confesse that sinne is to be left and that God is to bee serued of vs but wee cannot accord of the time when to beginne this worthy worke I remember the report of the Prophet against the people that neglected the reedifying of the Temple Hag. 1.2 This people sayth he say that the time is not yet come that the Lords house should bee builded So many thinke it is not yet time for them to looke to heauen-ward Youth must haue a Spirit and the pleasures of the flesh must first he tasted We must first goe take our leaue of our friends and then we will follow Christ We may safely aduenture our young yeares and when we are old Reu. 2.24 and going out of the world then we will retire our selues let God beare with vs a little and yet a little and in time wee will repent This is indeed the very Deepenesse of Sathan But the time is present that we must lay hold on to turn to the Lord. Did euer any whom we read of in the Scripture feeling the piercing power of Gods spirit smiting vpon their hearts indent with the Lord and say so that God would bee pleased to let them continue in their sinne a moneth or two or a yeare that then they would leaue their sinne and serue the Lord in new obedience No no I neuer read of any that did thus couenant with the Lord but presently as God did smite them so they were humbled and were conuerted they deferred not the time but imbraced the truth from God without delay Oh lay this to heart the Lord giue you a right vnderstanding in al things that this day wherein I now speake vnto you may be the day of your Conuersion vnto the Lord and for the which hereafter you may reioyce for euermore It was too late for the foolish Virgins to knocke and to cry Mat. 25. Luk. 16. Lord Lord open vnto vs when the gate was shut against them the gate of repentance and the gate of mercy And it was too late for the Glutton to cry for one droppe of water to coole his flaming tongue which in his life time refused to giue one dramme of comfort to poore Lazarus Oh remember your selues betimes blesse the name of God that you haue not been preuented with death in the time of your ignorance and blindnesse as many haue been before you It is the greatest mercy that men can enioy that the sunne of death hath not yet set vpon them but that they may yet repent Oh seeke the Lord while hee may be found and call vpon him while hee is neere while yee haue light walke in the light least darkenesse come vpon you make no couenant with your sinnes but vtterly renounce them for euer And albeit they say to thee as the Deuils sayd to Christ Why doest thou torment vs before the time Yet hearken not vnto them for the time is already come if not past already for indeed we should haue repented long ago in sackcloth and ashes if we had done as we ought to haue done but seeing we haue spent so much time in the seruice of sinne and of Sathan how carefull should we bee now to redeeme the time and to defetre no day nor houre longer but while the word is sounding in our eares let vs be conuerted vnto the Lord that wee may liue in his sight But notwithstanding all this that hath been sayd it is strange to see how men imbolden themselues in their sinnes vnder this pretence that God is mercifull and that therefore they may repent as their leysure because God is a God of mercy he will forgiue vs whensoeuer we shall repent and turne to him It is true indeed that God is a God of mercy and his mercies are ouer all his works Psal 145. And therefore if men would make a right vse thereof the mercy of God should lead them to repentance for so sayth the Apostle Rom. 2.4 Gal. 5.22 Despisest thou the riches of his bountifulnesse and patience and long suffering not knowing that the bountifulnesse of God should lead thee to repentance but as he is mercifull so is he iust and the longer that God in mercy expecteth thy amendment so much the more grieuously will he punish thee Eâ—od 20. Psal 18.26 Pro. â— 34 28. if thou neglect it look in the second commandement how the Lord doth there threaten To visite the iniquities of the Fathers vpon their children vnto the third and fourth generation of such as hate him Yea the Lord threatneth obstinate sinners that hee will not regard them when they seeke vnto him Then shall they call vpon mee but I will not answere they shall seeke mee earely but they shall not find me because they hated knowledge and did not choose the feare of the Lord. So that wee see that all hope is taken away from presumptuous sinners that God should euer receiue them into fauour at last seeing that the Lord there threatneth that he will then be so far from pittying them as that hee will euen laugh at their destruction Oh happy then is he that sinneth least next he that returneth vnto God soonest but most wofull is the estate of him Heb. 10.26 Heb. 12.17 that with Ieroboam hath sold himselfe to worke wickednesse in the sight of the Lord that hath quenched the good motions of the spirit that hath denyed the power of saluation they haue despised the spirit of grace Alas alas though at the last such a one should seeke the blessing with teares they can find no place to repentance Oh what a fearefull and lamentable estate is this for a man to bee thus left vnto himselfe giuen vp to Sathan and to be forsaken of God for euer From this estate the Lord for his mercy sake keepe vs. But notwithstanding all this will some say That the theefe vpon the Crosse at the last gaspe was receyued to mercy who had spent all the course of his life in sinne why then may not I likewise hope for the same mercy in the end But alas one Swallow makes not a summer and of one example where a precept is wanting nothing is concluded The Lord in mercy hath left one extraordinary example of his mercy that men at the last gaspe might not altogether despayre and but one that no man might presume Now would not all men condemne him of meere foolishnesse that would goe about to spurre his Asse till hee speake because Balams Asse spake It is farre greater madnesse in any man to harten himselfe in his sinne by one mans example Were it not a safe course to follow the example of Dauid Peter Paul Zacheus Cornelius c. who so soone as God did touch their hearts with a sight of their sins presently returned vnto the Lord by repentance then that wee should presume by the example of one and so misse of saluation as many thousands haue done before vs. Wherefore to conclude this
ioyous Heb. 12.11 but grieuous yet there is a time when it shall bring the quiet fruit of righteousnesse vnto them that are exercised therby Deu. 8.16 In regard hereof Moses the man of God sayth That the Lord humbled his chosen people and proued them that hee might doe them good at their latter end And in my poore iudgement a man may gather farre more vndoubted assurance of Gods euerlasting fauour towards his soule by these inward afflictions then by any outward prosperity in the world whatsoeuer the Lord grant vnto his poore afflicted seruants that their troubled soules which with sorrow for sinne are cast downe so low that they may reape this gracious blessing It followeth And hee shall come vnto vs as the raine euen as the latter raine vnto the earth IN these words the Prophet doth yet more fully expresse the mercy of God towards poore distressed soules by the later rain that fals vpon the earth that euen as raine is most welcome to the scorched parched earth in the time of summer after a long drought to coole the heat and to quench the thirst thereof as our owne experience this last summer hath taught vs as also to ripe the fruits of the earth and to bring them to perfection Euen so when poore soules be wounded and spoyled of all sense and feeling of the mercy of God in Iesus Christ and lye bleeding in their miseries scorched tormented with the heat of Gods anger for sin euen when men seem to be past hope then if the Lord send a gracious raine and a blessed shower to quench the heat of their poore afflicted soules for sin it shal be most welcome for then is mercy most welcom when men haue felt the bitter smart of sinne But of this more largely the doctrine before Now The ends wherefore the Lord doth defer his helpe if any aske wherefore the Lord lets his owne people lye oftentimes so long soking in misery before hee helpe them and then helps them when as there is least hope of helpe I answere he doth this First for the tryall of their faith whether they will depend and hang vpon him also for the exercise of their faith and patience Secondly to make them see and know that they bee nothing in themselues but that the strength they haue is in Christ Thirdly to stir them vp to seeke and pray vnto him more earnestly for helpe and succour And lastly to make them highly to esteeme of his mercy for such things as bee easily come by are lightly esteemed but things which be long in getting cost much trouble and paines and likewise such things as come in time of great trouble and need they must bee most set by and therefore the Lord defers his mercy often to the last gaspe that so it might bee the more esteemed This may teach vs to continue our patience and to wayte still his leysure though hee deferre long and seeme to forget vs yet Wee must liue by faith We must hope for life in the midst of death and say with Iob Though thou kill mee yet I will trust in thee So though the Lord defer his helpe and comfort many yeares yet wee must neuer let goe our hold but still hang vpon his mercy with the hands of faith And thus much for the first generall part of this Chapter the godly practise of true repentance and the seuerall fruit and effects thereof The second followeth VERSE 4. O Ephraim what shall I doe vnto thee O Iudah how shall I intreat thee for your goodnes is as the morning cloud and as the Morning Dew it goeth away The second generall part of this chapter IN the Chapter going before the Lord hath threatned many great grieuous iudgements against Ephraim and Iudah as verse 14. I will be vnto Ephraim as a Lyon and as a Lyons whelpe to the house of Iudah I euen I will spoyle and goe away I will take away and none shall rescue it And in the three first verses of this Chapter wee haue seene what fruite it had in the beleeuing Iewes namely that they were truely humbled for their sins feared Gods anger and Returned vnto him by true and vnfained repentance Come say they Let vs return vnto the Lord c. In the second part of this Chapter is set down what fruits and effects Gods denuntiations and terrible iudgements threatned against sinne had in the vnbeleeuing Iewes namely a most vile and stubborn rebellion against all the meanes that the Lord vsed to conuert them ver 4. Secondly the punishment of their rebellion ver 5. So that the summe of these two verses is nothing else but a pittifull complaint of the Lord for the stubbornnesse and rebellion of the Iewes that could not by any meanes the Lord vsed be reclaimed The summe of these two verses O Ephraim what shall I doe vnto thee O Iudah how shall I intreat thee for your goodnes is as the morning cloud and as the morning dew it goeth away Secondly the iust punishment of almighty God vpon them for the same ver 5. Therefore haue I cut down by the Prophets I haue slaine them by the words of my mouth and thy iudgements are as the light that goeth forth In the first of these we are to note 3. things 1. The complaint What shall I doe vnto thee how shall I intreat thee 2. The persons of whom the Lord complaineth thus Ephraim Iudah 3. The cause of the complaint or the thing wherof the Lord complaineth Your goodnes is as the morning cloud and as the morning dew it goeth away In the second wee are to note 4 things 1. Who was the author of their punishment and did inflict it I haue cut c. 2. The greatnes of it I haue cut down and flaine them 3. The meanes or instrument God vsed in punishing them By my Prophets the words of my mouth 4. The equity of this iudgement and punishment inflicted vpon them For thy iudgements were as the light So cleare and so manifest that no man could complaine or excuse themselues by ignorance they were in the view of all men Of these in order and first to beginne with the complaint What shall I doe vnto thee how should I intreat thee THese words containe in them the complaint the Lord takes vp against these rebellious Iewes it is as much as if he should haue said I haue for my part vsed all the meanes that possible I could to humble you and to bring you to repentance but now alas I know not what to do vnto thee more or what course to take to doe thee good yet I can bring thee to no good passe but all is in vain that euer I haue done vnto thee and therefore in great griefe pittying thy wretched and forlorne estate I can but mourn for thy misery Doct. 1 Hence we see in the dealing of God with this people the wonderfull mercy of God towards
Doct. 1. HVmiliation for sinne must goe before the sanctified knowledge of God Fol. 109 Doct. 2. The true knowledge of God in Christ is giuen onely to the Elect after their conuersion Fol. 114 Doct. 3. It is God himselfe that is the obiect of a sanctified knowledge Fol. 122 Doct. 4. Ignorance of God and his Word in matters of Religion is dangerous Fol. 128 Doct. 5. Labour and paines required in all that will get sauing knowledge Fol. 739 Doct. 6. Perseuerance and constancy is required in seeking for sauing knowledge Fol. 141 Doct. 7. A godly man seekes after knowledge willingly and chearefully Fol. 144 Doct. 8. Gods children labour for an encrease of knowledge dayly in them Fol. 146 Doct. 9. Howsoeuer God doth humble his children for a time hee forsaketh them not for euer Fol. 150 VER 4. Doct. 1. GOd doth not proceed in iudgement before hee hath offered all meanes of mercy Fol. 160 Doct. 2. Wicked men continue still in sinne notwithstanding all meanes to the contrary Fol. 167 Doct. 3. The Lord takes it hardly that the meanes of our good should bee contemned Fol. 170 Doct. 4. No outward priuiledge will free a man from punishment when reformation of heart and life is wanting Fol. 174 Doct. 5. Though God doth offer the meanes of saluation vnto all yet few receiue them Fol. 180 Doct. 6. It is the property of hypocrites to minde more the outward part of Gods worshippe then the inward Fol. 184 Doct. 7. The wicked haue sometimes good motions in them but not lasting Fol. 187 Doct. 8. Sincerity of heart and perseuerance in godlinesse a true note of the child of God Fol. 194 VER 5. Doct. 1. TO contemne the meanes of saluation is a grieuous sinne and neuer goes vnpunished Fol. 199 Doct. 2. The Lord is the author of all punishments for sinne Fol. 204 Doct. 3. Hard heart the greatest iudgement that can bee layd vpon man Fol. 208 Doct. 4. The Word of God is able to pearce the hardest heart Fol. 215 Doct. 5. The Word of God in the mouthes of his Ministers shall be accomplished Fol. 219 Doct. 6. God neuer strikes with his iudgements before he giue warning Fol. 227 VER 6. Doct. 1. GOd esteemes not of our outward seruice when it it is not performed in faith and obedience Fol. 233 Doct. 2. Lawfull things must bee done lawfully Fol. 238 Doct. 3. Property of an hypocrite to content himselfe with the outward parts of Gods worshippe Fol. 247 Doct. 4. Wicked men make Religion a cloake for sinne Fol. 253 Doct. 5. God doth preferre the duties of loue and mercy to men before his owne worship Fol. 256 VER 7. Doct. 1. THe breaking of our couenant with God the cause of all iudgements Fol. 258 Doct. 2. Man by nature vnconstant in any holy dutie Fol. 271 Doct. 3. That which is most excellent in the sight of an hypocrite is most abhominable in the sight of God Fol. 272 VER 8. Doct. 1. THose that haue the greatest meanes of knowledge should abound most in holy duties Fol. 278 Doct. 2. Those places that haue had most meanes shall be most seuerely punished for the neglect thereof Fol. 280 Doct. 3. For no worldly respect must men be drawn to peruert iustice Fol. 285 VER 9 Doct. 1. MInisters that teach not at all or else teach erronious doctrine no better then theeues and murderers Fol. 289 Doct. 2. Nature of the wicked to deuise all the mischiefe they can against the godly Fol. 292 Doct. 3. Councels may erre and Magistrates and Ministers in matters of Faith and Manners Fol. 294 VER 10. Doct. 1. AS the Minister is so is the people Fol. 299 Doct. 2 Ignorance will excuse none if they liue in sinne Fol. 304 Doct. 3. It is a heauie iudgement of God vpon a people when the chiefe gouernors bee Idolaters Fol. 308 VER 11. Doct. 1. MEn by nature are apt to sucke in Popery and superstition Fol. 312 Doct. 2. Sinne is very fruitfull Fol. 316 The End of the Table The Contents COme let vs returne to the Lord for hee hath spoyled and he will heale vs he hath wounded vs and he will bind vs vp 2 After two dayes he will reuiue vs and the third day he will rayfe vs vp and we shall liue in his sight 3 Then shall wee haue knowledge and endeauour our selues to know the Lord his going forth is prepared as the morning and he shall come vnto vs as the raine and as the latter raine vnto the earth 4 O Ephraim what shall I doe vnto thee O Iuda how shall I intreat thee for your goodnes is as the morning cloud and as the Morning Dew it goeth away 5 Therefore haue I cut down by the Prophets I haue slain them by the words of my mouth and thy iudgements were as the light that goeth forth 6 For I desire mercy and not sacrifice and the knowledge of God more then burnt offerings 7 But they like men haue transgressed the Couenant there haue they trespassed against mee 8 Gilead is a City of them that worke iniquitie and is polluted with bloud 9 And as theeues wayte for a man so the company of Priests murder in the way by consent for they worke mischiefe 10 I haue seene villany in the house of Israel there is the whoredome of Ephraim Israel is defiled 11 Yea Iudah hath set a plant for thee whiles I would returne the Captiuity of my people AN EXPOSITION vpon the sixt Chapter of the Prophesie of HOSEA HOSEA 6. VER 1. 1. Come let vs returne to the Lord for hee hath spoyled and he will heale vs he hath wounded vs and he will binde vs vp THe Lord our God Exod. 34.6 Ier. 31.20 as he is gracious and mercifull flow to anger and aboundant in goodnesse and truth and therefore not easily drawne to punish and to take vengeance vpon hard hearted and impenitent sinners So when hee punisheth and afflicteth any man or woman as a most gracious God and louing Father he aimes at their good and seekes the saluation of their soules that being tamed and truely humbled for their sinnes they might turne vnto him by true and vnfained repentance that so he might haue mercy vpon them in pardoning their sinnes and sauing their soules And as this is manifest in the whole booke of God so it is very apparent out of this place when as the Lord had threatned the people of the Iewes with present destruction by and by he beginnes to exhort them to true repentance shewing this to be the onely way both to auoid the anger of God and to saue their owne soules This 6. Chapter contains two generall and principall parts Parts of the Chapter In the first is set downe the godly practises of true repentance and the fruits thereof in the person of the beleeuing Iewes from the first verse to the end of the third the which we must carefully imbrace and follow In the second is set down the
