding Love them freely and be as the Dew unto Israel with the Reason thereof For mine Anger is turned away from him V. 4. 2. What hee will Worke in them A proportionable speedie growth in height bredth and depth He shall grow as the Lillie and Cast forth his rootes as Lebanon c. Which Mercy is further Amplified by a blessing powred out also upon their Families They that dwell under his shadow shall returne Verse 5. 6. 7. 5. There
bring mee forth in the light and I shall see his Righteousnesse If Adam sinne hee shall find a Hell in a Paradice if Paul returne and returne to God hee shall finde a Heaven in a Dungeon It should move us therefore to seeke unto God Vse 2 by unfained Repentance to have our sinnes taken away and pardoned or else howsoever wee may change our plagues yet they shall not bee taken away nay wee shall still like Pharoah change for the worst who though hee had his judgements changed yet sinne the cause remaining hee was never a whit the better but the worse for changing untill his finall ruine came Rom. 6.23 The wages of sinne is Death Sinne will crie till it hath its wages Where Iniquitie is there cannot but be falling into judgement Therefore they are cruell to their owne soules that walke in evill wayes for undoubtedly God will turne their owne waies upon their owne heads Wee should not therefore envie any man be hee what hee will who goeth on in ill courses seeing some judgement is owning him first on last unlesse he stop the current of Gods wrath by Repentance God in much mercie hath set up a Court in our hearts to this end that if wee judge our selves in this Inferiour Court wee may escape and not be brought up into the higher if first they be judged rightly in the Inferiour Court then there needs no review But otherwise if wee by Repentance take not up the matter sinne must be judged some where either in the Tribunall of the heart and conscience or else afterwards there must be a reckoning for it Vse 3 Thirdly hence wee learne since the cause of every mans miserie is his owne sinne that therefore all the power of the world and of Hell cannot keepe a man in miserie nor hinder him from comfort and happinesse if hee will part with his sinnes by true and unfained Repentance as we know Manasses 2 Chro. 33.12 13. as soone as he put away sin the Lord had mercie upon him and turned his captivity So the people of Israel in the Iudges looke how often they were humbled and returned to God still he forgave them all their sins as soone as they put away sinne God and they met againe Psal 106.43 44. Psal 107.19 So that if we come to Christ by true Repentance neither sinne nor punishment can cleave to us Thou hast fallen c. Fallen blindly as it were thou couldest not see which way thou wentest or to what end thy courses did tend therefore thou art come into misery before thou knowest where thou art A sinner is blind 1 Cor. 4. the god of this world hath put out his eyes they see not their way nor foresee their successe The Divell is ever for our falling that we fall into sinne and then fall into misery and so fall into despaire and into hell this pleaseth him Cast thy selfe downe saith he to Christ downe with it downe with it saith Edom Hell is beneath the Divell drives all that way Take heed of sinne take heede of blindnesse ponder the path of your feet Vse keepe your thoughts heaven-ward stop the beginnings the first stumblings pray to God to make our way plaine before us and not to lead us into temptation Verse 2. Take with you words and turne to the Lord say unto him c. These Israelites were but a rude people and had not so good meanes to thrive in grace as Iudah had Therefore hee prompts them here with such words as they might use to God in their returning Take with you words whereby we see how gratious God is unto us in using such helps for our recovery and pittying us more then we pitty our selves Is not this a sufficient warrant and invitation to returne when the party offended who is the superiour 2 Cor. 5. desires intreates and sues unto the offending guilty inferiour to be reconciled God is willing to be at peace with us But this is not all he further sheweth his willingnesse in teaching us who are ignorant of the way in what manner and with what expressions we should returne to the Lord. He giveth us not onely words and tells us what we shall say but also giveth his Spirit so effectually therwith as that they shall not be livelesse and dead wordes but as Rom 8.26 with unexpressible sighes and groanes unto God who heareth the requests of his owne Spirit Christ likewise teacheth us how to pray wee have words dictated and a spirit of Prayer powred upon us As if a great Person should dictate and frame a Petition for one who were affraid to speake unto him Such is Gods gratiousnesse and so ready is he in Jesus Christ to receive sinners unto mercy Take unto you wordes None were to appeare empty before the Lord at Ierusalem but were to bring something So it is with us we must not appeare empty before our God If we can bring nothing else let us bring wordes yea though broken wordes yet if out of a broken and contrite heart it will be a sacrifice acceptable This same taking of words or petitions in all our troubles and afflictions must needs be a speciall remedie it being of Gods owne prescription who is so infinite in knowledge and skill whence wee observe That They who would have helpe and comfort against all sinnes and sorrowes Observ must come to God with words of Prayer As wee see in Ionahs case in a matchlesse distresse words were inforcive and did him more good then all the world besides could for after that hee had bin humbled and praied out of the whales belly the whale was forced to cast him out againe Luke 15.18 So the Prodigall sonne beeing undone having neither credit nor coyne but all in a manner against him yet hee had words left him Father I have sinned against Heaven and before thee and am no more worthy to bee called thy sonne make mee as one of thy hired servants After which his father had compassion on him And good Hezekiah Isa 38.2 being desperately sicke of a desperate disease yet when hee set his faith a worke and tooke with him words which comfort onely now was left unto him wee know how after hee had turned his face towards the wall and prayed with words God not only healed him of that dangerous disease but also wrought a great miracle for his sake causing the Sunne to come backe ten degrees Thus when life seemed impossible yet words prayers and teares prevailed with God Iehoshaphat also going to warre with Ahab 2 Chron. 