mercifull unto our sinnes and allay his anger as it is in this text Therefore it is said Those that know thy name will trust in thee Psal 9.10 for thou never failest those who put their trust in thee Let us then open our hearts unto God and confesse our sinnes unto him and if wee resolve amendment wee shall finde the truth of his gratious promises hee will turne aside his anger and will never faile us if wee put our trust in him Pro. 18.10 The name of the Lord is a strong tower and the righteous fly to it and are safe This name of mercy grace and favour is a strong tower to distressed consciences let us therefore remember to fly unto it when our consciences are awaked and distressed with sinne and sence of Gods displeasure Seeing these kinds of promises are as a citie of refuge let us runne unto them and wee shall not bee puld from the hornes of this altar as Ioab once was from his but shall at all times finde grace and mercy to helpe us at the time of neede it is a comfortable Point Mine anger is turned away from him Quest But it may bee said How is Gods anger turned away from his children when they feele it oft-times after in the course of their lives Answ The answer is that there is a double Anger of God whereby wee must judge of things for either it is 1. Vindicative or Anger 2. Fatherly Anger God after our first conversion he remooveth his Vindicative anger How anger felt may yet be said to be removed after which though sometimes hee threaten and frowne upon us yet it is with a Fatherly anger which God also removes with the shame and correction attending it when wee reforme and amend our wicked wayes There is 1. A Child of Anger 2. A Child under Anger Gods Children are never children of wrath and anger after their first conversion but sometimes children under wrath if they make bold with sinne so as they cannot use their right of sonship to go boldly to the throne of grace because then though they have the right of sons they conceive of God as angry with them and cannot use it so long as they live in any sinne against conscience and so continue untill they reforme and humble themselves as the Church doth heere after which they can and doe rejoyce againe claime their right and are not either children of wrath or under wrath David after he had sinned that foule sinne was a child under wrath not a child of wrath So if wee make bold to sinne we are children under wrath for oft-times God begins correction at his owne house 1 Pet. 4 17. Num 20.12 2 Sam. 24.1 1 Cor. 11.30 if there be any disorder there You know God was so angry with Moses that he was not suffered to enter into the land of Canaan And David when he had numbred the people God was angry with him and with the Corinthians also for unreverent receiving of the Lords-supper But here is a course prescribed to remove his fatherly anger and to enjoy the beames of his countenance and Sun-shine of his favour in Christ if we humble our selves confesse our sinnes and fly unto him as the Church heere doth then we shall finde this made good For mine Anger is turned away from him But it may be asked Quest In times of affliction how may wee know Gods Anger to bee remooved when yet wee endure the affliction Answ The answer is that God is infinitely wise and in one affliction hath many ends as 1. When he afflicts them it is to correct them for their sinnes after which when they have puld out the sting of sinne by confession and humiliation if afflictions continue his anger doth not continue 2. Affliction sometimes is for an exercise of Patience and Faith and tryall of their graces and for the exemplarie manifestation to others of Gods goodnesse to them But even then they may know that things come not in anger unto them by this How to know afflictions are not in wrath though they continue that after Repentance God speakes peace unto their conscience so that though the grievance continue it is with much joy in the Holy Ghost and peace of conscience in which case the soule knowes that it is for other ends that God continues it Therefore the first thing in any affliction is to remoove away the coare and sting thereof by humbling our selves as the Church here doth After which our consciences will be at peace for other things God hath many ends in correcting us he will humble us improove our afflictions to the good of others and will gaine himselfe honour by our afflictions sufferings Rom 5.5 and crosses When God hath shed abroad his love in our hearts by his Spirit then wee can rejoyce in tribulation and rejoyce under hope though the affliction continue because the sting is gone anger is remooved For mine anger is turned away from him The last Point we observe from hence and gather from all these generall truths is this Observ Where there is not Humiliation for sinne and hearty Prayer to God with reformation of our wayes flying unto God for mercy who is mercifull to the Fatherlesse there Gods wrath continues For as where they are performed his anger is turned away so must it needs follow that where they are