remembrances vnto them and his corrections are their instructions and the Lord thus exercising his Children in the Schoole of afflictions doth thereby breake in them the power of sinne let out as it were the superfluous humour of pride and selfe-loue which are ready to corrupt euen our best actions So that albeit afflictions bee grieuous and bitter yet they are not vnprofitable to those whom God hath chosen to better graces The mercies of God indeed ought to leade vs to repentance and the more aboundantly the Lord doth bestow his mercies vpon vs the more should bee our obedience But alas it fareth otherwise with vs for his blessings and benefites are vnto vs many times occasions of euill insomuch as wee turne the grace of GOD into wantonnesse And therefore farre better were it for many in respect of the good of their soules that they had alwayes beene held in the bedde of affliction then enioying health peace prosperitie strength of body c. they should abuse the same to the great dishonour of God and the ruine of their owne soules Vse 3 Seeing that afflictions when the Lord doth lay the same vpon vs to this end to better vs in obedience are so auaileable that they worke a reformation in the whole man We are hereby put in mind of our duety how wee ought to behaue our selues vnder the hand of God that if the Lord hath humbled vs by long and tedious sicknesse by losse of goods children friends c. or by any other meanes whatsoeuer that then we trie and examine our hearts what reformation these things haue wrought in vs whether they haue made vs to call our owne wayes to account and straightly to examine our owne hearts what euill thoughts corrupt words or sinfull action hath passed from vs that hath thus made the Lord to strike and to punish vs and when wee haue taken as it were a Catalogue of all our sinnes if it were possible then let vs try our sorrow whether wee be truely humbled for them Lam. 3.39 or no This duty is vrged by Ieremie Wherefore is the liuing man sorrowfull Man suffereth for his sins Let vs search and trie our wayes and turne vnto the Lord. For surely this is the marke that God doth ayme at not by affliction to destroy vs or to confound vs for euer but to make vs to call our owne hearts to account to see our sinnes and to bring vs home to himselfe Vse 4 And last of all wee are taught here not to measure the fauour and loue of God towards our selues or others Eccle. 9.2 eyther by prosperity or aduersity for as Salomon sayth All things come alike to all and the same condition is to the iust and to the wicked And as the Apostle sayth Rom. 14.17 The Kingdom of God standeth not in meat and drinke c. So that if wee desire some euidences of Gods fauour and loue towards vs we must not seeke for it in our outward peace and tranquility of body mind heere or in continuall aduersity both which are common to the iust and vniust to the good and bad onely try them by the effects of affliction for in the godly they bring forth the quiet fruit of repentance whereas they make the wicked but the more obdurate and hardned in their sinnes the godly in their sufferings communicate with the Crosse of Christ Psal 126.6 whereas the wicked in their sufferings communicate with the curse of sinners and take this for a rule that neuer fayleth That the Crosse if care bee had to profite thereby neuer departeth but it leaueth a blessing behind Come let vs returne Here we may see what is the counsell that they giue one to another in affliction namely to make speed to turne vnto God whose wrath and heauy displeasure they had prouoked against them by their sinnes and whose iudgements were already gone out against them they were assured that there was no other way or meanes to pacifie the wrath of God Luk. 13.5 but onely to breake off their sinnes by repentance and therefore they call one vnto another Come let vs turne c. Here wee are taught this lesson for our instruction Doct. 2 euen from the example of these beleeuing Iewes What counsell it is that wee must giue to others in aduersity stirring vp one another in the time of affliction to return againe vnto God by repentance from whom they had departed by their sins What is the counsell that wee must giue one to another in affliction namely to exhort men to turne vnto God to confesse their sinnes to bee grieued for them Dan. 4.24 and to beg the pardon of them This is the counsell that Daniel gaue to Nabuchadnezar namely to breake off his sinnes by repentance Wherefore O King let my counsell bee acceptable vnto thee and breake off thy sinnes by righteousnesse and thine iniquities by mercy towards the poore c. Again the Prophet Ieremy obserues the same Lam. 3.39 Wherefore is the liuing man sorrowfull Man suffereth for his sinne Oh let vs search and try our wayes and turne vnto the Lord. And surely this is the best counsell that any Christian man or woman can giue to another in affliction namely to breake off their sinnes by vnfained repentance and turning vnto the Lord This is the right way to stoppe the breach of Gods wrath and to call in his iudgements Many men haue sought other meanes and wayes to preuent the Lords iudgements but alas as the cause of all iudgements are our sins Our sinnes turne many good things from vs And a fruitfull land maketh hee barren for the wickednes of them that dwell therein So vnlesse they be taken away by true vnfained repentance wee doe but weary our selues in vaine for we must first remoue the cause of Gods iudgements our sinnes else the hand of God cannot bee remoued Wee see in a lacke so long as the weight hangs vpon the corde it moues the wheeles but take off the lead and it will cease Our sinnes bee as a mighty Milstone to plucke downe Gods fearefull iudgements vpon vs now remoue our sinnes then Gods anger shall cease but let vs know till wee cease from sinning Leuit. â—6 Hos 4.1.2 the Lord cannot cease from smiting Nay if wee walke stubbornely against him and will not turne hee will euen whet his sword and neuer cease smiting till he make an end of vs. Yea the Prophets and holy men of God in such times when we lye open to Gods wrath haue called vs to repentance stirred vs vp to prayer moued vs to humiliation and acknowledgement of our sinnes which haue deserued such chasticements What is the reason that the Lord sends such barrennesse vpon the earth vnseasonable weather immoderate raine surely our sinnes our ignorance contempt of the Word our abuse of the Sacraments yea our abuse of plenty in drunkennesse whoredome swearing c. Now what 's the way to haue
committing of some euill if the Deuill can but spie the casements of thy soule to bee open thy eyes thy eares c. hee will then easily wind himselfe into thy heart if hee can but preuaile so farre with Dauid as but to cast his eyes vpon naked Bethshaba the battell then is halfe wonne Thus did this wilie Serpent deale with our first Parents First hee presented vnto the view of Eue the forbidden fruite Secondly shee desired it Thirdly shee tasted of it Fourthly shee gaue to her husband and he did eate Thus the Deuill by degrees doth steale vs away from God from one sinne to a second from a second to a third and from a third to a fourth as by so many steppes vntill at last hee hath euen plunged vs into the gulfe of perdition Oh that men would consider this betimes when they commit sinne lying swearing stealing whoredome drunkennesse c. By this sinne I turne my selfe from God I run from God and serue the Deuill The Lord stands on the right hand the Deuill on the left the Deuill he cals mee by pleasures profites and preferments If I listen to Sathan I shall turne away from God Oh if men had this consideration in their hearts what a bridle would it bee vnto them to keepe them from many sinnes Vse 2 If thou hast gone from the Lord by committing of sinne and seest now that there can bee no peace nor comfort vnto thy soule but a fearefull expectation of iudgement Follow the counsell of the Prophet Ieremie O search and try thy wayes and turne vnto the Lord Lam. 3.39 Endeuour by all meanes possible to returne to God again from whom thou hast departed the which thou shalt the better performe if thou haue respect to that way the footsteps whereof thou hast left behind thee and which are abominable vnto the Lord and by which thou wentest from God Follow the aduice of the blessed Apostle Cast off lying and speake euery man truth vnto his neighbour Eph. 4. He that hath stolen let him steale no more but rather labour and worke with his hands that hee may giue to him that needeth If thou hast beene a proud man by which sinne thou hast made a departure from God become now humble and lowly of mind For God resisteth the proud but giueth grace vnto the humble If thou hast made a departure from the Lord by drunkennesse returne againe by sobriety the vncleane to be chaste the couetous to be charitable yea if wee haue made a departure from God by any sinne whatsoeuer let vs draw neere vnto him againe by a reformed life holy manners godly conuersation that it may bee spoken of vs as Paul speaketh of the Ephesians Eph. 2. Yee which were a farre off are made neere Come let vs returne vnto the Lord. These words containing in them the effectuall conuersion of a sinner to God shew withall wherehence it proceedeth namely from affliction and from the knowledge and feeling of our owne misery Let vs returne say they and therefore it is a token they knew themselues to haue gone astray and that there was no true comfort to be found in those pathes of sinne in which they walked and howsoeuer before they thought well of their estate when they committed Idolatry and made conscience of no sinne yet now by the mercy of God hauing got to the sight of their sinne they call themselues to remembrance they see there is no sound comfort but onely in the fauour of God this is the matter that they debate amongst themselues and conclude of this To turne againe vnto the Lord. The Doctrine then which by the authority of the Doct. 5 Text is this namely A right vnderstanding and a true acknowledgement of our own misery the first step to Saluation that there ought to bee in euery one that desireth eternall life and saluation a right vnderstanding and a true acknowledgement of his owne wandring And to this end in the Word of God the Lord there oftentimes cals vpon men to consider their wayes to call their liues to account that so they may attaine to the sight of their own sins Know thy sinnes Ier. 3.13 Zeph. 2.1.2 O Ierusalem The like speech is vsed by the Prophet Zephany Fan your selues Oh my people Yea the Prophet Ieremy doth oftentimes put vs in mind of this duety Lam. 3.40 Oh let vs search and try our wayes and turne vnto the Lord. Yea common reason doth require the same before a man can frame himselfe to enter into a right course hee must throughly bee resolued and perswaded within himselfe that he hath been mistaken in his former course of life for why else should this man alter his former course if hee were not mistaken Reason it selfe will perswade vs to this Yea what meaned God in those his variety of demands to our first Parent when hee had sinned but that God laboured to bring Adam to the sight of his sinne Gen. 3. Where art thou Who tolde thee that thou wast naked Hast thou eaten of the tree Dauid lay a long time in his sinne 2. Sam. 11. and neuer sought vnto God for mercy but being at last awakened by the reprehension of Nathan hee sought the Lord incontinently yea the Lord by the Prophet doth assigne this as a reason of all those rebellions of the people of Israel euen ignorance of their estate saying The Oxe knoweth his owner and the Asse his Masters cribbe but Israel hath not knowne Esay 1.3 Luk. 15. Esay 46.12 Psal 16.12 my people vnderstand not The Prodigal sonne a true patterne for all sinners hee neuer seekes to his Father till at last that Hee came to himselfe which is a token that he went farre astray and was as it were in a swound of sinne but being a long while in a traunce at last hee reuiued and that his disordered life vpon his vnderstanding thereof he reformed calling himselfe to better remembrance what kindnesse he had in his Fathers house now what misery he had brought vpon himselfe by his own wilfull disobedience I might easily multiply examples of this kind but these may serue to shew that the sense apprehensiō of our own wandring from God is the onely way and meanes to bring vs to God And this was the happy condition of this people here who being for a time intangled insnared in sinne It pleased the Lord by affliction to humble them and to bring them to a true sight of their wandring that now they resolue incontinently to turne vnto the Lord. Here we see the maine cause why there is so little Vse 1 faith and true repentance in the world why men are no more humbled for their sinnes and doe not repent for them poore soules they know not that they doe euill they eyther cannot Lam. 3.40 or do not search themselues they neuer call their hearts to account Now then going on in security seeing and fearing no
danger alas how should they repent how should they turne to God for if thou couldest see the misery of thy soule and thy wofull estate by reason of sinne if thou couldest see the number and greatnesse of thy sinnes Oh thou wouldest euen tremble for feare Oh let this serue to help vs forward in this most needfull point the right iudging of our owne estate let vs not bee wilfully carelesse herein Wee all haue a hope that it is well with vs. Oh let vs looke to it that this hope of ours make vs not ashamed Rom. 5.5 there is no hurt got by the triall of our selues onely security is dangerous many thousands are now in hell that in their life time thought nothing lesse till they came there Oh then in the feare of God let vs looke to it Wee are all trauellers in one of these two wayes we shall most certainely arriue at one of these two places who would not now bee glad to know in which of these two he is that if hee bee in the euill way he may spedily come out of it if he be in the right way that he may continue his race with cheerefulnesse Well this is the truth of this doubt and I deliuer it vnto you as the truth of God that all which are partakers of life eternall they are the heyres of grace and saluation this is their first steppe vnto it the true sight vnderstanding of their owne wandring that they perceyue themselues that they liue that course of life the issue whereof must needs bee eternall death and that they now stand and wonder at their owne folly extreame madnesse and withall Gods infinite goodnesse and patience and would not bee in that case againe for all the world Well then marke this doctrine doe not lightly passe it ouer but esteeme it as the blessed truth of God that the sight of our owne wandring is the first steppe to eternall light and saluation Well then let me aske thee this question or rather demaund it of thy owne soule Didst thou euer see thy wofull misery the wretched estate wherin thou art by reason of sinne what a miserable sinner thou art out of the fauour of God yea indeed in the state of damnation didst thou euer finde thy selfe to stand in need of Gods mercy and in extreame want of Christs bloud to saue thy soule so as thou hast euen with sighes and teares intreated for the same at Gods hand as for life and death If thou hast not found and felt these things in thee in some measure thy case then is dangerous and fearefull thou didst neuer as yet truely repent the mercy of God belongs not vnto thee Vse 2 We are then to count it a singular fauour of God when he doth open a mans eyes to see his misery and to find himselfe like a lost sheepe to haue gone astray this is the beginning of all grace and true conuersion vnto God to finde our selues empty of grace And therefore this should teach vs to pray vnto God that hee would in mercy open our eyes that wee might see our sinnes and feele our misery and that wee may feele our selues to stand in extreame need of Gods mercy and of euery droppe of Christs bloud to saue our soules and the contrary is a fearefull plague and iudgement of God for men to lye and snort in sinne without remorse of conscience without the sence and feeling of sinne or want of mercy This Dauid and the rest of Gods seruants knew by wofull experience that if they had dyed without repentance they had perished Of all diseases they are most dangerous that are least felt as a Lethargie or dead palsie or the like so it is a most fearefull estate for any man to lie in sinne without the feeling of it for â—â—at is a signe that the heart is hardned in sinne A mâ—â— that thinks hee is well ynough will scorne the Physitian so those poore blind sinners that thinke they are well ynough and feele no want of Gods mercy of all men they are most to bee pittied they bee in a most dangerous estate and condition And therefore we see that it is a great blessing of God to be told of our sinnes and to bee reproued for them that so seeing them and the danger into which they haue plunged our poore soules wee might seeke to God for mercy Come let vs returne vnto the Lord. Hitherto we haue spoken of their exhortation and godly counsell one to another Come let vs c Before we leaue the words to come to the reasons of their exhortation There is one thing more which I may not omit and that is the time of their repentance when they should make this their returne vnto God and that is presently without any delay for the word here vsed doth signifie a Tense or Time that is present Doct. 6 From whence wee gather another point of Doctrine namely Men must deferre no time but repent out of hand that we must not stand to debate in the motions of the Spirit but presently to proceed to execution Indeed in worldly businesse of good deliberation comes no harme but it is a point of wisedome to deliberate before a man determine of any thing But in spirituall matters it is dangerous and therefore sayth the Prophet Esay 55.6.7 Seeke the Lord while hee may bee found Call yee vpon him while hee is neere let the wicked forsake his wayes and the vnrighteous his owne imaginations and returne vnto the Lord and hee will haue mercy vpon vs and to our God for hee is very ready to forgiue Psal 119.60 I made haste sayth the Prophet Dauid and I delayed not to keepe thy commandements And it was a thing commendable in Peter and Andrew Mat. 4.20 Luk. 19.6 Gal. 6.10 that when Christ called them they left their Nets straightway and followed him 〈◊〉 And when Christ called Zacheus hee came downe hastily from the Figge-tree and receyued Christ ioyfully While yee haue time sayth the Apostle let vs doe good vnto all men Heb. 3.7 Eccl. 5 7. Act. 8.36 10.33 but specially vnto them that are of the houshold of faith And againe To day if yee will heare his voyce harden not your hearts Now as this Christian duety is to bee obserued in the performance of any holy duety so especially in the worke of repentance we must neuer debate the matter with flesh and bloud for then wee shall neuer proceed to execution but whensoeuer God shall worke in any of vs a godly purpose to forsake our sins of all things in the world wee must now take heed of delayes for such is the policy of Sathan and such is the deceitfulnesse of our owne hearts that they will cause vs to neglect it And this ought so much the more to hasten our returne vnto the Lord because many are dead and gone which in their life time purposed to returne vnto God and to breake
set thee as Zeboim my heart is turned within mee my repentings are rolled together So that the words shew vnto vs how that the Lord is as it were troubled and perplexed in himselfe that he could not tell what course to take when the sinnes of the people stirred vp his displeasure on the one side the hainousnes of the peoples sinnes prouoked him to punish them and to make them as Sodom and Gomor but on the other side his fatherly loue and tender compassion moued him to hold his hand Iudg. 10.16 and to stay his iudgements And in another place it is sayd That his soule was grieued for the miserie of Israel Euen as a tender hearted Father doth many times correct his child when the teares stand in his owne eyes Psal 89.33 So that we see that true of the Prophet That the mercy of God is ouer all his workes and that in iudgement he remembreth mercy yea hee hath promised that though hee whip and scourge his children yet his mercy hee will neuer take from them And howsoeuer for the present time no affliction is ioyous but grieuous yet if we haue grace to submit our selues vnto it It bringeth with it the quiet fruit of righteousnesse Thus haue wee seene with what affection the Lord doth chasten vs as also that all iudgements whatsoeuer layde vpon vs should moue vs to repentance And the reason is Reason because by repentance and amendment of life all perils and dangers are preuented and wholly remoued away from vs according to that of the Prophet But if a Nation against whom I haue pronounced turne from their wickednesse Ier. 18.8 I will repent of the plague that I thought to bring vpon them This appeares by the example of Nineueh whom we named before and the like and therefore let all such as lye vnder any chastisement alwayes search out their wayes and descend into their owne consciences to see how they haue moued God to wrath prouoked him against them This is the onely practise that the Prophet doth prescribe vs to take vnder any iudgement or calamity whatsoeuer Lam. 3.39 Wherefore is the liuing man sorrowfull Man suffereth for his sinne Let vs search and try our wayes and turne vnto the Lord. This is the right way to stop the breach of Gods wrath and to call in his iudgements when they are gone out against vs. This Doctrine may serue to direct vs Vse what wee ought to doe and how wee ought to carry our selues in all manner of iudgements and calamities whatsoeuer namely not to bee gazers to looke vpon Gods iudgements but to take them to heart and say surely the Lord is iust in his visitation for the Lord hath vsed al means to do vs good by his mercies and by his iudgements famine sword sicknes and the like but where is the man that makes the true vse of Gods chastisements that is humbled by them that doth meet the Lord by vnfained sorrow for sinne Alas this is little thought of by many as appeareth by their seuerall windings and turnings that are in their hearts to escape the iudgements of God but yet neuer resolue of this which is the onely way of all To turne vnto the Lord. Oh let vs therefore be admonished hereby to search our wayes to suruay our owne hearts and to proue by the touchstone of the Word our owne thoughts words and works that we haue conceiued spoken and done that hath moued the Lord to proceed so in iustice against vs and when wee haue found out our falles and infirmities we are in a serious manner to mourne for them and to turne vnto the Lord with all or hearts This duty is vrged by the Prophet Ieremy Lam. 3.39.40.41.42 Heb. 12.5.6.10.9 Wherefore is the liuing man sorrowfull Man suffereth for his sinnes Oh let vs search and try our wayes and turne vnto the Lord. Let vs lift vp our hearts with our hands vnto the God of heauen saying we haue sinned and haue rebelled therefore thou hast most spared for surely this is the onely marke that God shooteth at and this is the end of all his chasticements namely this to bring vs home to himselfe and not to destroy vs for euer He hath spoyled he hath wounded Doct. 3 Marke here how the people of God doe acknowledge that it was the correcting hand of God which had thus afflicted them All chasticements and afflictions come from God and brought all this wofull misery vpon them they do not say it was the Assirians that had spoyled and wounded them but they looke higher and attribute all to the Lord and say The Lord hath spoyled and hee hath wounded vs. From whence wee obserue a third point of Doctrine namely that all chasticements and afflictions iudgements and corrections come from the Lord alone hee sends them imposeth them and layes them on his people he moderates them at his pleasure for so sayth the Prophet Is there any euill in the City which the Lord hath not sent That is any iudgement or punishment sicknes Amos. 3.6 pouerty crosses afflictions or calamities but they come from the Lord he sends them and layes them on his people his Quiuer is full of these arrowes Exod. 9.32 Psal 148.8 Ier. 25.9.11 he hath the sword to strike vs he hath the pestilence to consume vs he hath famine to pine vs yea he hath all creatures at commaund to humble man and being sent of God they shall preuaile As the Flies Frogs Lyce did preuayle against Pharaoh his people yea Fire and Hayle Snow and Vapors Deu. 4.27 Stormes and winds doe execute his wurd If it hayle in Egypt God sendeth that haile on Pharaoh If an east wind bring in Grashoppers Hos 2.6 a west wind driue them out Moses tels vs that both come from the Lord what iudgements chastisements or afflictions soeuer light vpon man they come not by chance or any blind fortune but they come to passe through the soueraigne power of the Almighty Creator I will send sayth the Lord and take to me all the Families of the North and I wil bring them against this land And againe I beginne to plague that City where my name is called vpon And againe when the Lord would bring his Church from Idolatry hee sayeth Behold 2. Reg. 19.6 I will stoppe thy wayes with thornes and wake an hedge that shee shall not find her pathes So Esay comforteth the messengers of Hezechiah against the blasphemy of Senacherib So shall you say to your Master Iob. 1.12 2.6 Mat. 8.31 Thus sayth the Lord Bee not afraid of the words which thou hast heard Behold I will send a blast vpon him c. And wee see in the History of Iob that the Deuill could not slay the seruants of Iob with the sword burne vp his sheepe with fire spoyle him of his Cammels by robbers destroy his children with winds nor touch his person with byles