18.31 against Gods commandement and in the battell being encompassed with enemies yet had words with him readie and after prayer found deliverance James 5. Eliah likewise after a great drowth and famine when raine had bin three yeares wanting and all in a manner out of frame for a long time Tooke with him words and God sent raine aboundantly upon the earth againe The Reason
all favours as blessed Peter begins his Epistle Blessed bee the God and Father of our Lord Iesus Christ 1 Pet. 1.3 which according to his abundant mercy hath begotten us againe unto a lively hope by the Resurrection of Iesus Christ from the dead to an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you c. As soone as we are new borne wee are begotten to a Kingdome and an Inheritance therefore assurance that we are Gods children will make us thankfull for grace present and that to come as if we were in Heaven already we begin then the imployment of Heaven in thankesgiving here to praise God before hand with Cherubines and Angels Let us then be stirred up to give God his due before hand to begin Heaven upon Earth for wee are so much in heaven already as we abound and are conversant in thanksgiving upon earth The end of the second Sermon THE THIRD SERMON HOS 14.2 3. So will we render the Calves of our lips Ashur shall not save us we will not ride upon horses neither will we say any more to the works of our hands ye are our gods for in thee the Fatherlesse findeth mercy THE words as wee heard heretofore containe a most sweet and excellent forme of Returning unto God for miserable lost and forlorne sinners wherein so farre God discovers his willingnesse to have his people returne unto him that he dictates unto them a forme of prayer Take with you words and turne to the Lord say unto him Take away iniquity Wherein wee see how detestation of sin must be as generall as the desire of pardon and that none heartily pray to God to Take away all iniquity who have not grace truly to hate all iniquity And doe good to us or doe gratiously to us for there is no good to us till sin be remooved though God bee goodnesse it selfe there is no provoking or meriting cause of mercy in us but he findes cause from his owne gratious nature and bowels of mercy to pitie his poore people and servants It is his nature to shew mercy as the fire to burne a spring to runne the Sun to shine Therefore it is easily done as the Prophet speakes Who is a God like unto thee Micah 7.18 Where we came to speake of the Restipulation So will wee render the Calves of our lips where Gods favour shines there will be a reflection love is not idle but a working thing it must render or die and what doth it render divers Sacrifices of the New Testament which I spoke of that of a broken heart of Christ offered to the Father to stand betwixt Gods wrath and us our selves as a living Sacrifice Almes-deeds and praise which must bee with the whole inward powers of the soule Praise is not comely in the mouth of a foole saith the Wiseman nor of a wicked man as Psal 50.16 17. saith God to such What hast thou to doe to take my words in thy mouth since thou hatest to bee reformed and hast cast my words behind the There are a company who are ordinary swearers and filthy speakers for them to praise God James 3.10 Iames tells them that these contrarie streames cannot flow out of a good heart O no God requires not the praise of such fooles I gave you also some Directions how to praise God and to stirre up your selves to this most excellent duty which I will not insist on now but add a litle unto that I then delivered which is To take advantages of our disposition James 5.13 That we must watch all advantages of praising God from our dispositions Is any merrie let him sing saith Iames O it is a great point of wisedome to take advantages with the streame of our temper to praise God When he doth incourage us by his favours and blessings and inlarge our spirits then we are in a right temper to blesse him let us not loose the occasion This is one Branch of redeeming of time to observe what state and temper of soule wee are in to take advantage from thence Is any man in heavinesse he is fit to mourne for sin let him take the opportunity of that temper Is any disposed to cheerefullnesse let him sacrifice that marrow oyle and sweetnesse of spirit to God We see the poore birds in the spring-time when those little spirits they have are cherished with the Sun-beames how they expresse it in singing so when God warmes us with his favours let him have the praise of all A censure of those who take the advantage of Gods blessings to feed their lusts And here I cannot but take up a lamentation of the horrible ingratitude of men who are so farre from taking advantage by Gods blessings to praise him that they fight like Rebels against him with his owne favours Those tongues which he hath given them for his glory they abuse to pierce him with blasphemie and