not performed his anger continueth Therefore let us examine our selves The Spirit of God here speakes of healing backeslidings and of turning away iniquity let us looke well to our selves and to the present state of things that our diseases be soundly cured our personall diseases and then let us be sensible of the diseases of the land and pray for them for there are universall diseases and sinnes of a kingdome as well as personall And we are guilty of the sinnes of the times as farre as we are not humbled for them Paul tels those who did not punish the incestuous person 1 Cor. 5.2 Why are yee not humbled rather for this deed Where there is a publicke disease there is a publicke anger hanging over upon that disease the cure whereof is here prescribed to be humbled as for our selves so for others Therefore let us beware of sinne if we would shun wrath especially of Idolatry or els we shall be sure to smart for it as Ephraim did of whom the Spirit of God saith When Ephraim spake trembling Hos 13.1 he exalted himselfe in Israel but when he offended in Baall he dyed Ephraim had got such authority what with his former victories and by the signes of Gods favour among them that when he spake there was trembling and he exalted himselfe in Israel But when he offended once in Baall that is when he became an Idolater he dyed It is meant of the civill death especially that he lost his former credit and reputation We see then the dangerous effects of sinne especially of Idolatrie wherfore let us
bring mee forth in the light and I shall see his Righteousnesse If Adam sinne hee shall find a Hell in a Paradice if Paul returne and returne to God hee shall finde a Heaven in a Dungeon It should move us therefore to seeke unto God Vse 2 by unfained Repentance to have our sinnes taken away and pardoned or else howsoever wee may change our plagues yet they shall not bee taken away nay wee shall still like Pharoah change for the worst who though hee had his judgements changed yet sinne the cause remaining hee was never a whit the better but the worse for changing untill his finall ruine came Rom. 6.23 The wages of sinne is Death Sinne will crie till it hath its wages Where Iniquitie is there cannot but be falling into judgement Therefore they are cruell to their owne soules that walke in evill wayes for undoubtedly God will turne their owne waies upon their owne heads Wee should not therefore envie any man be hee what hee will who goeth on in ill courses seeing some judgement is owning him first on last unlesse he stop the current of Gods wrath by Repentance God in much mercie hath set up a Court in our hearts to this end that if wee judge our selves in this Inferiour Court wee may escape and not be brought up into the higher if first they be judged rightly in the Inferiour Court then there needs no review But otherwise if wee by Repentance take not up the matter sinne must be judged some where either in the Tribunall of the heart and conscience or else afterwards there must be a reckoning for it Vse 3 Thirdly hence wee learne since the cause of every mans miserie is his owne sinne that therefore all the power of the world and of Hell cannot keepe a man in miserie nor hinder him from comfort and happinesse if hee will part with his sinnes by true and unfained Repentance as we know Manasses 2 Chro. 33.12 13. as soone as he put away sin the Lord had mercie upon him and turned his captivity So the people of Israel in the Iudges looke how often they were humbled and returned to God still he forgave them all their sins as soone as they put away sinne God and they met againe Psal 106.43 44. Psal 107.19 So that if we come to Christ by true Repentance neither sinne nor punishment can cleave to us Thou hast fallen c. Fallen blindly as it were thou couldest not see which way thou wentest or to what end thy courses did tend therefore thou art come into misery before thou knowest where thou art A sinner is blind 1 Cor. 4. the god of this world hath put out his eyes they see not their way nor foresee their successe The Divell is ever for our falling that we fall into sinne and then fall into misery and so fall into despaire and into hell this pleaseth him Cast thy selfe downe saith he to Christ downe with it downe with it saith Edom Hell is beneath the Divell drives all that way Take heed of sinne take heede of blindnesse ponder the path of your feet Vse keepe your thoughts heaven-ward stop the beginnings the first stumblings pray to God to make our way plaine before us and not to lead us into temptation Verse 2. Take with you words and turne to the Lord say unto him c. These Israelites were but a rude people and had not so good meanes to thrive in grace as Iudah had Therefore hee prompts them here with such words as they might use to God in their returning Take with you words whereby we see how gratious God is unto us in using such helps for our recovery and pittying us more then we pitty our selves Is not this a sufficient warrant and invitation to returne when the party offended