Deuill is more forward to do hurt then any Witch can be Oh then let vs labour to become so spiritually wise that wee may discouer the policy of the Deuill herein and to helpe vs herein let vs assure our selues that All power is of God Mat. 28. that neyther the Deuill nor the Witch can kill man or beast at their pleasure till they haue authority first from God for it is the Lord alone by whose wise prouidence purpose all things both in heauen and earth come to passe onely our sinnes prouoke him to chastise and afflict vs God giueth the Deuill leaue as an executioner of his vengeance to correct and scourge vs for our sinnes and when he hath obtayned leaue of God he seeketh to doe it at his best aduantage as may further his owne kingdome and delude the simple For he hath spoyled vs hee hath wounded vs. We haue heard before how that they do acknowledge Doct. 4 all those iudgements that lighted vpon them to haue come from God God doth chastice his own children when they sinne against him and that most iustly for their sinnes especially for their sinne of Idolatry Before we leaue the words of this their first reason wee are to obserue one thing more from the persons afflicted He hath spoyled vs c. Euen they that were the Church and people of God whom God had honoured aboue all other nations and people vnder heauen yet when they fell away from God by Idolatry God did not spare to bring euen vpon them many and grieuous iudgements and afflictions Hence we obserue this point of Doctrine that God will not spare to chastise his owne children if they sinne against him although he take not his louing kindnes from them nor suffer his truth to fayle Numb 11.33 Yet hee will visite their transgressions with the rodde and their sinnes with scourges The history of the Israelites in their iourneying towards Canaan their manifold murmurings and rebellions is a plentifull witnesse of this truth when they lusted for flesh and loathed Manna How did God smite them with exceeding great plagues euen iudgement vpon iudgement vntill hee had consumed the greatest fort of them We may fee this in the example of Salomon when his heart was turned away from the true God the Lord was angry with him therefore the Lord stirred vp one aduersary against Salomon 1. Reg. 11. and afterwards another aduersary which did much mischiefe and euill against Israel When Ionas had disobeyed the voyce of the Lord being sent to preach against Nineueh how did the Lord vexe Ionas with his stormes Ionas 1.2.3 that the shippe could haue no rest till she had disburdened her selfe of Ionas The iudgements of God as a Serieant pursued Ionas to arrest him as a fugitiue seruant so that albeit Ionas fled from God yet the hand of God followed after him and ouertooke him Num. 12.10 When Miriam the sister of Moses contemned Moses because she was not a Prophetesse as great in authority as himselfe although Moses meekely suffered it yet the Lord reuenged the wrong and stroke her with a Leprosie that for a season shâ— was shut out of the hoast When Dauid had falne into his sinnes of Adultery and Murder though he were a man beloued of God yea 2. Sam. 12.9 a man after Gods owne heart yet the Lord did stir vp euill against him out of his owne house yea Christ Iesus himselfe vnto whom sinne was but imputed for he neuer committed any hee was afflicted with sorrowes for our defaults he was bruised for our iniquities and the chastisement of our peace was layde vpon him Esay 53.5 and by his stripes we are healed The like may be sayd of Manasses Iehosaphat Iosiah Hezechiah and the like Al which serue to confirm vs in the truth of this doctrine that God will not spare no not the godly themselues bee they neuer so neare or deare vnto him but will bring vpon them many and grieuous iudgements if they sinne against him And this did this people in this present Text find to be true by wofull experience for sinning with a high hand against God and committing Idolatry the Lord did bring most heauy and grieuous iudgements vpon them for the same And the reason is Reason that all the world might take notice of his iustice that he is no respecter of mens persons but will shew himselfe vtterly to hate an sinne whensoeuer wheresoeuer or in whomsoeuer hee findeth it The Lord hath euer in all ages shewed examples of his iustice against sinne to the end wee might quake and tremble at the committing of it he is not a God that loueth wickednes neyther shall any euill dwell with him for he hateth all them that worke iniquity bee they what they will be if they be found to commit sinne against God God wil not spare them He accepteth not the persons of Princes saith Elihu nor regardeth the rich more then the poore Io. 34.19 They being all the works of his hands This doth the Prophet Dauid acknowledge when he sayth Against thee against thee onely haue I sinned 1. Sam. 16.7 Psal 51.4 and done euill in thy sight that thou mayest bee iust when thou speakest and pure when thou iudgest So that if men breake his statutes and keepe not his commandements God will bee sure to visite their transgressions with the rodde and their sinnes with scourges and all to manifest the truth of his owne Word and to make good those threatnings gone out of his mouth against sinne yet wee must know that there is great difference between the children of God and the wicked when the Lord corrects his children they are bettered by their afflictions they are humbled confesse their sinnes and bewayle them they labour to reforme their liues and to Turne vnto the Lord by true Repentance but the wicked the more the Lord spoyles and wounds them they are the worse by it whereas the children of God take occasion by affliction to Turne to God the wicked are by them driuen the further from God they eyther see it not that afflictions come from God and so repute them to fortune or chance or some secondary causes or else they murmur and breake out into impaciency as we may see in Pharaoh the more the Lord plagued and spoyled him the more he hardned his heart Vse 1 Here then we are first of all to confesse that great is the wrath of God against sinne seeing he will not spare no not the Elect themselues those that are as neare and as deare vnto God as the apple of his owne eye as we haue seene by the example of the Israelites Gods people of Miriam Dauid Salomon and the like Oh then what miserable wretches are wee that wee should presume of Gods mercy seeing wee haue such fearefull spectacles of his iustice for the Lord doth lay to heart the sinnes of the godly more then the sinnes of the wicked
wounded doth make no account at all of the same nor neuer seekes vnto God for mercy Hee will heale vs hee will bind vs vp NOw followes the second reason drawne from the mercy of God For though hee hath spoyled vs and wounded vs yet he will heale vs and bind vs vp againe And these be the most gracious words of God himselfe Behold I am hee and there is no God but I Deu. 32.34 1. Sam. 26. I kill and make aliue I wound and make whole againe And therefore this reason drawne from the mercy of God seeing hee offers himselfe to heale vs and to bind vp the wounds of our soules Oh it ought to moue vs greatly to turne vnto him So then the point of Doctrine that offers itselfe to Doct. 1 be considered of vs is this The mercy of God must lead men to repentance that as the iudgements of God must alluremen to repentance and to returne vnto God so must his mercies I remember the speech in the Prophet where the Lord is pleased to make vs the better to conceiue of his mercy to take to himselfe the affections of a man Ier. 31.20 Hos 11.8 His bowels were troubled for Ephraim And againe How shall I giue thee vp Ephraim how shall I deliuer thee Israel how shall I make thee as Admah how shall I set thee as Zeboim my heart is turned within mee my repentings are rowled together It is all one as if the Lord should haue said Oh it goes neare me O Ephraim Exod. 34.6.7 O Israel that I should euen be forced by thy rebellion and horrible impieties to deale so straightly with thee And the Lord tels Moses Psal 86.15 that he is a Mercifull and a gracious God slow to anger and abundant in goodnesse and truth reseruing mercy for thousands and forgiuing iniquity and transgression and sinne Hee is called againe of the Psalmist A pittifull God And the like is intended in the language of the new Testament That when hee saw the multitude dspersed as sheepe hauing no shepheard his bowels earned within him Mat. 9.36 These examples and the like whereof the Scriptures are full all serue to confirm the euerlasting truth of this doctrine that God is a God of mercy that his mercies ought to allure men to repentance for though the thundering out of the threatnings and iudgements of the Law be a meanes to awake a secure heart yet nothing will so much affect a mans mind euen melt a mans soule to make a man returne vnto God as the due knowledge and consideration of the vnspeakable riches of Gods mercy and therefore it is no maruell though the Prophet here doe vse this as one forcible reason to stir vp men to make their returne vnto God by vnfained repentance for that he will bee ready to Heale our sores and Bind vp the bleeding wounds of our soules which we haue made by sinne if we will repent and returne vnto him And indeed this is one of the maine differences betwixt the godly and the wicked The iustice of God doth sometimes so farre preuaile with the wicked as that they feare and tremble but it is not for the losse of Gods fauour but for feare of torment But on the contrary the goodnesse and mercy of God doth euen cause the seruants of God to quake and to tremble lest by any means they should depriue themselues of the comfortable enioying of his loue according to that of the Prophet Dauid Psal 130.4 There is mercy with thee O Lord that thou mayest be feared Oh blessed feare when the mercy of God doth beget it in a mans Soule So then we see that the mercy of God is infinite his compassion is higher then the heauens it is the greatest dishonour done vnto God that can be to doubt of his fauour and to call his louing kindnesse into question Let vs build vp his promises as a sure foundation that shall neuer be remoued Heauen and Earth shall passe away but his word shall not passe away We haue the Word and the Oath of God as two vnchangeable Witnesses so that it is impossible he should lye or be deceyued Againe we haue the Sacraments of God as two Authenticke Seales to ratifie his promises and to make them most sure vnto vs. Mat. 5.18 Heb. 6.18 Rom. 8.16 And we haue withall the earnest penny as a pawne left vnto vs and all to assure vs of his fauour and loue and therefore this reason of the Church and people of God drawne from the mercy of God seeing that he is so ready to pardon sinne and to entertain poore penitent sinners that sue to him for mercy it ought to be most forceable vnto vs to moue vs to Returne vnto him Now let vs come to the vses First seeing that the Lord as hee doth wound vs chastice man for sinne so it is he alone that is the spirituall Vse 1 Physitian of our soules Hence then we are directed to whom to seeke for remedy euen vnto God alone who as he wounds so he heales as he breaketh asunder so hee bindeth vp If a man haue some dangerous disease in his body or other deadly wound if hee know any man to be of skill and a faithfull Chirurgion he will seeke to him and let him out and laâ—nce him Well this is our case we bee spiritually sicke euen vnto eternall death in regard of ourselues our soules be grieuously and dangerously wounded what shall we now doe but runne to Iesus Christ the blessed Physitian of our soules who is most able and willing to cure vs and heale vs And as the poore Begget vnlaps his legges and shewes his grieuous sores to those that passe by and all to moue compassion So let vs not be ashamed to lay open our soules to Iesus Ghrist let vs confesse our grieuous and manifold sinnes Let vs not be ashamed to let him see our spirituall wounds but let vs make our moane to him and craue his help and begge as for life death for the pardon of them and if wee can get but one drop of his precious bloud it will bee a plaister to heale our wounds and cure the deadly diseases of our soules When the children of Israel had grieuously sinned Num. 21. the Lord sent fierie Serpents amongst them now many of them by the stinging and biting of them were so inflamed that they died and could not be cured But when they repented and cryed to God in their misery behold he commaunds that Moses should make a brazen Serpent set it vpon hie that so many as were stung with those fiery Serpents might cast their eyes immediately vpon that brazen Serpent and so might bee cured Euen so all of vs are stung by the fiery Serpents of our sinnes and we newly wallowing in the bloud of our soules Yet see Oh see the mercy of God who hath giuen vnto vs his owne sonne who is the brazen
Serpent to cure our soules for no other creature in heauen or earth could heale vs or helpe vs but hee must be our Physitian to make a plaister to heale our wounds the pains that he tooke to temper this plaister it made him sweat both water and bloud and in the end when nothing else could doe it Luke 23. hee was content to temper a plaister of his owne heart bloud such a blessed Sauiour such a louing Physitian haue we Oh then let vs runne to Iesus Christ let vs make our moane vnto him let vs not feare to lay open our wounded soules and distressed consciences vnto him who is so louing and mercifull a Physitian to poore distressed soules Art thou an hard hearted and an impenitent sinner thou art sicke at the very heart thou art wounned by sinne and Sathan vnto eternall death though thou see it not yet thy poore soule is ready to bleede vnto eternall death See Oh see heere Iesus Christ thy Sauior he offers himself to become the Physitian hee hath tempered a plaister that is able to heale thy sicke soule if thou wilt come vnto him Alas wilt thou then runne on in sinne and suffer thy poore soule to rot and fester with sinne and contemne the mercy of God and the kindnesse of Iesus Christ who offers to heale thee and to helpe thy wounded soule The poore man which fell among theeues who spoyled him and wounded him and left him for halfe dead Luk. 10. alas what had becom of him if the good Samaritan had not come by and pittied him Sinne and Sathan hath spoyled vs and wounded vs body and soule Now alas what shall become of vs if that Iesus Christ the good Samaritan and blessed Physitian of our soules doe not pitty vs bind vp our wounds and powre in the oyle of grace into our hearts to cure our sicke and wounded soules but hee is so pittifull and tender hearted a Chirurgion that he will pull off the rotten ragges of our sinnes and lap them vp in the most precious white robe of his owne righteousnes and poure into them the oyle of grace euen his owne deare and precious heart bloud to our euerlasting comfort and saluation Secondly wee obserue hence a further vse that if Vse 2 any do perish through their sinnes and transgressions he must not impute the fault therof vnto God but vnto himself for God doth cal men from their euill waies that so they might not perish but bee saued the Prophet Dauid doth speake excellently of this saying The Lord is full of compassion and mercy slow to anger and of great kindnesse Hee hath not dealt with vs after our sinnes nor rewarded vs according to our iniquities Psal 103. for as high as the heauen is aboue the earth so great is his mercy towards them that feare him As farre as the East is from the West so farre hath hee remoued our sinnes from vs As a father hath compassion on his children so hath the Lord compassion on them that feare him But some may obiect say that it is true the mercy of God is exceeding great indeed but the sinnes that I haue committed against God haue not beene so much sinnes of weakenesse or sinnes of infirmity as they haue beene presumptuous horrible sinnes yea multitudes of them besides all this I haue continued a long time in them tenne twenty thirty or more yeares together and therefore I may well doubt whether the Lord hath any mercy for me Esay 1.18 Marke therefore what the Lord himselfe sayth vnto such Come let vs reason together sayth the Lord though your sinnes were as Crimson they shal be made as white as Snow and though they be as Scarlet they shall be as wooll So that no man can say without iniury against his owne soule and giuing the lye vnto the glorious maiesty of God My sinne is greater then can be forgiuen True it is that the Scripture makes mention of an vnpardonable sinne that shall neuer bee forgiuen eyther in this world Mat. 12.31 or in the world to come The blasphemy against the spirit but that is not in respect of the sinne it selfe that it should exceed the mercies of God or for that God is not able to forgiue it but because they cannot relent and repent that commit it they are so farre gone that they can neuer Returne backe again for as no sinne is so small but is able to plunge vs down to the bottome of hell if wee liue in it without repentance so no sinne is so great and grieuous but vpon repentance there is pardon and mercy to bee found with God yet men must take heed that they abuse not Gods goodnesse and mercy as an occasion of liberty to turne his grace into wantonnesse saying as the manner of some is Oh God is mercifull hee is gracious to great and grieuous sinners and so conclude thereupon that they may liue as they list and so deferre their repentance and Returne vnto God till the last gaspe but the holy Apostle will teach vs an other vse of Gods mercy then so when he sayth Despisest thou the riches of his bountifulnesse and patience Rom. 2.4 and long sufferance not knowing that the bountifulnesse of God should lead thee to repentance So that do wee heare of the patience of God the mercy of God and the long suffering of God Oh what may it teach vs all but this lesson especially to make haste and to deferre no time to returne vnto him for what is God so mercifull and so patient that hee hath spared thee so long and giuen thee so large a time of repentance Oh then how iust and how great shall thy condemnation bee if thou reiect it and make no other vse of it then to boulster thee in thy sinnes but of this before Last of all hete is matter of consolation to all the children of God that are deiected and cast downe with the sense and feeling of their sinnes their soules being heauy and their consciences oppressed with their sin they goe drouping and hang down their heads well let them cheare vp their soules such they are that Christ calleth Math. 11.28 Come vnto mee all yee that are weary and laden and I will ease you for my yoke is easie and my burthen is light When our terrors and temptations grow thus strong vpon vs and that Sathan shall seeke to perswade vs that our sinnes are more then God can forgiue and the punishment that is due vnto vs for them is greater then can be pardoned What shall wee doe at this time but labour herein to discouer the Arch-enemy of our soules Sathan who thus as a lying spirit seekes to draw vs from this doctrine of Gods mercy to plunge our soules into the gulfe of desperation but if our sinnes bee neuer so great haue wee committed them without number haue we committed them neuer so long bee they as Crimson double dyed sinnes as infectious