those other benefits of his lent them to honour him with they turne to his dishonour like children who importunately aske for divers things which when they have they throw them to the dog So favours they will have which when they have obtained they give them to the divell unto whom they sacrifice their strength and cheerefullnesse and cannot be merrie unlesse they be madd and sinnefull Are these things to be tolerated in these daies of light How few shall wee finde who in a temper of mirth turne it the right way Incouragement to Praise God But to add some incouragements to incite us to praise God 1. We honour him by it unto the former I beseech you let this be one That we honour God by it it is a well-pleasing Sacrifice to him If wee would studie to please him we cannot do it better then by praising him 2. It is the most gainefull trading And it is a gainefull trading with God for in bestowing his seed where he findes there is improovement in a good soyle with such a sanctified disposition as to blesse him upon all occasions that there comes not a good thought a good motion in the minde but we blesse God who hath injected such a good thought in our heart there I say God delights to shower downe more and more blessings making us fruitfull in every good worke to the praise of his Name Sometimes we shall have holy and gratious persons make a law that no good or holy motion shall come into their hearts which they will not be thankfull for O when God seeth a heart so excellently disposed how doth it inrich the soule It is a gainefull trade As we delight to bestow our seed in soyles of great increase which yeeld sixtie and an hundred fold if possible so God delights in a disposition inclined to blesse him upon all occasions on whom he multiplies his favours And then in it selfe 3. It is a most noble act of Religion it is a most noble act of
of God which passeth all understanding to guard them within Therefore let us not betray and loose our comforts for want of making use of them or for feare some should call us Hypocrites and on the other side let us not flatter our selves in an evill course but make the conscience good which will beare us out in all miseries dangers and difficulties whatsoever Nothing makes losses crosses banishment imprisonment and death so terrible and out of measure dreadfull unto us but the inward guilt and sting in the inside Gen 42.21 the tumults of conscience Cleere this well once make all whole within let conscience be right and straight let it have its just use and measure of truth and uprightnesse and goe thy way in peace I warrant thee thou shalt hold up thy head and winde thy selfe out of all dangers well enough nothing shall daunt or appale thy courage for saith Salomon Pro. 28.1 The Righteous is bold as a Lyon what can what should he feare who is heire of all things whose all things are Revel 21.7 and who is reconciled to God in Christ Heb. 1.14 having all the Angels and Creatures for his servants for whose sake Rom. 8.28 all things must needs work together for good The end of the fourth Sermon THE FIFTH SERMON HOS 14.4 J will heale their backesliding J will love them freely for mine Anger is turned away from him THE superabounding mercies and marvellous loving kindnesses of a gratious and loving God to wretched and miserable sinners as we have heard is the substance and summe of this short sweet Chapter wherein their ignorance is taught their bashfullnesse is incouraged their deadnesse is quickned their untowardnesse is pardoned their wounds are cured all their objections and petitions answered so as a large and open passage is made unto them and all other miserable penitent sinners for accesse unto the throne of grace If they want words they are taught what to say if discouraged for sinnes past they are incouraged that sinne may be taken away yea all iniquity may be taken away Take away all iniquity if their unworthinesse hinder them they are taught for this That God is gratious Receive us gratiously if their by-past unthankfullnesse be any barre of hinderance unto them they are taught to promise thankfullnesse So will wee render the Calves of our lips And that their Repentance may appeare to be sound and unfained they are brought in making profession of their detestation of their bosome sins of false confidence and Idolatry Ashur shall not save us wee will not ride upon Horses neither will we say any more to the workes of our hands ye are our gods And not onely doe they reject their false confidence to cease from evill but they doe good and pitch their affiance where it should be For in thee the Fatherlesse findeth mercy None must therefore be discouraged or run away from God for what they have beene for there may be a returning God may have a time for them who in his wise dispensation doth bring his children to distresse that their delivery may be so much the more admired by themselves and others to his glory and their good He knowes us better then we our selves how prone we are to leane upon the creature therefore he is faine to take from us all our props and supports whereupon we are forced to relie upon him If we could doe this of our selves it were an excellent worke and an undoubted evidence of the child of God that hath a weaned soule in the midst of outward supports to injoy them as if he possessed them not not to be puft up with present greatnesse not to swell with riches nor be high minded to consider of things to be as they are weake things subordinate to God which can help no further then as he blesseth them But to come to the wordes now read I will heale their backesliding and love them freely c. After that the Church had shewed her Repentance and truth of returning to God now in these words and the other