who is the superiour 2 Cor. 5. desires intreates and sues unto the offending guilty inferiour to be reconciled God is willing to be at peace with us But this is not all he further sheweth his willingnesse in teaching us who are ignorant of the way in what manner and with what expressions we should returne to the Lord. He giveth us not onely words and tells us what we shall say but also giveth his Spirit so effectually therwith as that they shall not be livelesse and dead wordes but as Rom 8.26 with unexpressible sighes and groanes unto God who heareth the requests of his owne Spirit Christ likewise teacheth us how to pray wee have words dictated and a spirit of Prayer powred upon us As if a great Person should dictate and frame a Petition for one who were affraid to speake unto him Such is Gods gratiousnesse and so ready is he in Jesus Christ to receive sinners unto mercy Take unto you wordes None were to appeare empty before the Lord at Ierusalem but were to bring something So it is with us we must not appeare empty before our God If we can bring nothing else let us bring wordes yea though broken wordes yet if out of a broken and contrite heart it will be a sacrifice acceptable This same taking of words or petitions in all our troubles and afflictions must needs be a speciall remedie it being of Gods owne prescription who is so infinite in knowledge and skill whence wee observe That They who would have helpe and comfort against all sinnes and sorrowes Observ must come to God with words of Prayer As wee see in Ionahs case in a matchlesse distresse words were inforcive and did him more good then all the world besides could for after that hee had bin humbled and praied out of the whales belly the whale was forced to cast him out againe Luke 15.18 So the Prodigall sonne beeing undone having neither credit nor coyne but all in a manner against him yet hee had words left him Father I have sinned against Heaven and before thee and am no more worthy to bee called thy sonne make mee as one of thy hired servants After which his father had compassion on him And good Hezekiah Isa 38.2 being desperately sicke of a desperate disease yet when hee set his faith a worke and tooke with him words which comfort onely now was left unto him wee know how after hee had turned his face towards the wall and prayed with words God not only healed him of that dangerous disease but also wrought a great miracle for his sake causing the Sunne to come backe ten degrees Thus when life seemed impossible yet words prayers and teares prevailed with God Iehoshaphat also going to warre with Ahab 2 Chron. 18.31 against Gods commandement and in the battell being encompassed with enemies yet had words with him readie and after prayer found deliverance James 5. Eliah likewise after a great drowth and famine when raine had bin three yeares wanting and all in a manner out of frame for a long time Tooke with him words and God sent raine aboundantly upon the earth againe The Reason
iniquity for take away this and all other mercies follow after because this onely is it which stops the current of Gods favours which remooved the current of his mercies run amaine As when the clouds are gone the Sun shines out So let our sinnes bee remooved and Gods favour immediately shines upon us Therefore first Take away all iniquity and then we shall see nothing but thy Fatherly face in Christ You see what the care of Gods children is to seeke mercy and favour in the first place as David Psal 51.1 Have mercy on me O Lord this he begs first of all whereas God had threatned other terrible judgements as that the sword should never depart from his house c. yet he neglects all as it were and begs onely for mercy to take away iniquity For a sinner is never in such a blessed condition as he should be in untill he prize and desire mercy above all because though we be in misery untill then with sinfull Ephraim Hos 7.14 wee howle upon our beds for corne and wine preferring earthly sensuall things before all But that soule and conscience which is acquainted with God and the odiousnesse of sin that soule God intends to speake peace unto in the end desires pardon of sinne and mercy above all for it knowes that God is goodnesse it selfe and that when the interposing clouds are vanished God cannot shew himselfe otherwise then in goodnesse grace and mercy Take away all iniquity Quest Before I goe further let me answer one Question Ought wee not to thinke of our former sinnes shall God take them away altogether out of the soule Answ O no! Take them away out of the conscience O Lord that it doe not accuse for them but not out of the memory it is good that sinne be remembred to humbleus to make us more thankfull pitifull and tender-hearted unto others to abase us and keepe us low all the daies of our life and to make us deale gently and mercifully with others being sensible of our owne frailties As they are naught in the conscience so they are good to the memory Therefore let us thinke often of this what the chiefe desire of