All men by nature are dead in respect of any spirituall life namely dead in trespasses and sinnes sin is the bane and death of our soules for the Wages of sinne is death Death bringeth vs into the full and absolute power of the Deuill that wee are all of vs thus seruants vnto sinne It is plain by the Apostles complaint Eph. 2.1 Rom. 6.23 Rom. 7.14 Rom. 6.16 Gen. 2.17 I am carnall sold vnder sinne and then vnto whom soeuer wee giue our selues as seruants to obey his seruants we are Now that we are all by nature seruants vnto sin and vnto death it cannot bee denied for what was it that God sayd vnto Adam In the day that thou eatest thereof thou shalt die the death As soone as Adam had sinned presently the sentence tooke place and Adam is now become the child of death and eternall destruction became his portion and this is the condition of all Adams posterity there is not the greatest the noblest the wealthiest nor the fayrest amongst the sonnes of men but wee are thus bound till the Sonne make vs free Men are not onely sicke with sinne or wounded by sinne or halfe dead but starke dead bereft of all spirituall sense and motion And this doth the Apostle most liuely effectually set out vnto vs in another place when he sayth Yee were once darknes Eph. 5.8 but now are light in the Lord He doth not say we were in darknesse Io. 3.6 for then perhaps wee might haue come of our selues into the light againe But yee were darknesse Darknesse it selfe yea nothing else but Darknesse and hence againe is it that naturall men are called Flesh not Fleshly but flesh it selfe and the wisdom that is Rom. 8.7 the best part that can bee in a naturall man what is it but Enmitie with God it may bring a man to Hell but it cannot lead him one inch nearer vnto heauen and therefore being thus starke dead in sinne Alas what can a dead man doe to helpe himselfe No more can a natural man moue so much as one finger to procure saluation to himselfe no no being dead in sinne we cannot so much as thinke one good thought much lesse haue wee free will of our selues to seeke for saluation vntil such time as the Lord hath reuiued vs and quickned vs by the Spirit of grace Lazarus in the Gospell had layne dead foure dayes in the graue so as hee beganne to rotte and to stinke yet when our Sauiour Christ cryed with a loud voyce Lazarus Io. 11. come foorth hee arose incontinently and came and stood foorth This is our case and condition yea the estate and condition of euery soule in the world we be starke dead in trespasses and sinnes nay we lye rotting and putrifying in the graue of our sinnes and vntill Iesus Christ by his spirit and loude voyce of the preaching of the Gospell which is the Word of life shal breath within vs the breath of life and reuiue vs poore soules wee cannot moue so much as one little finger to the Kingdome of heauen This may serue in the first place to confute that erroneous Vse 1 Doctrine of the Papists who say that a man hath naturally Free-will in himselfe by vertue whereof hee can dispose himselfe to the worke of his regeneration Condemnes the Doctrine of the Papists touching Free Will whose opinion if it were granted then were the power of God lesse seene in our second birth then in our first birth which were iniurious to the Spirit of God so to thinke for what can a dead man do to his owne quickning and raysing vp from the graue can hee turne himselfe or any way fitte or prepare himselfe to bee raysed surely no it is altogether impossible nay let a dead man haue all the helpe that may be to bee Raysed vp yet vnlesse the soule bee giuen vnto him all is in vaine so fareth it with the naturall man he can by no meanes dispose himselfe to any spirituall action or motion vnlesse some spirituall life be put into him But what sayeth the Aduersary he may giue his consent to his quickning though hee quicken not himsele But say I what consent call wee the consent of a man that is dead but not to stand vpon their presumptuous doctrine of Free wil the which amongst many other points of Popery maintained by them hath lifted vp many so high amongst them with this vaine opinion of their own worthinesse that they find not themselues to stand in need for the Lord to lift them vp Then in the feare of God let euery man and woman Vse 2 and euery mothers child labour to see our misery to see our poore Soules how they lye rotting in sinne let vs Serues to humble vs in that wee are dead till the Lord quicken vs by his spirit seeing wee bee as the poore Flyes in Winter starke dead not able to moue our little finger to heauen pray vnto the Lord that hee would cause the blessed Sunne-shine of his Word and Gospell to shine vpon vs to warme our cold and benummed soules to quicken our dead consciences by the word of Life and the blessed worke of his holy Spirit for so long as God doth not quicken vs nor reuiue vs alas our soules be dead in sinne and this death is the next step vnto eternall death in the fire of Hell And therefore their case is dangerous and miserable which sleepe snort in sin lye starke dead in the graue of sin vntill it please the Lord to reuiue them by the preaching of the Gospell which is the Power of God vnto Saluation to Reuiue and to quicken our dead soules This being so Note we see then it is no maruell though many that are present in the Assemblies of Gods people at the preaching of the Word and yet reape no profite by it the reason is they are dead now sound a Trumpet in a dead mans eare and he heares it not Euen so Esay 58. let the Minister of Gods Word cry neuer so loude lift vp his voyce like a Trumpet men are no more moued eyther with the comforts of the Word or with the threates of the Law then the seates men sit on because they are dead till the Lord doe please to put life into them And as for those that haue eares to heare with profite and comfort blesse God for it and giue him the glory for so great a mercy for certaine it is by nature the condition of all men is alike till the Lord hath wrought in vs the worke of grace and Reuiued vs with the breath of life Oh what cause then hath man by nature to swell with pride or to bee lifted vp with any conceit at all of his owne worthinesse though they haue neuer so many excellent parts of nature as wit capacity strength beauty or outward gifts as riches honour authority c. yet surely men may see that if
our Sauiour shall bee worse then the first And againe It had beene better for them not to haue knowne the way of righteousnesse 2. Pet. 2.21 then after they haue known it to turne away The righteous are by Salomon compared to the Sunne that shineth more and more till it bee perfect day Pro. 4.18 Ezec. 47.3.4 And the Prophet Ezechiel figures out the graces of God by waters flowing from the Sanctuary which were at the first to the Ankles Heb. 6.6 then to the Knees then to the Loynes and last as a Riuer that could not bee passed ouer so are the graces the which God bestowes vpon his children And therefore on the contrary part what is it but a feareful iudgement of God vpon the soule of that man that doth decay in spirituall grace 1. Thess 4.4 and a fearefull signe of Reprobation for They which haue beene once enlightned and haue tasted of the gifts of Gods spirit if they once fall backe it is impossible they should bee reuiued by repentance Oh then 2. Pet. 3.18 let the exhortation of the Apostle be precious with vs That we encrease yet more and more that wee grow in grace and bee led Forward to perfection that so wee may minister true comfort and reioycing vnto our owne soules that the Lord hath begun that good worke in vs that hee hath Reuiued vs euen because hee hath Raysed vs vp and that there is a spirituall growth of Gods graces in vs. And wee shall liue in his sight THe third principall point in this Text is the fruit of true Repentance for The fruit of true repentance Mat. 12.33 Mat. 3.10 as our Sauiour Christ sayth Euery tree is knowne by his fruit And againe Euery tree that bringeth not foorth good fruit is hâ—wen down cast into the fire Euen so that Repentance which brings not foorth fruit in our life and conuersation namely a reformation of the whole man to liue in the feare of God and in the true knowledge of God it is but a barren and fruitlesse faith a counterfeit and fained Repentance And therefore though thou professe thy selfe a Christian and takest thy selfe to be the child of God hearest the Word and receyuest the Sacrament yet if thou find not these fruits of faith and repentance more or lesse in thy heart and life thou deceyuest thine owne Soule for it cannot be that those which truely beleeue in Christ and repent vnfainedly but they must needs lead holy liues in righteousnesse and true obedience And wee shall liue in his fight First the Lord must quicken and Reuiue vs then wee shall liue He must first rayse vs vp else wee cannot Liue in his sight For indeed wee are like vnto trees which seeme all the Winter time to be dead trees without buddes blossomes leaues or fruit but in the Spring time they are warmed and reuiued through the heat of the Sun and bring foorth fruit accordingly Euen so all the Winter that is the time of our remayning in the estate of nature We are Dead in trespasses and sinnes wee are so frozen in our sinnes that wee haue neyther budde nor blossome neyther can we bring forth any fruit till such time as Iesus Christ warme out dead benummed soules quicken vs by the blessed beams of his grace and mercy When as the dead bones of the man were put into the graue of the man of God they reuiued Euen so when as Iesus Christ shal but touch our dead hearts by the gracious working of his blessed Spirit wee shall bee Reuiued raised vp and we shal liue in his sight Wee shall liue in his sight These words may be taken two wayes Gods sight What 1. Vel in fauâ—◠〈◊〉 that is in his fauour Vel conspectu illius that is in his most blessed presence both of which Expositions be profitable and fitte for this place First Wee shall liue in his sight that is in his fauour and in the bright Beames and Sunne-shine of Gods mercy 1. Gods fauour for so are these words Before his face often taken in the Scriptures Psal 31.22 as that of the Prophet Dauid I sayd in my haste I am cast from thy presence or face Againe Psal 4.6 the same Prophet sayth in another place Many say who will shew vs any good But Lord lift thou vp the light of thy countenance vpon vs. So these words Wee shal liue in thy sight that is we shall liue in thy fauour wheras for our sinnes thou hast been iustly angry and offended with vs and turned away thy loue and fauour and beene angry with vs Yet now if we shall repent and turne vnto thee wee shall then finde thee gracious and mercifull vnto vs and that thou wilt shew vs thy louing and amiable countenance now after the time that thou hast plagued vs. Heere wee are taught what is the wofull fruit of Doct. 6 sinne namely Godly by repentance are brought into Gods fauour to auert and turn away the louing countenance of the Lord from a man and to cast him out of his fauour As also what a wonderfull blessing we get and obtaine at Gods hands by true and vnfained repentance namely this that we shall then liue in his sight that is in his fauour when wee shall enioy his louing fauour his goodnesse and comfortable presence This Doctrine is cleare by the scope of the whole Scriptures how that the godly by their hearty repentance and Turning vnto God haue a gracious acceptance with God and are receyued againe into fauour Hee will not alwayes bee chiding Psal 1 c 3.9 neyther keepeth hee his anger for euer Indeed hee sheweth sometimes his heauy countenance and his wrathfull displeasure against sinne and sinners but so soone as the sinner is humbled and Returns vnto him by vnfained repentance he receyueth him to mercy the sinne is pardoned and the punishment remoued When Dauid had sinned in numbring the people 2. Sam. 24.17 1. Chr. 21.15 the Lord was moued to wrath against Dauid for this his sinne and sent the pestilence three daies in Israel that many thousands of the people dyed But when Dauids heart smote him and that he had confessed his sinne the Lord repented him of the euill and sayd vnto the Angell It is inough let thy hand cease This is further confirmed by that generall proclamation of the Prophet Ezechiel where hee sayth Ezez 18.21.22 If the wicked will returne from the sinnes hee hath committed and keepe all my statutes and doe that which is lawfull and right hee shall surely liue and not die All his transgressions that he hath committed shall not bee mentioned vnto him but in the righteousnesse that hee hath done hee shall liue This is further confirmed vnto vs by the example of the Prodigall sonne a true patterne of euery penitent Sinner when he had intertained within himselfe this purpose of heart to Returne againe to his Father his
Father preuented him with his loue he went out to meet him and when he met him such was his ioy that hee fell on his necke and kissed him This Father of the Prodigall is indeed God our Father and his loue and kindnes remembred in that Parable is recorded for all posterities to the end of the World to assure them of Gods mercifull dealing towards those that doe truely repent and turn vnto him that hee will receiue them againe into fauour which is heere meant by The sight of God or his presence And the Prophet Dauid sayth Ps 16.11 In his presence is life and fulnesse of ioy and happinesse for euermore And thus wee see that howsoeuer by our sinnes we make a separation betwixt God and vs and cause him to plague and punish vs heere yet His mercy is ouer all his works And vpon our repentance hee will receiue vs againe into fauour Reason And the reason of this the mercifull dealing of God is especially for the comfort and reioycing of Gods poore people that none to the end of the world should despaire of obtaining mercy for the mercy of God in Christ is aboue all his works hee extendeth it to thousands it is infinite without measure And the Lord is not content onely to promise mercy and fauour vnto penitent sinners but also confirmes vs in the assurance of it by the examples of his manifold mercies shewed to others before vs When we looke vpon them let our weakenesse bee strengthned and let vs not thinke that the Lord will shut that dore of mercy vpon vs ere wee repent who hath opened the same to so many before vs Hee hath beene found of them that sought him not sayth the Prophet Hos 11.4 and will he hide himselfe from vs if forsaking our sinnes wee seeke him in Spirit and truth His mercies shewed to others must be vnto vs Cords of Loue to draw vs amongst the rest vnto him The Doctrine being thus cleared Let vs now come to the vses of it First seeing there is mercy in store for the Penitent and howsoeuer by sinne we deserued vtterly to bee cast out of Gods fauour yet if wee can repent and Returne vnto him he will receiue vs againe into fauour And we shall liue in his sight It requireth of vs speedily to repent and to Turne vnto him and not to deferre our repentance from day to day lest it come to passe that our hearts be hardned through the deceitfulnesse of sin As no sinne is so great but vpon repentance it is pardonable so no sinne is so small but without repentance it is able to plucke vs downe to the bottome of Hell Let vs then take heed that wee abuse not his goodnesse nor to take occasion of liberty Rom. 4.2 to turne his grace into wantonnesse for wee doe not know how soone the threed of our fraile life will bee cut off when there shall bee no place for Repentance though with Esau wee seeke the same with Teares Heb. 12. Luk. 12.20 1. Thes 5.3 Luk. 17.27 There was but a little time betweene Soule eate drinke c. and Thou foole this night will they fetch away thy soule from thee And againe the Apostle sayth When men shall say peace peace then shall come vpon them sodaine destruction The olde World neuer thought themselues more secure then when the floud came vpon them G 9.23 The morning was faire when Lot went out of Sodom and yet before night were the Sodomites destroyed Act. 12.23 Well was it with Herod when hee beganne his Oration but before it was ended the Angell of the Lord smote him that hee was eaten vp of wormes Oh let vs lay these examples to heart And whereas wee haue by our sinnes turned away the louing kindnesse of God and caused him to turne away his fauourable countenance from vs and haue drawne downe his heauy iudgements vpon vs Now that the Lord hath denied vs the deawes of heauen Zach. 1.3 so as wee are cast out of his sight Oh let vs labour to be reconciled to him againe let vs pray much and often that hee would lift vp the Light of his countenance vpon vs as in times past Let vs Turne from our sinnes and the Lord will Turne vnto vs. And this duty wee would the sooner practise if we could but consider the wofull and miserable estate in which wee stand vntill such time as wee bee reconciled to God If a man were conuicted of high Treason against his Prince for the same were condemned to some cruell and shameful death and that euery moment of an houre hee expected the execution of it who could expresse the griefe of heart of this man What comfort could he take in wife or children in lands or goods in meat or musicke surely nothing in the whole World could cheare his dead heart saue onely the pardon of the Prince such a Traytor is euery impenitent sinner conuicted of hie Treason against the King of Heauen and earth and he is within an ynch of death hell there wants nothing but the execution of Gods iudgements which is sure and certain to come without repentance Good Lord who would not now labour for his peace with God Before the decree come forth Yet we are in the way we may now make our peace with our Aduersary but if wee bee once arrested by Gods Serieant Death and wee bee cast into prison there is no departure to be hoped for till wee haue payde the vtmost farthing Secondly seeing it is so blessed a thing to enioy Vse 2 the fauour and comfortable presence of God To liue in his sight How should this moue vs to Turne to God to auoyde all sinne and euery euill way and to take heed that wee doe nothing that may auert turn away his louing countenance from vs If it be a matter of great honour to liue in the presence of an earthly Prince and to be in his fauour how much more to be in the fauour of the Lord to Liue for euer in his sight 1. Reg. 10.8 and to enioy his loue fauour If the Queene of the South did truely pronounce Salomons seruants happy that stood in his sight and heard his wisdome Oh how much more are they happy men and women that liue in Gods presence and be in high sauour with the Almighty Oh that wee could labour for this priuiledge Well let vs pray much and often that the Lord would lift vp the light of his countenance vpon vs and cause his face to shine vpon vs that wee might draw neare vnto his presence by true repentance and holy obedience Thirdly wee may hence conclude the blessed estate Vse 3 of all that liue in Gods fauour Hee is counted happy in the world that hath the fauour of a Prince indeed they bring with them many Priviledges and preferments but alas they are but temporall neither last they for euer for they are most vnstable and vncertaine
troubles calamities in wife children goods good name the Lord hath many of these wayes to humble vs that by them perceyuing his angry countenance towards vs wee might be humbled for our sins and sue to him for mercy and whensoeuer the Lord is constrayned to take this course with vs hee doth it vnwillingly with griefe of heart as is manifest by that notable place in this Prophet Hos 11.8 How shall I giue thee vp O Ephraim how shall I deliuer thee O Israel how shall I make thee as Admah how shall I set thee as Zeboim my heart is turned within mee and my repentance is rolled together The iustice of God in this place requires vengeance the mercy of God requires pitty and compassion and betwixt them both God seemeth to bee straighted which shewes how hardly he is drawne to punish that notwithstanding the sinnes of Ephraim Israel did require that the Lord should punish them as he did Sodom and Gomorrah the Cities about them yet his fatherly loue and tender compassion towards them stayed his iudgements Vse 1 Now let vs come to the vses of this Doctrine This serues in the first place to reproue condemne the desperate behauiour of al wicked and vngodly sinners that neglect and contemne if not stubbornely resist all the meanes of their good that the Lord doth offer vnto them so as the Lord may iustly complain of them as of Ephraim and Iudah heere O Ephraim what shall I doe vnto thee O Iudah how shall I entreat thee His word his mercies his iudgements what means soeuer the Lord may vse for their conuersion they frustrate them all If hee doe cry in their eares by his Prophets through the preaching of the Word which is the power of God Alas how many be there amongst vs that Like the deafe Adder stop their eares at the voyce of the Charmer charme hee neuer so wisely Psal 58.4.5 but this Word the which now they seem so much to despise shal leaue such an impression in their soules and consciences that at the last day if there were no witnesse to accuse them for their contempt thereof yet their owne consciences would hayle them to iudgement or else if they doe hearken vnto it and attaine to some knowledge by it yet they hate to bee reformed by it Psal 50.4.5 and so by that means procure vnto themselues the greater damnation Againe if God allure them by his gracious benefites how many bee there amongst vs that most carelesly and most wretchedly abuse them That turne the grace of God into wantōnes or if the Lord proceed further to correct them they are neuer the better by it but with wicked Ahaz Trespasse yet more against the Lord 2. Cor. 28.22 so that the Lord may iustly complaine of them as sometimes hee did of the old rebellious Iewes I haue corrected them but they haue not been humbled And I would to God that this complaint might not iustly bee taken vp of vs the people of this land vnto whom the Lord hath vsed euery one of these meanes His faithfull Ministers that haue cryed vnto vs almost these threescore yeares together besides how many blessings haue wee enioyed liberty peace abundance euery man may sit and reioyce vnder his owne Vine besides this many times againe Hee hath hedged in our wayes with thornes as famines pestilences sicknesses Hos 2.6 vnseasonable weather as this Winter and Summer last doe testifie And now againe hath turned our sorrow into ioy by giuing vs a happy season this latter part of the yeare so that in these respects the Lord may say vnto vs as hee sayd sometimes of Israel What shall I doe vnto thee that I haue not done or as my Text sayth here Oh Ephraim what shall I doe vnto thee Oh Iudah how shall I intreat thee Neuer age had more experience of the goodnesse of God towards them then this age wherein wee liue if wee eyther regard the preaching of the Word his iudgements or his mercies by some of them the Lord hath still sought vnto vs and yet alas as though all this were nothing Esay 5.12 wee passe our time in carnall security and sinnefull pleasures Neuer regarding the works of the Lord nor considering the operation of his hands So that now the Lord may iustly take vp that complaint against vs Esay 5.4 as heere hee did against Ephraim Iudah O England what shall I doe vnto thee O England how shal I intreat thee And therefore we may well feare that he that thus called vpon vs Pro. 1.24.26 and that by so many meanes and wee refused that the time shall come that we shall cry and call vpon him euen till our hearts are ready to breake within vs and hee will not heare vs but bee so farre from pittying vs in time of our distresse as that hee will rather laugh at our destruction Secondly this may serue to admonish vs all in the Vse 2 feare of God that whensoeuer the Lord shall call vs by any meanes whatsoeuer be it by the Ministery of his Word bee it by his mercies or bee it by his iudgements or any other means whatsoeuer that we be not of a dead and senselesse heart that will not stoupe vnder Gods hand but labour to make a sanctified vse of euery one of them for if they preuaile not with vs to humble vs for sinne and to make vs seeke vnto God by true and vnfained repentance alas our case is most miserable and desperate Oh then in the feare of God let vs heare his voyce when he speaketh vnto vs in his word and pray vnto him that hee would open our hearts as he did the heart of Lydia if that doe not yet let his mercies wherewith hee doth as it were follow vs at the heeles most rebellious wretches as wee bee moue vs and mollifie our hard and stony hearts if not his mercy yet let his iudgements preuaile with vs to make vs to stoope vnder his mighty hand Otherwise if wee will needs bee desperate and harden our hearts against all such blessed meanes Oh then let vs assure our selues that that iudgement shall come vpon vs overtake vs Ver. 5. that heere hee threatned against Ephraim Iudah I haue cut them downe by the Prophets I haue slaine them by the words of my mouth that is because no meanes that I could vse would doe them good but they did harden their hearts against the same therefore now those threatnings of my Propbets shall come vpon them and I will make good the words of my mouth that is bring to passe all my iudgements threatned against them Secondly in that the Lord complaineth here that Doct. 2 no meanes that hee could vse Wicked men continue still in sinne notwithstanding all meanes to the contrary could doe them any good saying What shall I doe vnto thee how shall I intreat thee Wee may heete behold how desperate the case of