verses unto the end of the chapter saving the last verse which is a kind of acclamation issuing from all the rest of the foregoing verses Who is wise and he shall understand these things c. is set downe an answer unto that prayer Repentance and reformation which the Church made all the branches of which their former suit the Lord doth punctually answer For they had formerly prayed Take away all iniquity and receive us gratiously doe good unto us unto which he answers here I will heale their backesliding c. Which is thus much I will pardon their iniquities I will accept gratiously of them I will love them freely and so of the rest as will appeare afterwards and in summe God answers all those desires which formerly he had stirred up in his people Whence ere we come to the particulars observe in generall Observ Where God doth give a spirit of prayer hee will answer It needs no proofe the point is so cleere and experimentall all the saints can say this much from their experience of Gods gratious dealing with them and the Scriptures are full of such instances and promises which we all know To name a place or two for all the rest Call upon me in the day of trouble Psal 50.15 I will deliver thee and thou shalt glorifie me So in another place And it shall come to passe that before they call I will answer Isa 65.24 and whilst they speake I will heare It hath beene made good to Persons as Daniel Elias Salomon Iaakob and others and it hath beene and is made good unto all ages of the Church from time to time and shall be unto the end of the world And therefore the Prophet sets downe this as a conclusion undeniable from the premises Psal 65.2 O thou that hearest prayer unto thee shall all flesh come whence he drawes this excellent consolation Iniquities prevaile against mee as for our transgressions thou shalt purge them away Reason The Reason is strong because they are the motions of his owne Spirit which he stirs up in us For hee dictates this Prayer unto them Take with you words c. and say unto the Lord take away all iniquity and receive us gratiously So that where God stirs up holy desires by his Spirit hee will answer exactly there shall not a sigh be lost Likewise saith the Apostle the Spirit also helpes our infirmities Rom. 8.26 for we know not what we should pray for as we ought but the Spirit it selfe makes intercession for us with groanings which cannot be uttered Therefore there cannot a groane be lost nor a darting of a sigh whatsoever is spirituall must bee effectuall though it cannot be vented in words That God hath an eare in mans heart For God hath an eare not onely neere a mans tongue to know what he saith but also in a mans heart to know what
be consummated by Repentance and Sanctifying grace Let no man therefore be too much cast downe for infirmities though ofttimes they breake out In what case we may be comforted though infirmities breake out if thereupon we finde a renewed hatred Repentance and strength against them for God looks not so much how much corruption there is in us as how we stand affected to it and what good there is whether we be in league with it and resist it It is not sinne that damnes men but sin with the ill qualities sin unconfessed not grieved for and unresisted else God hath holy ends in leaving corruption in us to exercise trie us and keepe us from other sinnes Therefore sinne is left uncured Now the way to have it cured The way to have sinne cured both in heaven and in sense of conscience by Sanctification both in the Pardon and likewise in Sanctification we have it in the Context what doth God say I will heale their backsliding c. after they had searched their hearts and thereupon found iniquity and then prayed Take away all iniquity after they had desired a divorse from their sinnes Ashur shall not save us and when they had some faith that God would cure them and accordingly put confidence in God the Father of the Fatherlesse Then saith God I will heale their backsliding so that sense of pardon in the forgivenesse of sinnes and sense of grace comes after sight sense wearinesse and confession of sinne God doth not pardon sinne when it is not seene sorrowed for nor confessed and where there is not some degree of faith to come to God the Father of the Fatherlesse and the great Physitian of soules When wee do this as it is said in the Context then wee finde the forgivenesse of sinnes with the gratious power of Gods Spirit healing of our diseases I will heale their backsliding Let us therefore remember this least we deceive our soules for it is not so easie a thing to attaine unto forgivenesse of sinnes as wee thinke That though â—orgivenesse of sinnes bee freely given yet the preparing way thereunto costs us deare And then againe though forgivenesse of sinnes bee free yet notwithstanding there is a way whereby wee come to forgivenesse of sinnes that costs us somewhat God humbles the soule first brings a man to himselfe to thinke of his course to lay open his sinnes and spread them before God in confession and working upon the soule heartie Repentance so to come to God and waite for forgivenesse of sinnes perhaps a good while before there be a report of it There are none who have sins forgiven but they know how they come by it for there is a predisposition wrought in a mans soule by the Spirit which teacheth him what estate he is in and what his danger is whereupon followes confession and upon that peace God keepes his children many times a long while upon the racke before hee speakes peace unto them in the forgivenesse of sinnes because hee would not have them thinke sleightly of the riches of his mercy It is no easie matter to attaine unto the sense of the forgivenesse of sinnes though indeed wee should strive to attaine