our soules to God should be for mercy to have sinne taken away In all the Articles of our Creed that of cheefest comfort is That of Remission of sinnes Wherefore are all the other Articles of Christ his Birth Death and Crucifying but that hee might get the Church and that the priviledges thereof might be Forgivenesse of sinnes Resurrection of the Body and life everlasting but Forgivenesse of sinnes is in the first place Quest But may some say How shall I know whether or no my sinnes be forgiven 1. By something that goes before 2. By something which followes after Answ There is somewhat which goes before viz. 1. An humble and hearty Confession as 1 Ioh. 1.9 1. By an hmble confession if wee confesse our sinnes hee is faithfull and just to forgive us our sinnes and to cleanse us from all unrighteousnesse therefore whether I feele it or not if I have heartily fully and freely confessed my sins are forgiven God in wisedome and mercy may suspend the feeling thereof for our humiliation and for being over-bold with Satans baites yet I ought to beleeve it for I make God a lier else if I confesse heartily and acknowledge my debt to thinke that he hath not cancel'd the bond 2. When we finde strength against it Mat. 9.2 6. Secondly sin is certainely pardoned when a man finds strength against it for where God forgives he gives strength withall as to the man whom he healed of the Palsie Thy sinnes are forgiven thee take up thy bed and walke When a man hath strength to returne to God to run the way of his Commandements and to go on in a Christian course his sinnes are forgiven because he hath a Spirit of faith to goe on and leade him forward still Those who find no strength of grace may question forgivenesse of sins for God where he takes away sin and pardons it as we see here in this Text after prayer made to take away iniquity he doth good to us 3. Some peace of conscience The third evidence is some peace of Conscience though not much perhaps yet so much as supports us from despaire as Rom. 5.1 Therfore being justified by faith we have peace with God through our Lord Iesus Christ that is being acquitted from our sinnes by faith wee have peace with God so much peace as makes us goe boldly to him so that one may know his bonds are cancel'd and his sins forgiven when with some boldnesse hee dare looke God in the face in Jesus Christ A Iudas an Achitophell a Saul because they are in the guilt of their sinnes cannot confesse comfortably and goe to God which when with some boldnesse we can doe it is a signe that peace is made for us 4. By love to God Againe where sin is pardoned our hearts will be much inlarged with love to God as Christ said to the woman Luke 7.47 Her sinnes which are many are forgiven her because she loved much Therefore when we finde our hearts inflamed with love to God we may know that God hath shined upon our soules in the the pardon of sin and proportionablie to our measure of love is our assurance of pardon therefore wee should labour for a greater measure thereof that our hearts may be the more inflamed in the love of God It is impossible that the soule should at all love God angry offended and unappeased nay such a soule wisheth that there were no God at all for the very thoughts thereof terrifie him Againe where sinne is forgiven 5. By mercifullnes to others it frames the soule suetably to be gentle mercifull and to pardon others for usually those who have peaceable consciences themselves are peaceable unto others and those who have forgivenesse of sins can also forgive others those who have found mercy have mercifull hearts shewing that they have found mercy with God And on the contrarie hee that is a cruell mercilesse man it is a signe that his heart was never warmed nor melted with the sense of Gods mercy in Christ Therefore as the Elect of God saith the Apostle put on bowells of compassion as you will make it good that you are the Elect of God members of Christ and Gods children Therefore Their miserable condition who have not forgivenesse of sinnes let us labour for the forgivenesse of our sinnes that God would remoove and subdue the power of them take them away and the judgements due to them or else wee are but miserable men though we enjoyed all the pleasures of the world which to a worldly man are but like the liberty of the Tower to a condemned Traitor who though hee have all wants supplied with all possible attendance yet when he thinkes of his estate it makes his heart cold dampes his courage and makes him