that belong vnto thy peace These testimonies and the like whereof the Scripture is full serue to confirm the truth of this Doctrine vnto vs how hardly the Lord doth take it at our hands when wee neglect and contemne the meanes of our good The vses remaine to be handled Doth the Lord take it so grieuously to see his ordinances Vse 1 contemned when men will not bee humbled by his Word and by his iudgements Oh how then must hee needs bee angry with vs the people of this land who haue grieued his Maiesty by vile contempt of his holy Ordinances how little dooth his Word moue vs and how hard hearted are wee at his iudgements What Nation vnder Heauen is there who liuing vnder a Christian Prince hearing and professing the Word of God as wee doe amongst whom the sacred ordinances of God are more contemned then amongst vs. Nehem. 1. All the meanes God hath vsed to humble vs and to saue vs and to bring vs to repentance reformation of life Alas they fall to the ground generally no man taketh them to heart Daniel in his prayer acknowledgeth Dan 9.14 that the Lord did iustly plague them for their sinne because they had not profited by Gods iudgements Now if the Lord were sore angry and grieued with his people for the not profiting by the meanes and will hee not much more bee stirred vp to wrath against vs for the contempt of all those gracious meanes the which he in mercy vsed to humble vs yes no doubt Hos 4.1 and for the same cause the Lord hath a Controuersie against the inhabitants of the Land hath taken the Rodde into his owne hand and chastened and whipt vs diuers wayes and vnlesse we do meet him by repentance with prayers and teares surely hee will poure out euen the dregger of his anger against vs at last Vse 2 Secondly seeing nothing more grieues the Lord then to see his ordinance and gracious means vsed for our good contemned and lightly regarded so as wee profit not by them Oh how should this grieue vs and humble vs that wee haue been so exceeding carelesse to profite by the meanes Wee see that a louing child will bee loath to doe any thing to vexe his kinde and louing Father and if any child should bee so stubborne that hee would not bee reclaimed neyther by his Fathers kind promises dayly gifts nor yet by his rodde and correction wee would thinke him vnworthy to liue Well the Lord hee vseth many means to humble vs and hee is much grieued to see vs profite nothing by them but still to rebel and to be stubborn and therfore it should much grieue vs and humble vs to grieue our gracious and mercifull God Oh then let vs labour to bee humbled and to profite by the meanes the Lord vseth for our good Vse 3 Thirdly this checkes the carnall man who so long as hee liues an honest ciuill life and is neyther whore nor theefe thinkes God is not displeased with him they thinke all is well and hope to bee saued aswel as the best and doubt not of Gods loue but if thou bee not bettered by Gods iudgements if thou profite not by those meanes the Lord vseth to humble thee whether it bee the Ministery of the Word his mercies or his iudgements or the like thou shalt one day know that hee is highly offended with thee and therefore let vs not flatter our selues but let vs profite by Gods iudgements and labour to be humbled by them to seeke the Lord least by the neglect and contempt thereof hee bee moued to send more fearefull and that eternall damnation in the end Fourthly and lastly heere is matter of comfort consolation to the children of God and all those that Vse 4 take the iudgements of God to heart and profite by them to repentance and seeke to God for as the Lord is grieued with those that profite not by the means dislikes all contemners and despisers of them so on the contrary hee loues and likes and fauours them that profite by the meanes that hee vseth to conuert them When Nehemie heard that Ierusalem was waste Nehem. 1.9 that the people were in heauinesse and the Church afflicted Hee sate downe and wept and fasted Hab. 3.16 and prayed vnto God for them And againe When I heard Ezech. 9. my belly trembled c. How did the Lord commaund his seruant clothed in white with a penne and inke at his side to set a marke vpon all those that mourned for their own sinnes and the sinnes of the people Well then aske this question of thy owne Soule Hast thou beene grieued at Gods anger and mourned for the sinnes and rebellion of the land Doest thou take Gods iudgements to heart Oh then comfort thy Soule for the Lord will loue thee and set his Marke vpon thee Blessed are they that mourne for they shall bee comforted They are blessed that can mourne and weepe for sinne and can take Gods iudgements to heart to bee affected with them but alas how few are the number of those that are humbled for their owne sinnes to feare Gods anger and profite by Gods iudgements vpon others Thus much of the complaint the persons follow O Ephraim what shall I doe vnto thee O Iudah how shall I intreat thee THe persons then of whom the Lord complaineth thus The persons of whom the Lord complaineth is Ephraim and Iudah namely the whole body of the Iewes and the people of both the kingdoms Israel and Iudah the greatest Tribe being put for al the rest So then the complaint is very generall euen of the common people and all the multitude of both the Kingdomes except a very few that did repent and beleeue the Word as in the three first verses of this Chapter Concerning the persons Ephraim and Iudah there is the common people and generall multitude of both Kingdoms Deu. 8.7 seeing they were those whom God chose to be his peculiar people euen because he had a loue vnto them to whom belonged the adoption glory and the couenant and to whom did belong the seruice of God the worshippe and oracles of God and vnto whom all the Prophets were sent which had many priuiledges aboue all other Nations of whom it is sayd thus Hee sheweth his Word vnto Iacob his statutes and iudgements vnto Israel Ps 147.19.20 Hee hath not dealt so with euery Nation c. Yet of this people euen of Iudah and Israel doth the Lord complaine here that they were rebellious and therefore must bee destroyed and cast off Doct. 4 Wee learne hence this Doctrine that no outward priuiledge or prerogatiue whatsoeuer No outward priuiledge wil free a man from punishment when reformation of heart and life is wanting Psa 132.4 will keepe backe Gods anger deliuer a man from destruction if they liue in sinne and bee not reformed in heart and life There was neuer Nation or people vnder
the Lord. Seeing then the Lord is not easily drawne to the Vse 1 execution of iudgement before hee hath offered many meanes of repentance and reconciliation Oh let vs apply this Doctrine to our selues Let vs looke backe vnto our former times Let vs take notice of Gods mercifull dealing with vs Hath not the Lord warned vs by many meanes and proued vnto vs that there is a necessity imposed vpon vs that wee must needes Returne vnto him I appeale vnto thy conscience whosoeuer thou art that readest this Haue wee not beene told plainely of our sins that liuing in that course wee doe at this present we cannot be saued hath hee not againe warned vs of his iudgements by his Ministers wee know wee know euery one in the secret of his owne bosome that the Lord hath spoken vnto vs warning vs of iudgement but when this means would not serue to bring vs home to himselfe by repentance nor to returne vnto God Now the Lord hath met vs with iudgement euen this vnseasonable weather that makes the creature to mourne vnto vs to teach vs to mourne besides how many particular afflictions chasticements hath the Lord layd vpon vs in our bodies goods and good names wife children cattell and the like do not they al summon vs to repentance and cry aloud in our deafe eares that the Lord is at hand with his udgements Oh let vs bee warned betimes to seeke vnto him by repentance lest the Lord vsing all these meanes vnto vs to bumble vs and wee remaine rebellions and hard hearted still bee take occasion euen therehence to lay the heauier iudgement vpon vs. Let vs then acknowledge the Lord to bee a iust God that giues vs such warning and when his iudgements shall lye heauy vpon vs let vs not accuse the Lord of any hard dealing but rather accuse the hardnesse of our owne hearts which would not bee warned by his Word and Iudgements Dan. 9. Daniel confesseth that because the people would not beleeue the Lords Prophets and faithfull seruants therefore they were iustly plagued for their sinnes Let vs do the like and take heed that wee doe not neglect the checks of our owne conscience reprouing vs of our sinful waies for the time commeth apace and wee know not how soone when this conscience of ours the which now doth checke vs shall iudge vs and this heart of ours the which now doth reproue vs shall torment vs and that because wee haue wilfully neglected the meanes of our owne saluation when the Lord hath offered the same vnto vs. Vse 2 Secondly seeing the Lord doth vse so many means to humble vs and to bring vs home to himselfe by repentance wee are taught hence that if any doe perish in his sinnes hee must not impute the fault vnto God but vnto himselfe for the Lord may iustly say vnto vs as somtimes to the people of Israel Esay 5.4 What could I haue done more to my Vineyard that I haue not done so what should I haue done more to the soule of this sinner that I haue not done my Word my Iudgements my mercies the motions of my Spirit all these haue I vsed to humble them So that in all our plagues and iudgements in all our woes and miseries whether in this world or in the world to come the whole blame must light vpon our selues whose hearts are so hard that they will not repent from this fearefull iudgement or hardnesse of heart the Lord keepe vs all for his Christs sake VERSE 6. For I desire mercy and not sacrifice and the knowledge of God more then burnt offerings THe Lord hauing threatned this rebellious people by his iudgements manifested his anger for their sinnes disobedience especially because they would not bee reformed of their euill courses and bee humbled by his word Now the Lord doth preuent an obiection which this people might or did make The preuention of an obiection and takes away all colouâ— of excuse For thus they might say why should the Lord bee thus angry with vs and thus to chide vs to cry out vpon vs to threaten vs by his Prophets Doe wee not serue God doe we not kill our beasts to offer them in sacrifice to God Do wee not thus and thus but wee can neuer please him hee will neuer be content with vs let vs doe what wee can though wee offer neuer so many sacrifices and burnt offerings yet the Lord is alwayes chiding and finding fault with vs. To all this the Lord seemes here to answere I passe not for these outward Ceremonies and outward worship vnlesse you ioyn true faith and obedience to God and true loue and charity vnto men Duties of piety to God ioined with the true knowledge of God and true reformation of our hearts and liues together with iust honest and vpright dealing with men Hence then first of all wee may obserue what account Doct. 1 the Lord makes of Sacrifices and Burnt offerings that is of all the outward seruice of God God esteemes not of our outward seruice when it is not performed in faith and obedience the outward actions and ceremonies belonging to the same seuered from the knowledge of God true repentance and hearty obedience with loue and iust dealing with men hee professeth here that hee cares not for them hee hath no delight in them they stinke in his eyes are abominable vnto him What haue I to do sayth the Lord with the multitude of your sacrifices Esay 1.11.12 I am full of your burnt offerings of Rams and the farre of fed beasts I desire not the bloud of Bullocks nor of Lambes nor of Goates When yee come to appeare before mee who required this at your hands to tread in my Courts Where wee may see that although Almighty God commanded these sacrifices for a time as aydes and helpes vnto this people for the exercise of their faith to leade them to Christ yet because they offered them vp without faith or repentance God detested them and they were abomination vnto him This is cleared by the same Prophet in another place Esay 66.3 Hee that killeth a Bullocke is as if hee slew a man hee that sacrificeth a sheepe as if hee cut off a Dogges necke Hee that offereth oblation as if hee offered Swines bloud hee that remembreth incense as if hee blessed an Idoll yea they haue chosen their owne wayes and their soule delighteth in their abominations This people heere thought themselues holy by offering of their sacrifices though they performed them neyther in faith nor repentance therefore the Lord sheweth them in this place that hee doth no lesse detest these Ceremonies then hee doth the Sacrifices of the Heathen who offered men dogs and swine to their Idols which things were expresly forbidden in the Law Ier. 7 9. This is taught by the Prophet Ieremy where he sayth Will you steale murder commit adultery sweare falsly burne incense vnto Baal and
abound with all maner of sinne and impiety And if it went so hard with those that were Virgins Mat. 25. and went with their lampes to meete the Bridegroome wanting the oyle of grace in their hearts then what will at last be the doome of all those that are not Virgins but Adulterers and Adulteresses euen those that haue committed spirituall fornication Iam. 4.4 with sinne and Sathan which yet neuer went out to meete the Bridegroome of their soules Certainely these mens iudgements doth not sleepe and when it ouertakes them woe vnto them Oh then seeing that hypocrites seeme to draw in the same yoake with the children of God in respect of the outward Ceremonies of Gods worship but want sincerity of heart life Let vs looke to our selues that those things may bee repayred in vs that is wanting in them that so the Lord may accept of vs and our sacrifices Againe in that the Lord sayth here I desire mercy Doct. 2 and not sacrifice condemning the outward sacrifices of his worship when they proceeded not of faith towards God and loue towards man Wee learne hence that lawfull things must bee done lawfully Lawfull things must bee done lawfully for the Lord looks not so much vpon the outward face of his worship as hee doth vpon the intent of the worshipper This appeares clearely in this people they seemed to bee humbled for sinne aswell as those beleeuing Iewes spoken of in the three first verses of this chapter they came into the Temple they made great shewes of humiliation for sinne yea they were very forward to bring in their Peace offerings vnto God thinking indeed that they had now done inough to satisfie Gods anger and to appease his wrath but because it was but as the Morning Dew neyther durable nor lasting nor sound and sincere the Lord doth reiect both it and them Gen. 4.5 This is further cleared by the example of Cain who offered sacrifice aswell as Abel but because hee performed not the same in a holy manner in faith repentance and true obedience the Lord esteemed not of it but the same sacrifice of Cain added vnto the number of Cains sins This may bee seene in that inditement which Christ brings against the old world Mat. 24.38 They did eate and drinke marry and gaue in marriage All which were lawfull in themselues yet because they were not done in faith and repentance they added vnto the measure of their sinnes for they minded onely their pleasures their heartes were onely set vppon carnall delightes they eate and dranke without feare without prayer and thanksgiuing Iude. 12. 1. Tim. 4.4.5 as if they were not beholden to the Lord for the same besides they abused the good creatures of the Lord to surfetting drunkennesse these and the like corruptions in vs do turne eating drinking into sinne And the like may bee sayd concerning Marriage Heb. 13. it is in it selfe a holy ordinance of God vnto those that are holy and vse the same holily but for the sons of God to ioyne themselues to the daughters of men for beauties sake riches honour Gen. 6.2 or any such carnal respects Luk 17.28 when the same is not found in the way of vertue this becomes an horrible sinne vnto vs. And the like is alleadged by our Sauiour against the Sodomites They bought they sold they builded things lawfull in themselues but when they bought and sold with couetous desires and oppressing their brethren and builded not for necessity sake but to shew their pride and vanity These made the same become sins vnto them These and the like examples whereof the Scriptures are full all serue to confirm the euerlasting truth of this point of Doctrine vnto vs that lawfull things must be done by vs lawfully otherwise the same become sinnes vnto vs. Now let vs come to the vses This serues for the exceeding terror of all wicked Vse 1 and vngodly sinners If these people in this place sinned so highly euen in offering of sacrifices which were duties required at their hands when they proceeded not in faith and repentance not done in an holy maner then how shall they bee able to stand hefore God in the day of his searching account that haue heaped sinne vpon sinne and one iniquity vpon another that haue not onely done good things in an euill manner but euill things in a worse manner Againe how many bee there that content themselues with an outward ciuill life that come to Church heare the Word and receyue the Sacrament thinking that all this while they haue done God good seruice neuer looking into the manner of doing them nor neuer disquiet themselues for their hidden corruptions alas what of all this when faith and loue is wanting Faith towards God and loue and mercy towardes our brethren when these thinges are wanting in vs Vse 2 This serues in the second place to teach vs aboue all things to take heed vnto the manner of our actions that wee content not ourselues with the outward matter of Gods worship and seruice but especially to looke into our heartes that wee come vnto them in true faith sound repentance and holy obedience for this is that that will cause the Lord to approue of all wee doe in his seruice as the Mite of the poore Widdow was accounted a maruellous great gift with our Sauiour and why not in it selfe for what is a brazen token in Gods account but because the same proceeded in faith the Lord doth therefore account most highly of the same the like may bee sayde of a cuppe of cold water that shall bee giuen to a Disciple of Christ which Christ doth promise shall not goe vnrewarded The manner not the matter of Gods seruice is that which hee especiallie lookes after I will haue mercy and not sacrifice THe Lord doth not heere complaine of them for Doct. 3 that they offered no sacrifice vnto him no for herein they were as forward as any Property of an hypocrite to content himselfe with the outward parts of Gods worship but for want of faith towardes him and loue towardes their brethren Hence wee may see a liuely picture of an hypocrite and a counterfeit Christian namely such a one that contents himselfe with the outward parts of Gods worship as this people did who thought themselues religious inough forward inough so lōg as they offred their sacrifices brought their beasts to the altar praied in the temple kept their holy daies times of prayers as our Papists doe at this day and performed the outward ceremonies of the Law but as for the knowledge of God as for faith repentance obedience reformation of their liues and iust and vpright dealing with men they made no bones of it Esay 1.12.13 had no regard of those things and yet thought all was well When yee come to appeare before mee sayth the Lord Who hath required this at your hands Bring no more oblations in