it that so wee may walke in the comforts of the Holy Ghost The difficulty of obtaining or recovering the sense of forgivenesse may be seene in David after his fall did hee easily obtaine sense of pardon O no God held him on the racke a long time He roared all the day long Psal 32.3 4. his moisture was turned into the drought of Summer But when hee had resolved a through and no sleight confession when he had resolved to shame himselfe and glorifie God then saith he And thou forgavest my sinne but till he dealt throughly with his soule without all guile he felt no comfort So it is with the children of God when in the state of grace they fall into sinne it is no sleight Lord have mercy upon me that will serve the turne but a through shaming of themselves before God and a through confession resolving and determining to be under another government to have Christ to governe them Why the soule must waite and be humbled before the sense of the forgivenesse of sinnes as well as to pardon them God will no otherwise do it Because hee would glorifie his rich mercy herein for who would give mercy its due glory if forgivenesse were easily attained without shaming of our selves If it came easily without protestation and waiting upon God as the Church heere we should never be throughly humbled for our sinnes and God would never have the glory of his mercy nor knowne to bee so just in hating of sinne in his deare children who long agoe upon such tearmes have attained sense of forgivenesse of sinnes It is worth our trouble to search our soules and to waite at Christs feete never to give over untill we have attained the sense of forgivenesse of sinne It is heaven upon earth to have our consciences inlarged with Gods favour in the pardon of sin That there can be no sense of pardon where Humiliation and Reformation is wanting What is the Reason that many professe that God is mercifull and Christ hath pardoned their sinnes c. if the ground be right it is a high conceit of mercy and such have beene soundly humbled for their sinnes But dost thou professe so who livest carelesly in thy sinnes and licentiously still surely thy ground is naught for hadst thou beene upon the racke in Gods scalding-house and smarted soundly for sinne wouldest thou take pleasure still to live in sinne O no. Those that goe on carelesly in their actions and speeches not caring what they are did they ever smart for sinne who carrie themselves thus Surely these were never soundly humbled for sinne nor confessed them with loathing and detestation Therefore let us marke the Context heere inferred after they had confessed praied and waited resolving Reformation in their false confidence then God promiseth I will heale their backsliding It is a fundamentall error in a Christian course the sleighting of true humiliation which goes along in all the Fabrick and frame of a Christian course Let a man not be soundly humbled with the sight of his sins his faith is weaker and his Sanctification and comfort the sleighter Whereas if a man would deale truly with his owne heart set up a Court there and arraigne judge and condemne himselfe which is Gods end in all his dealings afflictions and judgements inflicted upon us the deeper wee went in this course the more would our comfort be and the report of Gods mercy in the sense of that which followes I will love them freely for mine Anger is turned away The end of the fifth Sermon THE SIXTH SERMON HOS 14.4 5. J will love them freely for mine Anger is turned away J will be as the Dew unto Israel he shall grow as the Lillie and cast forth his Roote as
from God therefore I must serve him and serve him as he must be served in Spirit and Truth What makes a man reverence another Ioh. 4.24 I depend upon him without him J sinke will this make a man serve man and will it not make us serve God and serve him with feare what breeds an awfull feare this that if he withdraw his influence I fall into sinne despaire and discomfort so that the ground of all feare of God and service springing from this feare it is from hence that from him all my fruit all my grace and comfort is found therefore I must have grace to serve him as a God in feare For if the soule be not possest and seasoned with this heavenly doctrine that all comes from him then surely where is Gods service what becomes of it where is that adoration and magnifying of God in our hearts where 's that putting off our selves upon him in all condions Vse 4 Againe this inforceth another part of Gods spirituall and heavenly worship cleaving to God in our affections especially these two in our Faith and Love that as all comes from and by Christ Jesus so thereby we may draw from him the fruit of grace and comfort So that this spiritual cleaving and uniting of our soules to Christ it comes from this that I have all from him therefore I must cleave to him seeing whatsoever is spirituall holy and comfortable I must have from him Therefore if we would worship God in Spirit and Truth as we should doe and set him up in his due place in the soule let us labour to have our judgements sanctified in this that all comes from God If we were surely grounded in the Goodnesse Mercy and Riches of Gods grace and knew that all our fruit comes and is from him this would make us to conclude that therefore it is reason that we should worship him and depend upon him strictly As the Prophet speakes of Idols Ier. 10.5 that they can neither doe us good nor harme inforcing that they should not feare them so wee may say of all other things distinct from God they can neither doe good nor harme except God inable them Will you be slaves to men they cannot doe good nor harme but as God uses them whose creatures they are Therefore the worship of God is also founded