because they feele peace So here those that feele mercy will bee mercifull those that have felt love will be loving to others Pro 12.10 A good man is mercifull to his beast but the mercies of the wicked are cruell Those therefore that are hard-hearted and unmercifull hardening themselves against the complaints of the miserable there is for the present no comfort for them that the Spirit of God hath wrought any change in their hearts for then it would stampe the image of God upon them they would be mercifull to the fatherlesse widow and distressed persons What shall wee thinke then of a generation of men who by griping usury and the like courses have made many widowes miserable Let such professe what they will whilest they are thus hard-hearted they have not the bowels of Christ God is so mercifull that you see as the Jewes call them hee hath hedges of the commandements that is he hath some remote commands which are not of the maine and all to hedge from cruelty as Thou shalt not kill the Dam upon thâ— west Exod. 23.19 Thou shalt not seeth a kid in his mothers milke What tends this too nothing but to shew the mercy and bowels of God and that hee would have us to abstaine from cruelty He that would not have us Murther would have us keepe aloofe of and not be mercilesse to the very dumbe creatures birds and beasts therefore let us labour to expresse the image of our heavenly Father in this Vse 5 Againe we should use this as a plea against dejectednesse at the houre of death in regard of those we leave behind us not to bee troubled what shall become of them when wee are to yeeld up our soules to God but know that hee hath undertaken to be the Father of the Fatherlesse and of the Widow Therefore for shame for shame learne as to live so to die by faith and as to die by faith in other things so to die in this faith that God as he will receive thy soule so he will receive the care of thy posterity Canst thou with affiance yeeld up thy soule unto God and wilt thou not with the same confidence yeeld thy posterity Thou art an Hypocrite if this distract and vexe thee when yet thou pretendest to die in the faith of Christ Canst thou yeeld thy soule and yet art grieved for thy posterity no leave it to God he is All-sufficient Psal 24.1 The earth is the Lords and the fullnesse thereof We need not feare to put our portion in his hands he is rich enough The earth and all is his Therefore when we are in any extreamitie whatsoever relie on this mercy of so rich and powerfull a God improove it for it is our portion especially in a distressed condition Were it not for Faith wrought by the blessed Spirit of God he would loose the glory of this Attribute of mercy Now Faith is a wise power of the soule that sees in God what is fit for it singling out in God what is fit for the present occasion of distresse Is a man in any extremity of misery let him looke to mercy Is a man oppressed let him looke to mercy to be revenged of his enemies is a man in any perplexity let him looke to mercy joyned with wisedome which is able to deliver him Religion is nothing else but an application of the soule to God and a fetching out of him somewhat as he hath discovered himselfe in the Covenant fit for all our exigents as there is somewhat in God and in the Promises for all estates of the soule Faith therefore is wittie to looke to that in God which is fit for its turne Satans pollicie in our extremity how to retort it Let us therefore take heed of Satans policie herein who in our extreamity useth this as a weapon to shake our Faith Tush as it is in the Psalme God hath forsaken and forgotten him Hath he so nay because I am in extremity and deferted above others rather God now regards me more then before because Heb. 12.6 hee scourgeth every sonne whom he receiveth So retort Satans fierie darts backe againe For indeed that is the time wherin God exalts and shewes himselfe most glorious and triumphant in mercy where misery is greatest Where sinne abounds Rom. 5.20 there grace abounds much more so where misery abounds mercy superabounds much more Therefore let us be as wise for our soules as Satan can be malicious against them what hee useth for a weapon to wound the soule use the same as a weapon against him To end all let Faith in Gods mercy answer this his description and let it be a description ingrafted into us at such a time Doth God care for the fatherlesse meane persons who are cast down afflicted why then I will trust that God who doth so being in this case my self If he wil help in Extremitie trust him in Extremitie Habak 3.17 If hee will helpe in distresse trust him in distresse if he will helpe when all forsake trust him when we are forsaken of all What if a streame bee taken away yet none can take away God from thee what if a beame be taken away thou hast the Sun it selfe what if a particular comfort be taken away so long as God who comforteth the abject and is mercifull to the distressed Fatherlesse and Widowes continues with thee thou needs not feare A man cannot want comfort and mercy so long as the Father of mercies is in covenant with him If he sinne he hath Pardoning mercy for him if weake he hath Strengthening mercy if in darknesse he hath Quickning mercy if we be dull dead and in danger there is Rescuing mercy and if subject to dangers wee may fall in Psal 32.10 there is for that Preventing mercy Therefore there is mercy ready to compasse Gods children about in all conditions when they are invironed with dangers yet God is neerer to guard their soules then the danger is to hurt them Therefore