Couenant with our God when wee were baptized the Lord then receiued vs into the bosome of his Church vpon this condition that wee would become his people and walke in his wayes hee gaue vs his couenant a gracious couenant full of many gracious and heauenly promises of pardon of sinne of life eternall This Couenant hee sealed and confirmed by the heart bloud of his owne Sonne that he would bee our gracious God and louing Father that hee would pardon all our sinnes receiue vs to fauour and bestow eternall life and saluation vpon vs. Wee on the other side haue couenanted with our God that wee would bee his people and become his obedient seruants that wee would renounce the Deuill and all his works the stinking pleasures of the flesh and that wee would not suffer our selues to bee ruled by them but would manfully fight vnder the banner of our Lord Iesus Christ against the Deuill the world and the flesh Now if wee examine ourselues how wee haue kept this Couenant wee shall find that the Lord may iustly say vnto vs as hee did here vnto this people Yee haue broken my Couenant yea we haue denied our obedience to Christ Iesus and his Word and wee haue serued sinne and Sathan and the world Gods deadly enemies and we haue liued in pleasures in vanity in couetousnesse and in many other sinnes against our promise to God Oh then in the feare of God let vs take knowledge of this that wee are vile and miserable couenant breakers wee haue fayled in our promise to God and haue not walked in his wayes as wee haue made a solemne Couenant with him And now let it make vs ashamed that wee should deale thus vilely and decitfully with our most gracious God If it bee a matter of shame to breake couenant with an honest man and wee bee grieued for the same how much more should this grieue vs and make vs ashamed that wee haue dealt thus faithlesly with our gracious God And thirdlie as wee must bee grieued that wee Vse 3 haue thus fayled and broken our Couenant with God heretofore so now wee must bee more carefull to keepe our Couenant with him in time to come manfully to fight vnder his banner against sinne Sathan and the world his vtter enemies and yeeld him obedience in heart and life to deny all obedience to the Deuill and our owne lusts and say with the Prophet Dauid Psal 119 10â— I haue sworne and am stedfastly purposed to keepe thy righteous iudgements Oh let vs take a solemn oath of our selues and purpose both in heart life to keepe his righteous iudgements neuer to sinne against our God as wee haue done but in all things to do his will and to walke in his wayes And there is good reason to perswade vs hereunto for if wee shall keepe our Couenant made to God in our Baptisme then the Lord will take vs for his people and will bee our gracious God and louing Father then hee will performe all those gratious promises of pardon of sinne Deu. 28. and life eternall and euery other gracious promise that hee hath layde down in his Word for our good and the further increase of our happinesse it shall then goe well with vs in life in death and after death But if wee refuse to heare his voyce and will not regard our vow and couenant made to him in Baptisme then hee will withdraw his mercy and gratious protection from vs he is no longer tyed vnto vs to doe vs good then wee shall keepe his Couenant and then what shall become of vs if the Lord once forsake vs if hee leaue vs alas wee shal then lye open to all misery both of soule and body if God bee angry with vs who can do vs good Fourthly and lastly this may serue to reprooue Vse 4 those men that vpon some particular occasions as in time of warre sicknesse necessity trouble or any other danger haue beene ready to enter into couenant with God so that God would free them and deliuer them they will become new men if they haue fallen into whoredome or fornication they vow they will bridle their lusts and they will neuer delight in the Harlots company any more If they haue fallen into drunkennesse they will vow and enter couenant with God Luk. 14.8 that they will abstaine from the hatefull house of that sinne and all other prouocations to the same The Oppressor is ready to promise more mercy to the poore and so of all other sinnes Dan. 4.24 the sinner is ready to enter Couenant with God when his conscience is vpon the racke that hee will leaue his sinne and that for the time to come they will walke with God in better obedience so that God would but deliuer them set them on foot againe When a man hath most vainly and sinfully spent his time in drunkennesse riotousnesse idlenesse wantonnesse enuy hatred contempt of Gods Word c. If God strike such men with sicknesse as I haue known many that they haue feared death for vnto such is the remembrance of death a terror Oh how then doe they tremble and quake Note then send for Moses and Aaron in haste send for the Minister who before this time of all men they esteemed the most vile and then good people pray for me Oh I haue beene a great and grieuous sinner I haue offended God many wayes I haue been a most beastly drunkard a most vncleane liuer I haue dishonoured God many wayes by my vsury oppressing of the poore vniust and vnconscionable dealing with men by fraud and deceit I haue made no conscience at all how I haue spent the Sabbath but haue been at bowles and Tables or drinking in vaine company when I should haue beene present in the Congregation of Gods people Oh if God vvill but now forgiue mee this sinne onely I will neuer offend in the like againe I will become a new man for no mans pleasure will I be brought to dishonour God any more by these sinnes These and the like are the clamours and the crying out of many men when God doth touch them by sicknesse or some other calamity and then are they very forward to enter into Couenant with God euer to bee thankfull and obedient vnto him and then to begin their repentance and amendment of life But O alas is not this the best day that God hath of them and the best seruice that euer they performe vnto him It is it is for when God doth free them and set them at liberty 2. Pet. 2.1.2 they Turue with the Dogge to the vomite and with the Sowe to the mire Well God will neuer put vp this great ingratitude at their hands but being found to bee Couenant breakers with their God all those iudgements which Almighty God hath threatned against such sinners shall most surely come vpon them Deu. 28. and ouertake them Like Men. HEre is layde downe the manner
counterfeit repentance of Hypocrites from the fourth verse to the end of the Chapter which was neither sound nor sincere nor yet durable and lasting whereof wee must take heed and labour to auoyde all hypocrisie in the seruice of God who as hee is a spirite so he loues truth in the inward affections And will bee serued in spirit and truth Psal 51.6 The three first verses containe a most holy and christian perswasion of the beleeuing Iewes Text diuided to turne vnto the Lord from all their sinnes especially from that vile and horrible sinne of Idolatry And in the same we are to consider three things First the motion and godly perswasion which the children of God make one to another Come let vs returne c. Secondly the reasons and arguments which they vse to enforce their godly exhortation to perswade each other to turne vnto the Lord and they bee two especially The first drawn from the iustice of God in these two words Hee hath spoyled hee hath wounded The other drawne from the mercy of God in these words Hee will heale vs hee will bind vs vp And because this argument taken from the mercy of God is a reason of all reasons and such an argument as Paul makes choyse of aboue all others saying I beseech you brethren by the mercies of God that yee giue vp your bodies Rom. 12.5 c. As if he should say If the manifold mercies of God both for soule and body if the bloudshed of Iesus Christ will not moue a man to turne vnto God he is in a wofull case I say because this argument is of speciall force to moue hard-hearted sinners to turne vnto God The people of God in this place vrge it further and amplifie this argument by two other circumstances First The shortnes of the time After two dayes hee will reuiue vs and the third day hee will rayse vs vp If wee draw neere vnto him by true and vnfained repentance The other circumstance is taken from the greatnesse of Gods mercy Hee will reuiue vs Hee will rayse vs vp answerable to the two former words He hath spoyled vs he hath wounded vs So here the mercy of God exceedes his iustice for it is not sayde that hee had kilde vs or cast vs away but onely spoyled vs and wounded vs with a blow or stripe or twaine But his mercy is aboue all his workes for though he had vtterly killed vs yet he will reuiue vs Nay hee will rayse vs vp though wee had layne not foure dayes but foure hundred dayes in the graue of sinne yet his mercifull right hand can and will rayse vs vp againe The third speciall thing in these verses is the fruits of repentance and of true conuersion If we doe truly repent and draw neere vnto God by Conuersion The first fruit of our Repentance is this That as wee draw neere vnto God by true and vnfained Repentance so he will draw neere vnto vs and Wee shall liue in his sight that is in his fauour and in the light of his countenance Nay wee that are truely conuerted shall liue and behaue our selues as euer in Gods presence and before his blessed face The second fruit of our true Conuersion and sincere Repentance is Ioh. 17.3 That wee shall haue knowledge The Lord will in mercy poure into our hearts the true sauing knowledge of himselfe euen the knowledge of the whole Trinity Father Sonne and holy Ghost Nay wee shall not onely haue this heauenly knowledge poured into our hearts by the Spirite of Iesus Christ but as a man in a dropsie the more hee drinkes the more he thirsts and desires drinke so Wee shall indeuour our selues to know the Lord That is wee shall hunger and thirst after this heauenly knowledge as the food of our soules and neuer to be glutted with it but labour to abound more and more in it The third fruit of our Conuersion is in the third verse That as wee doe by true and vnfained repentance draw neare vnto our God So will he be most ready to helpe and to comfort vs. The Lords comming foorth is prepared as the morning True it is that the sense and feeling of Gods mercy is oftentimes extinguished in the hearts of his children as the comfortable light and beames of the Sunne vnder a thicke cloud or when it is gone vnder the earth So as oftentimes wee thinke that God forgets vs and hides himselfe from vs But his comming to helpe vs is Prepared and therefore most certaine and he shall come as the Morning most comfortably vnto vs. Euen as the bright beames and cleare countenance and face of the Sunne after a windy tempestuous stormy and boysterous night is very comfortable So the bright beames of Gods mercies breaking foorth and shining vpon our hearts after a darke and cloudy night of affliction it is most comfortable to glad and reioyce the distressed Soule of a poore sinner Nay in the second similitude hee shewes that the comming of the Lord shall bee not onely ioyfull and very comfortable but most effectuall to a wounded Soule that lyes languishing vnder the heate of Gods wrath that as helpe long looked for and in time of greatest danger is of al other most welcome so when the Lord shall come with helpe and deliuerance after great danger and long expected this is most set by and most esteemed And therefore the Prophet sayeth The Lord will come as the raine euen as the latter raine vnto the earth Now as moderate raine is welcome at all times so especially in the heate of summer after a great and a long drought when the earth is scorched with the heate of the Sunne and begins to capper and gape for want of moisture so then a gracious raine a sweet shower is most welcome then it doth most good not onely to cherish the thirstie and scorched earth but also to ripen the fruites of the field and to bring them to perfection Euen so when a poore Soule doth pant and breath vnder the burthen of his sinnes and is scorched with the burning heate of affliction then if the Lord in mercie send a gracious storme and comfortable raine into our thirsty soules and send a heauenly shower of his blessed mercy Nay if he distill but one little droppe of his mercy in the burning heate of affliction this is most welcome this is most comfortable to asswage and to comfort the heate of a sinner scorched and tormented for feare of the burning anger and wrath of God against sinne Thus much briefly for the vnfoulding of the words and the meaning of them in generall IN the former Chapter the Lord told them Coher that hee would bring great and grieuous Iudgements vpon them vntill such time as they would turne and seeke him confessing their sinnes and amending their euill liues And in the last verse of the former Chapter the Lord saith In their afflictions they will seeke me diligently Shewing
that there is nothing better to turne the pride of mans heart then afflictions So Manasses a wicked Idolatrous King 2. Cro. 33.12 yet in his afflictions hee sought the Lord and prayed vnto the Lord his God whom he dishonored before Psal 1 19. Lam. 3 27. Luk. 9.23 And Dauid confesseth that it was very good for him that he was afflicted for before he was carelesse of the seruice of God Yea the Prophet Ieremy saith that a man can neuer begin too soone to suffer the crosse It is good that a man beare the yoake of afflictions from his youth And our Sauiour himselfe saith That we must take vp the crosse dayly and in very deed nothing is better for young or old man or woman then affliction if God sanctifie the same vnto vs and giue vs the true vse of them they will make a man search his heart and call his former life to accompt they will humble vs and make vs see our weaknesse they will compell vs to run to God by most earnest and harty prayer to deny our selues to put our whole trust confidence and affiance in the mercy of God in Iesus Christ Now the Lord had no sooner spoke the word that in their afflictions they would seek him but heere we see it is effected Come say they let vs returne vnto the Lord c. Doct. 1 Afflictiōs are of excellent vse to turne vs to God So that the first point of Doctrine we obserue from the text is this That afflictions are of excellent vse to turne vs to God the Church of God in generall and the seruants of God in particular when they cannot profitably vse prosperity and beare themselues thankefully in the dayes of peace doe learne in aduersity to turne vnto God and are therby brought home againe and this comes to passe not by meanes of the crosse for in it selfe it is a curse but in that the Lord doth sanctifie the same vnto his it comes to passe that the state of affliction is a safer estate Iudg. 14.14 Rom 5.3 2 Cor. 4.13 Heb. 12.11 then the estate of prosperity It is true that as the Philistims could not vnderstand Sampsons riddle how sweete came out of sower meat out of the eater so cannot worldlings vnderstād that tribulatiō bringeth out patience that our light momentany afflictions cause vnto vs a far more excellent and eternall waight of glory But the Children of God they find it true by experience that albeit no visitation bee sweete for the present yet afterwards it brings the quiet fruit of righteousnesse vnto them who are thereby exercised Esay 26.16 Psal 107. Luke 15.18 and that there is more solide ioy in suffering rebuke with Christ then in all the pleasures of sinne which are but for a season Gen. 21.16 This the Prophet setteth downe in the song of the faithfull Lord in trouble haue they visited thee they powred out a prayer when thy chastising was vpon them yea the people of God the Israelits in the time of their afflictions were humbled and sought the Lord Ionas 1.5 Lam. 3.27 Psal 119.71 Io. 15.2 who in time of prosperity forgat him and the mighty workes that he had done for them They wandred in the desart and found no Citty to dwell in Then they cried vnto the Lord in their trouble and he deliuered them out of their distresse The Prodigall sonne neuer intended to returne home againe to his Father vntill a famine had met with him and he was pinched with want then he resolued with himselfe to acknowledge his fault to entreat for pardon Hagar was proud in the house of Abraham and despised her Mistresse but in the wildernesse humbled by want Ionas sleepeth in the ship but in the belly of the Whale watcheth and prayeth It is good therefore saith Ieremy for a man to beare the yoake in his youth and Dauid acknowledgeth it was good for him that he was afflicted yea our Sauiour saith Euery branch that beares fruit my heauenly father purgeth it that it may bring forth more fruit All these testimonies and examples of the seruants of God as euident and direct consents of the Scripture do teach vs that afflictions are of speciall and singular vse to turne vs to God Amos 3.6 And this comes to passe by reason they are the workes of Gods hand there is no euill in the Citty which the Lord hath not done He hath his Quiuer full of arrowes to strike vs and to punish vs the Sword Famine Plague Pestilence yea he hath all Creatures at a beck at a cal to humble the rebellious hart of man to this end we may pray to the Lord that so he do still remember the promise made to the Sonnes of Dauid I will visite them with rods if they sinne against mee 2. Sa. 7.14.15 but my mercy will I neuer take from them that rather then that wee should bee frozen in the dreggs of our owne naturall corruptions and spend our daies in a carelesse security without the feare of his holy name that God would chang our estates and awaken vs with the touch of his owne hand purge vs with fier and chasten vs with his rods Vse 1 First seing that chastisements and afflictions are of such excellent vse to turne vs to God and that the Lord doth vse the same to bring vs home to himselfe heere wee may clearely behold the mighty power of God that can by so many waies and meanes turne the hearts of men humble them and bring them home vnto himselfe Indeed the preaching of the word is the ordinary meanes whereby God doth breake in sunder the stony heart of man Esay 5.4 Iob 33.16 Rom. 11.13 but when that will not serue but that his patience long suffering is abused and his word contemned the Lord hath sundry iudgments in store which being sent from God are powerfull to turne our hearts and to make a way for Repentance Oh the deepenesse of the riches both of the wisedome and knowledge of God! how vnsearchable are his iudgements and his wayes past finding out Let vs then here acknowledge the greatnesse both of the mercy and power of God in working out the saluation of mankind so wonderfully and that by so many meanes bringing light out of darkenesse and good out of euill Seeing that afflictions are of such excellent vse to Vse 2 turne vs to God when the Lord doth sanctifie the same to that end vnto vs Here we see the cause why the godly runne not into all euill as the Horse rusheth into the battell euen as the children of this world do into the same excesse of ryot Surely the reason is not because there is ought in them by Nature more then in other men No no wee were all warmed in vncleane bloud and the best wee haue drawne from our mothers breasts hath beene rebellion but God calleth them backe by his hand his afflictions are