hence that God does all good or harme if men doe it they doe it from him he gives them leave as it is said of Shimei 2 Sam. 16.10 God bid him raile on David If they doe us good they are his conduits whereby he deriveth good to us therefore all is from him we see then how all the true and hearty worship of God comes from this From mee is thy fruit found Vse 5 This should make us likewise as to worship God in spirit and in truth so to be resolute in good causes whatsoever come of it looke for a ground and then be resolute because all comes from God who will sand by us in his owne cause and quarrell But if I forsake this and that suppoâ—t I shall lay open my selfe to injuryes and wrongs Marke what the Spirit of God saith Ye that love the Lord hate that which is evill Psal â—9 10 But if I hate that which is evill Idols c. As Ephraim here doth I shall be despised and trampled upon No saith he God preserves the soules of his hee will be a shield and a buckler Psal 84. a Sunne and a shield and no good thing shall be wanting to them that leade a godly life God will be a Sunne for all good and a shield to keepe off all ill therefore let us be resolute in good causes Whence comes all shifting halting imperfect walking and inconstancie in the wayes of God but from this that men know not where to have men they are not grounded on this that whatsoever is fruitfull and good comes from God who will give whatsoever is fruitfull and good in depending upon him This made the three children in Daniell couragious they knew they should have fruit from God that is grace comfort and peace the best fruit of all And therefore know O King Dan. 3.18 that we will not worship thine Idoll nor fall downe before it So holy Hester being well grounded could say Hest 4.16 If I perish I perish I know the cause is good and if all helpe in the creature be remooved and taken away yet I shall have fruit in God Let us therefore carry this about us as a principle of holy life to know that our good is hid up in God and not in the creature so that if all helpe were taken away yet we have it immediately purer and better in the fountaine What if there were not a creature in the world to helpe me what if all were against me yet God may make all their powers and indeavours fruitfull There is such fruit from God that he can make the worst things which befalleth us fruitfull when he pleaseth there is a blessing in curses and crosses a good fruit in them who can doe him harme that God turneth the bitterest things he suffers to his good Let none be daunted in a good cause but goe on resolutly seeing God hath all in himselfe Was not Moses forty dayes without any earthly comfort on the mount Exod. 34.28 Mat. 4.2 and Christ also without naturall sustentation so long did not God give light without a Sunne in the first creation we are tyed to meanes but he is not We thinke if such friends and helps be taken away that then all is gone but what were they were not they meanes which God used at his good pleasure and cannot hee give comfort without them yes certainely the greatest comfort and grace is oft-times given immediately from God when he salutes the soule by his owne Spirit as he did Paul and Sylas in the dungeon who in the midst of discomfort Act. 16.25 had their spirit inlarged to sing hymnes at mid-night God reserving that comfort for that time Therefore seeing all comfort is from God and hee is not tyed to this or that meanes nay can blesse all contrary meanes is not this a ground of Resolution Vse 6 Therefore now make a Use of Comfort of it Of comfort seeing all fruit is from God who is in Covenant with his Children in Jesus Christ and who will improove all his attributes for their good his Wisdome Goodnesse Power and Mercy let them therefore take comfort to themselves that howsoever the world may take their friends from them Riches Liberty and what you will can they take God and fruit from them No From me is thy fruit found If they could take away the Spirit of God grace and comfort from us it were something but can they doe that no the worst they can doe is to send us to Heaven to the Fountaine of all grace and comfort so that in this world they cannot cast us
these things by divine Truth we grow wise and prudent the Spirit ioyning with the same and then we come to make a right use of them There must bee first a spirituall Wisdome and Prudence inlightned by the Spirit ere we can make use of the word aright to taste and relish it Because though the word be light yet light alone is not sufficicient to cause sight but there must concurre unto the outward light an inward sight grace must illuminate the understanding and put a heavenly light into the soule As by the light within meeting with the light without the eye being the instrument of sight applying it selfe to the thing thence comes sight So there be divine Truthes out of us wherewith when the Holy Ghost puts an inward light into the soule sanctified VVisdome and Prudence then the inward light meeting with the light without we see and apprehend The Spirit therefore must joyne to worke VVisdome and Prudence Naturally we are all dead and have lost our spirituall senses therefore the Spirit of God must worke in us spirituall sences sight and taste that wee may see discerne and relish heavenly things which ere we can doe there must be a harmony betwixt the soule and the things that is the soule must be made spirituall answerable to the heavenly things pitched upon or else if the soule be not set in a suteable frame it can never make a right use of them Now when the understanding of a man is made wise by the Spirit of God it will relish Wisdome and Prudence For the Spirit of God together with the Scripture takes the scales off the eyes of the