let us take the counsell of the blessed Apostle Phil. 4.6 7. Be carefull for nothing but in every thing by Prayer and supplication with thankesgi-let your requests be knowne to God and what then will God grant that I pray for perhaps hee will not But yet The Peace of God which passeth all understanding shall guard your hearts and mindes through Christ Iesus As if he should say in nothing be overcarefull let your care bee when ye have used the meanes to depend upon God for support in the event and issue of all If God denie you what you pray for he will grant you that which is better he will set up an excellent inward peace there whereby he will stablish the soule in assurance of his love pardon of sinnes and reconciliation whereby their soules shall be guarded and their hearts and mindes preserved in Christ so they become impregnable in all miseries whatsoever when they have the Peace
unworthinesse whatsoever For all there is for the glory of his Mercy For in the Covenant of grace mercy doth triumph against judgment and justice Rom. 5.21 which mercy of God in Christ is said by the Apostle to raigne unto life everlasting by Iesus Christ our Lord. It reignes and hath a regiment above and over all For mercy in God stirred up his Wisedome to devise a way by shedding of the blood of Christ Jesus God-man to satisfie divine Justice and rejoyce against it But whence comes this that justice should be so satisfied because a way is found out how none of Gods Attributes are loosers by mercy That the greatest sin which is pardonable is to denie God the glory of his mercy Wherefore in any temptation when we are prone to doubt of Gods love say what shall we wrong God more by calling in question his mercy and the excellency of his loving kindnesse which is more then any other sinne we have committed This is a sin superadded against his Mercy Power Goodnesse Gratiousnesse and Love in healing of sinne which takes away the glory of God in that Attribute wherein he labours to triumph reigne and glorifie himselfe most Psal 145.9 and which is over all his workes Therefore he that offends herein in denying God the glory of his great tender unspeakeable mercy whereby he would glorifie himselfe most in the Covenant of grace he offends God most That we honour God most of all by giving him the glory of his mercy Therefore let us at such times as God awakens conscience be so farre from thinking that God is unwilling to cure and helpe us as to thinke that hereby we shall Honour God more by beleeving then we dishonoured him by our sinne For the faith of an humble contrite sinner it glorifies God more then our better obedience in other things doth because it gives him the glory of that wherein he delights and will be most glorified the glory of his mercy and truth of his rich abundant mercy that hath no bounds There is no comparison betweene the mercy of God in the Covenant of grace and that to Adam in the state of nature for in the first he did good to a good man first hee made him good and then did him good but when man did degenerate and was fallen into such a cursed estate as we are for God then to be good to a sinner and freely to doe good heere is goodnesse indeed triumphant goodnesse Cain was a cursed person who said Gen. 4.13 my punishment is greater then can bee borne wee know who spake it no God is a Physitian for all diseases if they be Crimson sinnes he can make them white as wooll Isa 1.18 Who would not be carefull therefore to search his wounds his sinnes to the bottome An incouragement to search our sins deeply let the search be as deepe as we can considering that there is more mercy in God then there can be sinne in us Who would favour his soule especially considering if he neglect searching of it sinnes will grow deadly and incurable upon that neglect Let this therefore incourage us not to spare our selves in opening the wounds of our soules to God that hee may spare all Thus we saw formerly The Church here is brought in dealing plainely with God and confessing all for she had an excellent Teacher and God answers all beginning with this I will heale their backsliding They were Idolaters and guilty of the sinnes of the second Table in a high measure no pettie sinnes yet God saith I will heale their backsliding c. Which being healed then an open high-way is made for all other mercies whatsoever which is the next point we Observe hence Observ That the cheefe mercy of all which leades unto all the rest is the pardon and forgivenesse of sinnes Healing of the guilt of sinne we see is set in the front of these Petitions formerly shewed which as it is the first thing in the Churches desires Take away all iniquity c. So it is the first thing yeelded to in Gods Promise I will heale their backsliding c. Pardon of sin and cure of sinne whereby the conscience ceaseth to be bound over to condemnation is the first and chiefest blessing of God and is that for which the Church falls out in a triumph Who is a God like unto thee Micah 7.18 19 20. that pardoneth iniquity and