the performance of any spirituall duty Ibo 42.6 This should make vs to Abhor our selues in dust and ashes Oh in the matters of the world we are quicke of conceit If a man should tell vs how we should get some profite or enioy some pleasure or come to preferment These things are wee ready to conceiue of They shall not need to alledge any reasons to perswade vs to seeke after them nor arguments to moue vs. But how eagerly doe we hunt after these temporall things and that with great delight but when we shall be taught out of the Word of God how we may attain that true treasure that the rust and moath cannot corrupt and which shall neuer be taken from vs euen the Kingdome of heauen and the euerlasting saluation of our owne soules how carelesly doe we listen after it Nay the Ministers of Gods word had need to vse reason vpon reason and all to little to perswade vs to seeke after them Oh that wee should be so carelesse when we are exhorted to Returne vnto the Lord for the pardon of our sins that wee should thus sleepe still in sinne and blesse our selues in our euill and vngodly wayes Nay that which is worst of all how many bee there that when they are exhorted to any holy duty that are so farre from yeelding vnto them that they obiect against them fleshly reasons as it were laying stumbling blockes in their owne wayes to keepe them from God! We see this cleare in many who being exhorted vnto a new course of life and told of the necessity of labouring to get knowledge and hearing the Word of God They can obiect for themselues I shall then lose my time neglect my busines hinder my estate make my selfe a laughing stock vnto the world These are like those Guests in the Gospell Mat. 22.5.6 Mat. 13.22 who being bid to the banquet made excuses and would not come but made light of it Yea our Sauiour teacheth that when the Word of God is preached vnto vs the cares of this world the deceitfulnes of riches and the lusts of or her things choke the Word and it is made vnfruitfull Oh let vs beware that wee be not led aside by the subtilty of Sathan and these corrupt imaginations of our owne hearts but when the Word of God reproueth any sin in vs though the same seem neuer so sweet vnto the flesh Oh stride ouer all the rockes of offence that stand before vs to make vs fall that so we may hearken vnto the voyce of God and that God may delight in vs and take pleasure in our obedience proceeding from the heart Vse 2 Secondly as this shewes the backwardnes and vntowardnes that is in mans nature to the performance of any holy duty that we stand in need of so many reasons and arguments to perswade vs So it shewes vs also what course the Minister of Gods Word must take in preaching the Word That is not onely simply to propound and shew men their duties but hee must exhort them call vpon them nay he must study how hee may speake and vse all perswasions reasons and arguments to draw men to obedience to Turne vnto the Lord Ioh. 15. Mat. 13. Ioh. 10.1 Mat. 3.10 Luke 8.4 they must exhort they must intreat they must perswade and vse reason vpon reason and argument vpon argument and all will bee too little to draw men to seeke vnto God and to obey his blessed Word This hath beene the course which the Prophets from time to time haue obserued in their Sermons vnto the people that haue stooped downe to the capacity and vnderstanding euen of the simplest raising diuers Similes and Comparisons to illustrate the doctrines vnto the people to presse the same with diuers reasons and arguments to the end that all men might be left without excuse that as the Apostle sayth 2. Cor. 4.3 If the Gospell be hid it is hid vnto them that be lost He hath spoyled vs he hath wounded vs. Now we are to come to the words themselues And it is all one as if they should haue said Behold wee are grieuously spoiled we see how the Lord hath been offended and angry with vs for our sins how he hath for our rebellions thus spoyled vs of our liberty spoiled vs of our Country of our goods possessions yea and spoyled vs of his mercy and fauour hee was wont to shew vnto vs Nay he hath wounded vs and that grieuously he hath laden vs with the grieuous burden of afflictions Wee see it is the correcting hand of God for our sinnes and therefore let vs Returne vnto him by true repentance that he may heale vs helpe vs. Seeing then that they vse the remembrance of Gods Doct. 2 anger and of his iudgements vpon them as a meanes to draw them to God Gods iudgements must moue men to repentance and to bring them to repentance Wee may hence learne what is the end of all Gods iudgements eyther generall vpon a whole land or priuate vpon any particular man or woman What hath the Lord any delight to punish and to plague men and women with his heauy iudgements no verily the Lord doth not punish vs willingly Lam. 3.33 he takes no delight to afflict the children of men God sent his Prophet to cry in the streets of Nineueh Yet forty daies Ionas 3. and Nineueh shall be destroyed They made the true vse of Gods iudgements threatned against them when they fasted and prayed did put on sackcloth from the greatest of them to the least of them and did turn from their euill wayes and from the wickednes that was in their hands 1. Reg. 21.27 When Ahab had heard the iudgements of God threatned against him and his house Psal 78. Psal 107. He rent his clothes and put on sackcloth vpon him and fasted and lay in sackcloth and went softly So did the rebellious Israelites from time to time when the iudgements of God were vpon them they sought the Lord. This appeares likewise by the example of the progigal son when iudgement followed him at the heels had ouertaken him as it is the wages of al sin he then came to himselfe resolued of a return home to his father Whensoeuer therefore God shal lay his rod vpon our backes eyther in our owne persons in our goods or in our good names or in our wiues and children or any other that are deare vnto vs it is for this end that feeling the smart we may humble our selues vnder his hand And withall let vs know that whensoeuer our stubbornnes and disobedience shall driue the Lord to take this course with vs it is neuer without his great griefe as that place of the Prophet Hosea is worth our best consideration Hosea 11.8 where the Lord sayeth How shall I giue thee vp O Ephraim how shall I deliuer thee O Israel how shall I make thee as Admah how shall I
thou haddest faith it would apply Iesus Christ vnto thy owne soule in particular though not at all times with the like assurance this Paul begged for the Colossians That they might bee filled with all wisedome and spirituall vnderstanding that they might bee able to comprehend what is the breadth and length and depth and height Col. 1.9 Eph. 5.18 and to know the loue of Christ So that wee see that the true knowledge of God and of Christ it is such a iewell that God will not trust all men with but onely the Elect. Now let vs see what vses this Doctrine may affoord vs for our further instruction Vse 1 This may serue in the first place to reproue those that rest vpon a confused and superstitious knowledge of God such knowledge as may bee had by the light of nature or such as may bee gathered by the sight of creatures but will some say are there any such amongst Christians vndoubtedly there be who hauing liued in the bosome of the Church and in the cleare light of the Gospell ten twenty yea thirty or more yeares together and yet to their shame be it spoken haue no more true sauing knowledge of God then the very heathen that neuer heard of Christ so that Heb. 5.12 whereas in regard of their continuance in the Church and the meanes that haue beene offered vnto them They might haue beene teachers of others yet haue they need to bee taught the beginning of faith and are such as haue need of milke and not of strong meat who can consider without griefe of heart in what state the greatest number of our people stand at this day how many haue wee amongst vs I will not say as God said of the Infants of Nineueh that know not their right hand from their left but men growne and of riper yeares which in regard of their time might haue beene teachers of other yet themselues are ignorant in the maine principles of Religion these are like to the Potters clay ready to take any form What false religion and idolatrous worship if it were authorized would they not subscribe vnto a lamentable case that wee should be still as babes and children ready to bee drawne away with euery blast of vaine Doctrine not being able to decerne the darkenesse of error from the light of truth seeing as our Apostle saith 2. Cor. 4.3.4 2. Thes 2.11.12 If our Gospell bee hid it is hid to them which perish in whom the God of this world hath blinded their minds Thus doth God send them strong delusions that they should beleeue lyes That all they might bee damned which beleeue not the truth but had pleasure in vnrighteousnes Io. 5.39 Let vs then seeke for knowledge as for treasures and let vs Search the Scriptures that in them wee may haue eternall life Let vs haue the word of God dwell plentifully in vs which is able to make vs wise to saluation Let vs vse all good meanes to beget knowledge in vs euen this sanctified knowledge which will bring a man to eternall life Let vs often call our own wayes to an account and labour to bee humbled for our sins beg hard for mercy and pardon of them at Gods hands then vse all good meanes as hearing the Word reading praying c. For if by these things we make not way to our knowledge whereupon it may be built as vpon a sure foundation Alas our knowledge it will be but vaine idle swimming in the braine and farre from leading a man to the Kingdome of grace or of glory Oh then thinke of this betimes whilest the day of grace lasteth Oh man thou art laboured with from Sabbath to Sabbath that thy heart may be seasoned with the knowledge of saluation and that now thou mayest bee prepared for Christ if now therefore thou reiect this kindnesse of his it shall at last bee iust with God to turne this thy great ingratitude as dung into thy face and because thou hast hated knowledge Mat. 1.23 Pro. 7.22 therefore the Lord may iustly say Depart from mee yee cursed I know you not And that wee may bee able to try our selues whether we haue this knowledge in our hearts which puts vs into the reall possession of eternall life it hath certaine notes and properties whereby it may bee decerned The properties of this sauing knowledge 1. Io. 3.3 Act. 15.9 The first effect and property of this sauing knowledge is this that being put into the heart of a Christian it will purge a mans soule mind will and affection Euery one that hath this hope speaking of this knowledge of God hee will purge himselfe as hee is pure And againe Faith purifieth the heart so then hereby thou mayest trie and proue thy knowledge whether it bee this sauing knowledge of God 1 It purgeth the heart or not if thou finde that it purifies thy heart purgeth thy mind will and affection from sinne this is an infallible marke and token that it is this blessed and sanctified knowledge that is begunne in thee whereas on the contrary part carnall knowledge puffes vp the mind but this knowledge expels pride and casts a man downe for his sins and therefore if thou finde thy heart filthy and thy will rebellious thy knowledge then is but fleshly and carnall and it is not this sauing knowledge that is within thee Secondly this knowledge is not a dead knowledge but it is a liuing knowledge 2 It will quicken those that haue it it is a quickning knowledge and therefore called Eternall life because it is liuing and will quicken those that haue it in their breasts it will not suffer a man to lye dead in sin and rotting in sin but it will rayse him vp and quicken him in all holy duties to doe the Will of God The third property of this Knowludge is 3 It is euer working to destroy sinne it is not an idle knowledge onely swimming in the braine but it is an operatiue and working knowledge it will worke in them that haue it the mortification of sinne and it will abolish naturall corruption by little and little it will be powerful to worke many graces in them which haue it as Faith Repentance Mortification and newnesse of life loue of God zeale of his glory sincere obedience to his Will in all things The fourth property of this sauing knowledge is this 4 It is permanent it lasts for euer that being put into the mind of any Christian man or woman it is durable and permanent and therefore our Sauiour cals it Eternall Life because this Knowledge lasteth not for a day or two or for a yeare or two but being begunne in this life it lasteth for euer Wee know in part onely in this life but our knowledge shall bee perfect in the life to come Now seeing what this Knowledge is and what properties Vse 2 and effects it hath namely that this Knowledge is such a blessed gift
them in that hee shewed himselfe so mercifull God doth not proceede in iudgement before hee hath offered all means of mercy as first to vse all the meanes hee could to conuert them and humble them before hee punished and destroyed them If the Lord had but shewed one meanes as the Word preached it was his great mercy for hee might iustly take all aduantage at our hands to cut vs off in the height of our sins damne vs presently for the same but in that he vseth so many meanes so long a time it shewes his wonderfull mercy to these people in that he sayth Oh what shall I do how shall I entreat It shewes the Lord had vsed all the meanes hee could his word his mercies his iudgements threatnings punishments and yet all would not humble them So that hence we may obserue the wonderful mercy of God towards his people in that hee vseth so many meanes to humble them for their sins ere hee cut them off The truth of this Doctrine is confirmed by diuers places of Scripture Ier. 7.13 as that of the Prophet Ieremy I rose vp earely and spake vnto you but when I spake yee would not heare mee neyther when I called would yee answere And that of the Prophet Esay Esay 68.2 I haue stretched out my hand all the day long vnto a rebellious people Ioel. 2.13 This is further confirmed vnto vs by the Prophet Ioel when hee sayth Rent your hearts and not your garments and turne vnto the Lord your God for hee is gracious mercifull slow to anger and of great kindnesse Ezech. 33.11 and repenteth him of the euill And so much doth God himselfe teach vs of himselfe when he sayth As I liue sayth the Lord God I desire not the death of the wicked but that the wicked turne from his way and liue 2. Sam. 12.1 When the Prophet Dauid had committed very haynous and horrible sinnes how graciously did the Lord send vnto him his Prophet Nathan to awake him out of his sinne and to call him home by repentance And againe afterwards 2. Sam. 24.10 when in the pride of his heart hee had numbred his people hee sent the Prophet Gad vnto him to humble him for the same Yea the Lord is so rich in mercy that hee offereth the same vnto the wicked themselues though they in their prophanesse neglect and contemne the same When Cains heart beganne to boyle in malice against his brother Abel Gen. 4.6.7 the Lord sayd inough to him if hee had had grace to haue kept him from that horrible sinne of murder Why art thou wroth sayth Almighty God to Cain and why is thy countenance cast downe If thou doest well shalt thou not bee rewarded c. And after that Cain had slaine his brother the Lord left him not Gen. 6.3 but laboured to bring him to remorse when hee asked him Cain where is thy brother Abel And againe The voyce of thy brothers bloud cryeth from the earth And when God was purposed to destroy the olde World 2. Pet. 2.1 Gen. 19. 2. Reg. 21.28 what meanes did hee vse first to reclaime them hee gaue them a hundred and twenty yeares to repent in and all this while sent vnto them Noah that Preacher of righteousnesse to warne them of that iudgement to come yet they repented not So dealt hee with the filthy Sodomites by placing iust Lot amongst them to labour their conuersion Mat. 27.19 and was so farre preuailed with by Abraham that if ten righteous soules had beene found in those Cities God had spared them for their sakes The like may bee sayde of Ahab and of Pilate yea the Lord offered his mercy vnto Iudas when as before any thing was effected Christ put him in mind of his bloudy thoughts against him making it manifest that hee was the man that should betray him Thus haue wee seene cleared the truth of this Doctrine that God is a God of mercy that hee will not easily proceede in iudgement before hee hath offered all meanes of mercy What shall I doe vnto thee how shall I intreat thee The meanes by the which the Lord doth humble men Now the meanes by the which the Lord doth humble men are diuers First and principally the Ministery of his Word Thus dealt the Lord with his seruant Dauid as wee heard before sending his Prophets vnto him to bring him to the sight of his sinne 1 The Ministery of the Word and to this end hath the Lord commaunded his Prophets and Ministers to cry aloud Esa 58.1 Pro. 8.1.2.3 9.1.2.3 and to lift vp their voyces like Trumpets to preach the Doctrine of repentance and to shew the people their sins And Salomon in diuers places of his booke of Prouerbs bringeth in Christ Iesus the wisedome of God sometimes crying aloud in his owne person and sometimes by his Ministers to summon men to repentance Thus dealt hee with the Nineuites sending vnto them his Prophet Ionas to preach repentance vnto them that there rested but forty dayes Ion. 3.4 and then without repentance Nineueh should lye in the dust And hence is it that the Apostle Paul calleth the Ministery of the Word The power of God to saluation to euery one that beleeueth And in another place hee sayth Rom. 1.16 that howsoeuer the seeming Wisemen of the World do account of Preaching but as foolishnes yet it hath pleased God By that foolishnesse of preaching 1. Cor. 1.21 to saue them that beleeue And this Word of God is called the Lords Hammer Ier. 23.29 whereby he knockes at the dore of our hard hearts and this is the most principall the most powerfull and effectuall meanes being Gods ordinance to conuert sinners and to bring them to repentance Secondly his manifold mercies and blessings the which hee Renueth towards vs euery morning 2 His Blessings and by this meanes doth the Lord seeke to wooe and winne our hearts to him hee giues vs life and health meate Lam. 3.23 drinke apparrell lodging hee keepes vs from many dangers and poures downe thousand blessings vpon vs and euery one of these giue a knocke at our hearts and cry aloud in our eares that the Lord by them doth labour to draw and winne vs vnto him this was that that made Dauids sinne exceeding sinnefull namely That God had annointed him King ouer Israel 2. Sam. 12.7.8 and had deliuered him out of the hands of Saul and had giuen him his Lords house and his Lords wiues into his bosom c. And would if that had been too little haue giuen him much more and therefore his vnthankefulnesse must needs bee the greater to sinne against so gracious and mercifull a God Thirdly by his corrections and chasticements which God doth lay vpon vs His iudgements by these doth the Lord ring many a warning peale in our eares sometimes by long and tedious sicknes diseases crosses losses
Gods Word Hard heart the greatest iudgement that can bee layde vpon man nor profite by the meanes of saluation Oh it is the heauiest iudgement that God can lay vpon man in this life and it is a sure and certain fore-runner of eternall condemnation in the end for when the Word of God doth light vpon a hard heart oh it wounds it and kils it and giues many a mortall and deadly wound though the wretched soule of the sinner see it not or feele it not The Scriptures affoord vs diuers examples and all to confirme the truth of this point vnto vs. Gen. 4.5.6 This is clearely to be seene in the example of Cain how did the Lord deale with Cain both before hee had murdered his brother and afterward and all to haue kept him if it had been possible from that most horrible sinne of his Before how did God deale with him Cain why is the countenance of thy face changed If thou doest well shalt thou not be rewarded If thou doest euill sin lyeth at thy dore Had not this beene inough if Cain had had but the least sparke of grace to haue kept him and stayed him from committing that horrible sinne but when this preuailed not but Cain would needs shed the innocent bloud of righteous Abel How did the Lord deale with Cain afterwards Cain where is thy brother Abel but what now did Cains heart relent did hee confesse his sinne with Dauid and say I haue sinned Did hee resolue into teares of repentance with Peter No no but rather despised God to his face saying Am I my Brothers Keeper Oh fearefull and horrible speech What was his conscience so seared that neyther the shame of the world the innocent bloud of his slaine brother nor the glorious presence of the Lord could any whit astonish him Behold here an example indeed of a heart that is hardned and let the remembrance of the same euer possesse our soules to make vs watchfull ouer our owne hearts how we euer contemn the means of grace when the same is offered vnto vs. This is to be clearely seen in Pharaoh vnto whom the Lord sent seuerall plagues and iudgements vpon him his people one vpon the necke of another Exod. 9. ten in number yet all would not humble Pharaoh Exod. 7.23 but answered stoutly saying I know not the Lord neyther will I let the people of Israel goe This is taught by Iob Iob. 18.5 Zeph. 1.17 when hee sayth The light of the vngodly shall bee darkned and the wicked shall become blind because they haue sinned against the Lord. And againe Their hearts being fat their eyes heauy and their eares shut they shall heare indeed but shall not vnderstand they shall see and not perceyue And the Prophet Ieremie doth mow liuely set out vnto vs the wofull estate and condition of such a soule that is thus forsaken of the Lord and giuen ouer to sinne saying Ier. 7.16 11.14 Because you haue done these things and I spake vnto you you would not heare therefore thou shalt not pray for this people nor lift vp cry nor entreat mee for I will not heare Though Noah and Iob should intreat mee though Moses Samuel should pray vnto mee yet will I not heare neyther bee intreated This is a lamentable estate this is a fearfull iudgement for a man to bee thus left vnto himselfe giuen vp to Sathan and forsaken of God for euer Oh wofull is the estate of such a one let that exhortation of the Apostle bee precious with vs Heb. 3.12.13 Take heed brethren lest at any time there bee in any of you an euil heart and vnfaithfull to depart away from the liuing God And of the Gentiles it is sayd Ephes 4.17 that they liued in the Vanity of their minds hauing their cogitations darkned strangers from the life of God through the ignorance that is in them because of the hardnesse of their hearts So that you see that a hard heart it is the most fearefullest iudgement of God that can befall a man in this life for it is capable of no good eyther by the Word preached promises or threatnings mercies or iudgments The Word of God it is mighty in operation Ier. 23. â—9 it Diuideth the soule and spirit asunder This Word of God is called the Hammer of the Lord for by it the Lord doth breake in sunder the hard stony and flinty hearts of man This Hammer of the Lord is not able to breake the heart of a wicked man but as the bright beams of the Sunne doe harden clay and soften waxe so this most heauenly and eternall Word of God shall neuer returne in vaine but by reason of the different disposition in the Subiect it illuminateth it melteth the righteous it obdurates it hardens the wicked Now where the Word doth not preuaile with vs to humble vs there can bee no true repentance as the Apostle teacheth Rom. 2.5 when he sayth But thou after thy hardnes and heart that cannot repent heapest vnto thy selfe wrath against the day of wrath Now where there is no repentance there can bee no saluation Luk. 13.5 for so sayth our Sauiour Except yee repent yee shall all perish This is a lamentable estate indeed this is a iudgement with a witnesse for a man to bee left thus vnto himselfe to be giuen vp to Sathan and to be forsaken of God for euer Oh this this is the estate and condition of euery hard hearted sinner Oh happy then is that man or woman that sinneth least next he that returneth home by repentance soonest but most wofull is the estate of him that with Ieroboam hath solde himselfe to commit sinne for this man Rom. 1.28 1. Tim 4.2 Zach. 1.12 though hee would weepe with Esau and shed euen a fountaine of teates yet all will not helpe woe alas there is no recouery This may serue in the first place to reproue those Vse 1 that iustifie the wicked as in Malachy his time The wicked prosper and they that worke iniquity are set vp Mal. 3.13.14 They seeme to bee the onely men of the World they enioy their pleasures they seeme not to be troubled for any thing and who but they Alas alas what of all this If the heart bee frozen in the dregges of sinne they are of all men most miserable and of all men most to bee pittied For thou after thy hardnes and heart that cannot repent Rom. 2.4.5 heapest vp vnto thy selfe wrath against the day of wrath Their damnation sleepeth not all this while but still they runne in score in Gods booke and when their iniquity is once full the Lord will then come with his iudgements and they shall pay full deare for their sweet pleasures euen the losse of their owne soules for euer and euer No greater iudgement can God inflict vpon the sonnes of men in this life then such a stony heart of all Gods iudgements