soule subdues rebellious passions in the affections especially that rebellion of the will putting a new relish in all so as they come to love affect and joy in heavenly things Now when these scales of spirituall blindnesse are fallen off the eyes of the soule and when rebellion is remooved from the will and affections then it is fit to joyne and approove of heavenly things else there is a contrariety and Antipathy betwixt the soule and these things as the body when the tounge is affected with some aguish humour cannot relish things though they be never so good but affects and rellisheth all things suiting that distemper So it is with the soule when it is not inlightned it judgeth all things carnally there being an antipathy betweene the soule and divine truths brought home unto it perhaps a soule not inlightned or sanctified will apprehend the generallities of truth very well but when they are pressed home to practise then unlesse the soule be changed it will rise up and swell against divine truths and reject the practise of them Without subduing grace to alter and change the soule the affections thereof are like the March Sunnes which stirre up a great many humors but not spending them they breed aguish humors and distempers So the light of the word in a carnall heart it meets with the humours of the soule and stirres them but if there be not grace in the soule to subdue these affections it stirres them up to be the more malicious especially if they be prest to particular duties in leaving of sinnefull courses so that the Spirit of God must alter the understanding and subdue the will and affections ere there can be a conceiving of divine truths savingly Therefore before these acts he joynes these graces Who is wise and who is prudent c. Vse The use hereof is this much not to come to the divine truth of God with humane affections and spirits but to lift up our hearts to God Why Lord as things themselves are spirituall so make me spirituall that there may be a harmony betweene my soule and the things that as there is a sweet rellish in divine truths so there may be a sweet taste in mee to answer that rellish which is in divine truths that the wisdome of thy word and my wisedome may be one then a man is wise There is not the commonest truth or practicall point in Divinity but it is a mistery and must be divinely understood and must have prudence to goe about it as we should doe Repentance and the knowledge of sinne it is a mistery till a man be sanctified in his understanding he can never know what spirituall misery is till the inward man be inlightned and sanctified to know what a contrariety there is betweene sinne and the Spirit of God As no man can know throughly what sicknesse is but he that hath beene sicke for the Phisitian doth not know sicknesse so well as the patient who feeles it So it is with a holy man sanctified by the Holy Ghost tell him of sinne he feeles it and the noisomenesse of it the opposition of it to his comfort and communion with God Onely the spirituall inlightned man can tell what Repentance sin sorrow for sin and the spirituall health of the soule is Therefore it is said here Who is wise and who is prudent and he shall understand these things The end of the fourteenth Sermon THE FIFTEENTH SERMON HOS 14.10 Who is wise and he shall understand these things prudent and he shall know them for the wayes of the Lord are right the just shall walke in them but the transgressors shall fall therein AT length by divine assistance we are come unto the conclusion of this short Chapter wherin the Holy Ghost from God hath shewed such bowells of mercy and tender compassion unto miserable sinners incouraging them to returne unto the Lord by many and severall arguments being formerly insisted upon our last worke was to shew you what Wisdome and prudence was the difference of them and how that none without these endowments are able to know and make use of divine Truthes and misteries of Religion Who is wise and he shall understand these things prudent and he shall know them c. We came then to shew that there must be Prudence and Wisdome before wee can understand divine Truthes there must be an illumination within it is not sufficient to have the light of the Scripture outwardly but there must be a light of the eye to see there must be wisdome and Prudence gathered from the Scriptures Now VVisdome and Prudence if they be divine as here is meant it is not a discreet managing of outward affaires of our personall condition but an ordering of our course to Heaven-ward Wherefore a man may know whether he be wise and prudent by his relishing of divine Truthes for otherwise he is not wise and prudent in these things which are the maine Now having shewed that onely the wise and prudent can conceive and make a right use of these great things delivered he comes to shew and defend the equity of Gods wayes how crooked soever they seeme to flesh and blood these things ought to be hearkned unto because they are the wayes of God The wayes of the Lord are right By wayes heere he understandeth the whole