passeth by the transgression of the remnant of his heritage because hee delighteth in mercy c. And this is that excellent and sweet conclusion of the new Covenant also whereupon all the rest of those former foregoing mercies there are grounded Ier. 31.34 for I will forgive their iniquity and I will remember their sinne no more Yea this is the effect of that grand Promise made to his Church after the returne of their captivity Jer. 50.20 In those daies and at that time saith the Lord the iniquity of Israel shall bee sought for and there shall be none and the sins of Iudah and they shall not bee found for I will pardon them whom I reserve The point is plaine and cleere enough it needs no following The Reason is Reason Because it takes away the interposing cloud God is gratious in himselfe pardon of sinne remooves the cloud betwixt Gods gratious face and the soule Naturally God is a spring of mercy but our sinnes stop the spring but when sinne is pardoned the stop is taken away and the spring runs amaine God is not mercifull as a flint yeelds fire by force but as a spring whence water naturally issues Quest Seeing forgivenesse of sinnes unstops this spring why doe we not feele this mercy Answ Surely Why we want the sense of the forgivenesse of sinnes because some sin or other is upon the file uncancelled perhaps unconfessed or because we are stuft with Pride that wee beleeve not or are so troubled or trouble our selves that we apprehend not or beleeve not the pardon of sinnes confessed and hated But sure it is Forgivenesse of sinnes unstops the spring of mercy and unvailes Gods gratious face in Iesus Christ unto us Sinne being not pardoned this stops as the Prophet speakes our iniquity is that which keepes good things from us Therfore the cheefe mercy is that which remooves that which unstops the current of all mercy I will heale their backsliding c. Looke as a condemned Prisoner in the Tower let him have all contentment as long as he is in the displeasure of the Prince stands condemned and the sentence unreversed what true contentment can he have none at all So it is with a sinner that hath not his pardon and quietus est from heaven yeeld him all contentment which the world can affoord all the satisfaction that can issue from the creature yet what is this to him as long as he hath not mercy and that his conscience is not pacified because it is not cleansed
be consummated by Repentance and Sanctifying grace Let no man therefore be too much cast downe for infirmities though ofttimes they breake out In what case we may be comforted though infirmities breake out if thereupon we finde a renewed hatred Repentance and strength against them for God looks not so much how much corruption there is in us as how we stand affected to it and what good there is whether we be in league with it and resist it It is not sinne that damnes men but sin with the ill qualities sin unconfessed not grieved for and unresisted else God hath holy ends in leaving corruption in us to exercise trie us and keepe us from other sinnes Therefore sinne is left uncured Now the way to have it cured The way to have sinne cured both in heaven and in sense of conscience by Sanctification both in the Pardon and likewise in Sanctification we have it in the Context what doth God say I will heale their backsliding c. after they had searched their hearts and thereupon found iniquity and then prayed Take away all iniquity after they had desired a divorse from their sinnes Ashur shall not save us and when they had some faith that God would cure them and accordingly put confidence in God the Father of the Fatherlesse Then saith God I will heale their backsliding so that sense of pardon in the forgivenesse of sinnes and sense of grace comes after sight sense wearinesse and confession of sinne God doth not pardon sinne when it is not seene sorrowed for nor confessed and where there is not some degree of faith to come to God the Father of the Fatherlesse and the great Physitian of soules When wee do this as it is said in the Context then wee finde the forgivenesse of sinnes with the gratious power of Gods Spirit healing of our diseases I will heale their backsliding Let us therefore remember this least we deceive our soules for it is not so easie a thing to attaine unto forgivenesse of sinnes as wee thinke That though â—orgivenesse of sinnes bee freely given yet the preparing way thereunto costs us deare And then againe though forgivenesse of sinnes bee free yet notwithstanding there is a way whereby wee come to forgivenesse of sinnes that costs us somewhat God humbles the soule first brings a man to himselfe to thinke of his course to lay open his sinnes and spread them before God in confession and working upon the soule heartie Repentance so to come to God and waite for forgivenesse of sinnes perhaps a good while before there be a report of it There are none who have sins forgiven but they know how they come by it for there is a predisposition wrought in a mans soule by the Spirit which teacheth