And those which once were enlightned and afterwards haue fallen away their end is most miserable according to that of the Apostle If they after they haue escaped from the filthinesse of the world 2. Pet. 2.20 c. are yet tangled againe therein and ouercome the latter end is worse with them then the beginning And this doth the Lord most iustlie bring to passe vpon manie because they contemne grace quenching the blessed motions of the spirit of God in them that whē they haue some good motions in them and godlie purposes of heart to cleaue vnto the Lord they haue not striuen with the Lord by praier for the encrease thereof but careleslie haue put out that light that began to shine in their hearts Oh let vs learne euen from their fearefull estate and condition to make much of the least seed of godlinesse sowne in our hearts and labour by all godlie meanes to worke the increase of grace in vs If wee haue tasted how gracious the Lord is Secondlie seeing this is our Nature to bee so vnconstant Vse 2 especially in Gods matters that wee are so easilie drawne to shake off the yoake of obedience and so ready to fall into sin and to breake the commandements of God This must teach vs all a lesson of humilitie not to presume too much of our owne strength for wee are like a staffe in a mans hand if he take away his hand it wil down one way or other it cannot stand of it selfe Euen so fareth it with vs al if the Lord take away his hand Mat. 26. Alas wee shall then shew that wee are but weake and fraile men It was Peters sinne that hee presumed too much of his owne strength he thought himselfe so strong that he would neuer haue denied Christ but being left to himselfe hee fell most fouly and if Christ had not layde to his hand hee had fallen euen into the gulfe of hell It is the Deuils policie to make vs ouerweene our selues and to presume of that that God wot is not in vs and all to bring vs to confusion for Sathan knoweth well that man is neuer nearer to destruction then when his heart is puffed vp with a vaine conceit of his owne worth according to that of Salomon Pro. 16.18 Pride goeth before destruction and a high mind before the fall And hence is that warning giuen by the Apostle Let him that thinketh hee standeth take heed least he fall God hath not hired vs to labour in his Vineyard for an houre or two neyther giueth vs liberty to depart out of his seruice when wee will but we must perseuere and hold out euen vntill the Euening of our dayes and wee must dedicate to him both soule and bodie both our life and death both the beginning and end Oh then let euery soule lay hold of this betimes and learn hence that seeing God alone is hee that must hold vs vp and support vs that wee lay hold on the sweete mercy of God in Christ Iesus and come boldly before the throne of his grace aad not rashly presume too much vpon our owne strength and worthinesse but rather rely vpon him and seeke earnestly vnto him by prayer that hee would support vs and beare vs vp in his Armes that wee run not vpon ground make shipwracke of faith and a good conscience ere wee bee aware for we are very weake and verie vnconstant of our selues easily drawne away from our obedience to our God verie apt to sin if the Lord doe but a little leaue vs to our selues Thirdly seeing wee are thus weake by nature and so easilie drawn to sin against our God and to breake Vse 5 our couenant of obedience to his Word that wee can stand no longer then he holds vs vp As this should greatly humble vs and break down our pride conceitednesse so it should stirre vs vp to earnest prayer night and day vnto our God that hee would neuer leaue vs vnto our selues that hee would not withdraw his fauourable presence from vs and to leaue vs vnto our selues for alas then we shal quickly marre all and cleane fall from God and rush headlong into all sinne and wickednesse for this is the nature of mankind wee are all lyers Truce-breakers and Couenant breakers with our God ready vpon euery occasion to fall into sinne euery man by nature is lighter then vanity most vnconstant in keeping our promises vnto God Let vs then intreat the Lord that hee would knit our hearts vnto him that wee might not starte aside Psal 119.8 Psal 51. and with Dauid pray O stablish mee with thy free spirit that I may not moue through my owne weaknesse from thee my God Euen there haue yee trespassed against mee HEre the Lord meets with these hypocrites telling them wherein they sinned namely in that they did most glory and most rely vpon Wherein they sinned their sacrifices outward worship of God wherein they did most glorie and boast themselues in as a thing most like to please God Euen in this they had fayled and transgressed and departed from Gods ordinances For he did giue and prescribe vnto them these Ceremonies and Sacrifices not as any part of Gods worship and seruice that could please him of themselues but onely as helps of their weaknesse and types and figures to lead them to Iesus Christ the true propitiatory sacrifice the onlie Lambe of God that takes away the sinnes of the world This was the very end of all those Sacrifices that God appointed them to offer not that they could please God of themselues but that they might be the meanes to bring them to true repentance for when they should see their beast slaine and their bloud shed it might admonish them of their bloudie sinnes and that they stood in need of the bloud of Christ for the pardon of them This was the Lords Couenant but they broke this and euen in these sacrifices the which they so gloried in Euen there haue yee trespassed against mee saith the Lord euen there they failed and abused Gods ordinances and whereas they should haue beene helps to haue led them to true repentance and faith in Christ Iesus they now thought nothing lesse then of repentance and of Iesus Christ but perswaded themselues that so long as they did offer their beasts all was well and the Lord was pleased with them they had done inough to satisfie Gods anger for their sins Thus they corrupted the true and onely vse of sacrifices which were not to satisfie Gods anger for sinne but onely to bring them to repentance and to lead them to Christ Iesus Now wee come to the Doctrine Doct. 3 Hence mark a notable point of doctrine namely that that which is most excellent in the sight of Hypocrites and carnall men That which is most excellent in the sight of an hypocrite is most abhominable in the sight of God the same is most abhominable in the sight of
should abound in sinne This is the reason why the Lord taxeth Gilead here euen because it was one of those sixe Cities of refuge Mat. 23 38. Luk. 19. because it was the Nursery of the Priests and Leuites This wee may see of Ierusalem for there had our Sauiour bestowed his greatest paines continually teaching and preaching amongst them in Ierusalem he wrought there the greatest part of his wonderfull heauenly miracles there hither his Prophets and Apostles were sent to teach and instruct them in the Word of God and to bring them home to Iesus Christ yet for al this our Sauiour was constrayned to weepe for the wofull misery of this City yet for all this Ierusalem must be destroyed defaced and extinguished and made a spectacle of his wrath to all posterities for euermore This is clearely to bee seene by those seuen Churches of Asia Reu. 2.3 that sometimes were so famous in the world in the dayes of Saint Iohn What is become of Ephesus Philippi Constantinople and Rome so glorious Churches sometimes in the world Are they not gone and become the Cage of vncleane birds 2. Thes 2.10 euen of Antichrist himselfe who preuayleth in them that perish because they receyued not the loue of the truth that they might bee saued And therfore God hath sent them strong delusions to beleeue lyes Surely God in all ages of the world hath declared the same vnto vs now peace now persecution peace being abused the Lord hath not fayled to bring his iudgements vpon the sonnes of men But of this before Well seeing this is the righteous dealing of God Vse 1 that those places which hee hath most priuiledged aboue others and bestowed most meanes on aboue others they shall drinke deeper of the cup of his anger if they bee wicked and vngodly liuing in sinne then others that haue not enioyed the like fauours from God Then it must teach vs all in the feare of God to looke about vs that according to the meanes God doth bestow vpon vs wee labour to bee answerable to the same in fruites in knowledge in faith in repentance and obedience zeale patience c. But aboue all things take wee heed that wee doe not degenerate and grow worse then others to abound with iniquity and impiety with lying deceit swearing couetousnesse c. For then let vs know that the Lord will make our punishment answerable to Tyrus Sydon yea to Sodom Gomer yea their iudgements shall be lighter then ours as our Sauiour sayth Mat. 11.20.21 Ezech. 16.46.53 It shall bee easier for Sodom in the day of iudgement then for you And the Lord by the Prophet Ezechiel threatneth thus that because the iniquities of the people of Israel were like vnto the Sodomites Therefore will I bring againe their captiuity and the captiuity of Sodome and her Daughters and the captiuitie of Samaria and her daughters euen the captiuity of thy Captiues in the middest of them And surely if wee shall grow worser then other places and abound in sinne more then other men how can wee but looke to reape a greater measure of punishment thē other There is no sin greater then the contempt of the Gospell nor no mercy greater then the peaceable enioying of the liberty of the same and therefore no punishment or reward of sinne shall be more horrible then the punishment that shall bee infflicted for the neglect or contempt thereof Oh take wee heed then least we contemne the Gospell and so being found guilty of one of the greatest sinnes wee incurre Gods wrath against vs and cause him to bring vpon vs his greatest punishments Secondly seeing the Lord doth threaten heere Vse 2 euen Gilead one of those sixe Cities of refuge and the Citty that was inhabited with the Priests and Leuites Religion is not tyed to one place that euen Gilead should bee cut off and slaine as in the fift verse going before that is that God would bring to passe vpon Gilead all those threatnings which his seruants the Prophets had denounced in his name Hence wee see that Religion and the worship of God is not tyed to any place to any kingdome towne or City no longer then they doe walke in the duties of Religion and of the true seruice and worship of God yea if Ierusalem that holy City the wonder of the world that place which God himselfe had chosen fall from God and beginne to forsake his son Christ and to contemn his sonne Christ Ierusalem then must looke for heauy plagues and grieuous iudgements yea if Gilead that was so priuiledged aboue other Cities and places of the world will not walke holily and beare themselues thankefully in the daies of peace the Lord will not fayle to bring euen vpon Gilead many plagues and grieuous iudgements against sinne Oh then if all things that are written bee written for our learning then let the iudgement of God vpon this City bee a warning to vs all Wee haue by Gods mercy the pure seruice and worship of God his Gospell sincerely preached and taught amongst vs almost these threescore years together Now let vs see whether our case bee not like the state of Gilead they were grieuous sinners so are we amongst them were found many great and grieuous sinnes a Citie that abounded with all manner of iniquitie as swearing lying deceit murder oppression vncleanesse c. and are not wee guilty of the same sinnes yes yes they were neuer more plenty in Gilead then they are in England and therefore wee may well feare that wee that haue beene like to Gilead in sinne shall one day be like to them in their punishment The Lord by his Prophet Amos hath threatned there a great and a grieuous iudgement against the neglect and contempt of his Word and other the gracious meanes that hee doth vouchsafe vnto vs for our good Behold the dayes come sayth the Lord Amos. 8.11 that I will send a Famine into the Land not a famine of bread or thirst of water but of hearing the Word of the Lord. Oh it is greatly to bee feared that wee may one day feele the smart of this iudgement the want of the Word and glorious Gospell of Christ that made so light account of the same in the time of peace then shall wee mourne then shall wee lament then shall wee lye in the dust then wee shall weepe and wayle and wring our hands and wish that wee might heare if it were but one Sermon to comfort our distressed Soules And in very deed if wee consider Gods dealing towards vs wee may see that these blacke stormy dayes are drawing on Doth not the Lord picke out from amongst vs the most renowned men from Church and common wealth the pillars of the Church and stayes of Religion doth not the Lord euen by this meanes giue vs a faire warning that vnlesse we amend and become sincere Christians and bee zealous in his seruice and worshippe and more highly
by Ieroboam for as the King is so will the Subiects be They are not onely to informe their inferiours and giue direction vnto them by Word but by their example and practise to go before them Now then if they bee Idolaters prophane and superstitious you shall then see the whole Body of the people to follow them Againe if they bee religious and deuoute in the seruice of God the whole people that are vnder them in shew at the least will bee the same And as the oyntment that was powred on Aarons head ran downe to his beard and so to the very border of his garments Euen so the impiety and wickednes of the Superiour runneth about through the whole Family and all that are vnder them infecting and corrupting them This is cleare by diuers examples in the booke of God Luk. 23.11 When Herod begunne to offer indignitie to Christ all his traine were ready to doe the same And when wicked Ahab desired to bee vpholden in his purpose to goe vp against Ramoth Gilead 2. Reg. 22.8 all his seruants were ready and at hand to feede him in his humour for when the King sent them to call Michaiah they were readie to tell the Prophet what he should say to the King All the other Prophets say they declare good to the King with one accord let thy words be like theirs and whē the good Prophet would not flatter but tolde the King plainely the truth from the Lord Zidkijah the Kings Chaplaine smote him on the cheeke So true is that saying of Salomon Of a Prince that hearkneth to lyes all his seruants are wicked Pro. 29.12 Their example is a Law and by their lewd example they strengthen other mens hands in sinne so that it is in a common wealth as one sayth as it is in a Fish that if the head bee once corrupted and putrified the whole body certainly is no lesse And if a man would know vhether the body of the Fish be corrupted or no hee must smell the head Euen so if the heads of Church and common wealth be corrupted the whole body of both must needs be infected And therefore what great cause haue we to blesse God who hath set ouer vs a Religious King Vse a Fauourer of the Gospell an enemy to Popery and superstion Oh let vs giue God the honour of it and let vs pray for him that the Lord would vse him to bee a further instrument vtterly to roote out all the Reliques of Poperie and deface all the monuments of Idolatry that Idolaters and those that haue giuen their names to the Pope that Antichrist of Rome may vtterly bee rooted out of this Land that our Kingdome may bee disburdened of them that wee may neuer see the fornication and Idolatry of the Whore of Rome set vp againe that this Church of England may neuer bee polluted with it any more Secondly this should serue as an instruction to all Princes Magistrates and Mighty men that they endeuour by all meanes possible by their godly life and good example to draw on others that are vnder them to the knowledge and feare of God for certaine it is if great men bee backeward in good things whole multitudes are readie to presume by their example Wee see in our small Parishes and little Villages if there bee but one or two that are of the chiefest in the Parrish that are negligent and carelesse in the seruice of God Children of Belial Idolaters Drunkards or the like what a poyson are they to pester a whole Congregation It is too apparant The Lord lay not this sinne to their charge one day that should haue giuen better example for as there is a happie and blessed vnion in Religion and Christian obedience when Magistrate and Minister goe hand in hand to build vp an holy Temple vnto God Note and are both of one mind and of one mouth to seeke to set forth the glory of God so I haue found by my own experience that though the Minister bee neuer so laborious in preaching the Word yet when other Gouernors and such as are the chiefe of a Parish haue no sappe or seasoning of the feare of God in them the hands of the wicked waxe strong in such a place Oh that our Magistrates and great men would lay this to heart that as their place is eminent in the common-wealth that they would giue such good example by their godly and religious walking their sanctifying of the Lords Sabbath their countenancing of godly and painefull Ministers that so they might prouoke and stirre vp others to godlinesse VERSE 11. Yea Iudah hath set a plant for thee whiles I would returne the Captiuity of my people IN this last verse the Lord comes to shew the vile dealing of Iudah that when the Lord purposed to bring again the captiuity of Israel then Iudah laboured to conuey their Idolatry amongst them and tooke as it were plants of their Idolatry and set them vp amongst the Tribes of Iudah For at this time though Israel was polluted miserably with Idolatrie yet the Lord had preserued Iudah from that abhomination but as soone as the Lord had deliuered Israel out of Captiuity then Iudah was infected and polluted with their Superstitions Hence wee may learne how apt wee bee by nature Doct. 1 to sucke in Popery and superstition Iudah was pure Men by nature are apt to sucke in Popery and superstition but so soone as the Lord brought Israel home againe they beganne to take grafts of their idolatrie and to ioyne with them So now though wee are by Gods mercy freede from the filthinesse of Popery and superstition yet if the Lord should returne it and suffer it to bee brought in againe amongst vs wee are by nature exceeding apt to receyue it to take plants of it and to loue and like it This is clearly to bee seene in diuers places of the Scriptures Iudg. 4.7.32 4.1.2 especially by the example of the Israelites in the Booke of Iudges They committed euill againe and againe by Idolatry they knew what that sinne was yea they had experience of the seuerity of Gods Iustice against it and more still they confessed it and cryed for mercy yet the same people and the children of the same people not remembring their former fals nor admonished by Gods former iudgements fell a fresh into the same sinne and prouoked againe Gods wrath against them Againe Moses laboured much vvith this people Exod. 32.3 to peswade them to make a Couenant with their God and to cleaue to him in faithfull and constant obedience Yet when they had beene but a while out of the way they would needs haue a golden Calfe in stead of Moses to goe before them and therefore they came in all haste to Aaron vrging him to make them one Which in carnall policy hee sought to stay calling for their golden Eare-rings thinking indeed they would in no hand haue parted with them But