some comforts afforded them which supporteth them against all the stormes and tempests they endure they have alwayes a Goshen to fly too others shall perish in that way wherein they shall walke and escape The just shall walke in them but the transgressors shall fall therein Thus farre we are now come in the unfolding of this Chapter having shewed Gods rich and incomparable mercies to miserable and penitent sinners how ready God is to embrace such as this rebellious people named were with all the arguments used to make them returne unto the Lord we are now come at last unto the upshot of all a discovery of the severall effect and worke Gods word hath upon both sorts of people here named and aymed at The just shall walke in them but the transgressors shall fall therein These were very bad times yet there were just men who walked in the wayes of God so that we see In the worst times God will have alwayes a people that shall justifie wisedome God will have it thus even in the worst times that the just shall walke in them though before he saith Who is wise and who is prudent yet here he shewes that there shall be a number who shall walke in Gods wayes Who though they goe to Heaven alone yet to Heaven they will though they have but a few that walke in Gods wayes with them they will rather goe with a few that way then with the wicked in the broad way to Hell alway God hath some who shall walke in his way for if there were not some alway who were good the Earth would not stand for good men they are the Pillars of the world who uphold it It is not for wicked mens sake that God upholds the frame of the creatures and that orderly government we see all is to gather together the number of his elect of whom in some ages there are more and in some lesse of them borne thereafter as God breathes and blowes with his Spirit For according to the abundant working of the Spirit is the number of the elect Yet in all ages there are some because it is an Article of our Faith to believe a holy Catholicke Church Now it cannot be an article of Faith unlesse there were alway some that made this Catholike Church for else there should be an act of Faith without an object Therefore we may alwayes say I believe that there are a number of elect people that walke in the wayes of God to Heaven-wards And what is the disposition of these some The disposition of just men in their places to have a countermotion to those of the times and places they live in Some are foolish not caring for the wayes of God cavilling at them But the just shall walke in them that is they take a contrary course to the world that slights wisedome Thus in all times it is the disposition of Gods children to goe contrary to the world in the greatest matters of all They indeed hold correspondency in outward things but for the maine they have a contrary motion As we say of the Planets that they have a motion contrary to the wrapt motion being carried and hurried about every twenty foure houres with the motion of the Heavens they have an other motion and circuit of their owne which they passe also So it is with Gods people though in their common carriage they be carried with the common customes and fashions of the times yet they have a contrary motion of their owne whereby being carried by the helpe of Gods Spirit they goe on in a way to Heaven though the world discerne it not they have a secret contrary motion opposite to the sinnes and corruptions of the age and times they live in Therefore in all ages it is observed for a commendation to goe on in a contrary course to the present times Gen 6. Gen 18. Noah in his time Lot in his time and Paul in his time who complaines All men seeke their owne Phil. 2.21 it is a strange thing that Paul should complaine of all men seeking their owne even then when the blood of Christ was so warme being so lately shed and the Gospell so spread yet all men seeke their owne And he speakes it with teares but what became of Paul and Timothy and the rest Phil 3.20 But our conversation is in Heaven from whence we looke for the Saviour the Lord Iesus Christ c. Let all men seeke their owne here below as they will we have our conversation contrary to the world Our conversation is in Heaven c. So that they hold out Gods Truth in the midst of a crooked and perverse generation that is when every man takes crooked wayes and courses in carnall pollicie yet there are a company that notwithstanding walke in the right wayes of God cleane contrary to others The just will walke in the right wayes of God As holy Ioshua said Choose you what you will doe Josh 14.15 but howsoever I and my fathers house will serve the Lord. So when many fell from Christ for a fit because his Doctrine seemed harsh Peter justified that way when Christ asked him will ye also leave me with the rest who are offended Lord saith he whether shall we goe we have tasted the sweetnesse of the Word and felt the power thereof Whether shall we goe Lord Joh. 6.68 thou hast the words of Eternall life So Gods people have an affection carriage and course contrary to the world Reason The Reason is taken from their owne disposition they are partaker of the divine nature 2 Pet. 1.3 which carrieth them up to God-wards against the streame and currant of the time Vse The Use hereof shall be onely a Tryall of our selves in evill times whether or not then we justifie Gods wayes and the best things If we doo it is a signe we are of the number of Gods elect to defend and maintaine good causes and right opinions especially in divine truthes which is the best character of a Christian others in their owne spheare have their degree of goodnesse but wee speake of supernaturall divine goodnesse a man may know he belongs to God if he justifie wisedome in the worst times if he stand for the truth to the utmost thinking it of more price then his life It is the first degree to Religion Luk. 14 26. to hate father and mother wife and children and all for the Gospell Now when a man will justifie the truth with the losse of any thing in the world it is a signe that man is a good man in ill times Therefore in ill times let us labour to justifie truth both the truth of things to be beleeved and all just religious courses not onely in case of opposition being opposed but in example though wee say nothing Heb. 11.7 Noah condemned the world though he spake not a word by making an Arke so Lot Sodome though he told not all Sodome of