him what estate he is in and what his danger is whereupon followes confession and upon that peace God keepes his children many times a long while upon the racke before hee speakes peace unto them in the forgivenesse of sinnes because hee would not have them thinke sleightly of the riches of his mercy It is no easie matter to attaine unto the sense of the forgivenesse of sinnes though indeed wee should strive to attaine it that so wee may walke in the comforts of the Holy Ghost The difficulty of obtaining or recovering the sense of forgivenesse may be seene in David after his fall did hee easily obtaine sense of pardon O no God held him on the racke a long time He roared all the day long Psal 32.3 4. his moisture was turned into the drought of Summer But when hee had resolved a through and no sleight confession when he had resolved to shame himselfe and glorifie God then saith he And thou forgavest my sinne but till he dealt throughly with his soule without all guile he felt no comfort So it is with the children of God when in the state of grace they fall into sinne it is no sleight Lord have mercy upon me that will serve the turne but a through shaming of themselves before God and a through confession resolving and determining to be under another government to have Christ to governe them Why the soule must waite and be humbled before the sense of the forgivenesse of sinnes as well as to pardon them God will no otherwise do it Because hee would glorifie his rich mercy herein for who would give mercy its due glory if forgivenesse were easily attained without shaming of our selves If it came easily without protestation and waiting upon God as the Church heere we should never be throughly humbled for our sinnes and God would never have the glory of his mercy nor knowne to bee so just in hating of sinne in his deare children who long agoe upon such tearmes have attained sense of forgivenesse of sinnes It is worth our trouble to search our soules and to waite at Christs feete never to give over untill we have attained the sense of forgivenesse of sinne It is heaven upon earth to have our consciences inlarged with Gods favour in the pardon of sin That there can be no sense of pardon where Humiliation and Reformation is wanting What is the Reason that many professe that God is mercifull and Christ hath pardoned their sinnes c. if the ground be right it is a high conceit of mercy and such have beene soundly humbled for their sinnes But dost thou professe so who livest carelesly in thy sinnes and licentiously still surely thy ground is naught for hadst thou beene upon the racke in Gods scalding-house and smarted soundly for sinne wouldest thou take pleasure still to live in sinne O no. Those that goe on carelesly in their actions and speeches not caring what they are did they ever smart for sinne who carrie themselves thus Surely these were never soundly humbled for sinne nor confessed them with loathing and detestation Therefore let us marke the Context heere inferred after they had confessed praied and waited resolving Reformation in their false confidence then God promiseth I will heale their backsliding It is a fundamentall error in a Christian course the sleighting of true humiliation which goes along in all the Fabrick and frame of a Christian course Let a man not be soundly humbled with the sight of his sins his faith is weaker and his Sanctification and comfort the sleighter Whereas if a man would deale truly with his owne heart set up a Court there and arraigne judge and condemne himselfe which is Gods end in all his dealings afflictions and judgements inflicted upon us the deeper wee went in this course the more would our comfort be and the report of Gods mercy in the sense of that which followes I will love them freely for mine Anger is turned away The end of the fifth Sermon THE SIXTH SERMON HOS 14.4 5. J will love them freely for mine Anger is turned away J will be as the Dew unto Israel he shall grow as the Lillie and cast forth his Roote as
crosse is Gods Anger and wrath this being remooved nothing hurts all crosses then are gentle milde tractable and medicinall when God hath once said For mine Anger is turned away from him After that 's gone whatsoever remaineth is good for us when we feele no Anger in it What is that which blowes the coles of Hell and makes Hell Hell but the Anger of God ceazing upon the conscience Isa 30.33 this kindles Tophet and sets it a fire like a river of Brimstone Therefore this is a wondrous sweet comfort and incouragement when he saith For mine Anger is turned away from him Whence in the next place wee may observe Observ That God will turne away his Anger upon Repentance When there is this course taken formerly mentioned to turne unto the Lord to sue for pardon to vow Reformation Ashur shall not save us and a through reformation of the particular sinne and when there is wrought in the heart faith to rely on Gods mercy as the Father of the Fatherlesse in whom they finde mercy then Gods Anger is turned away God upon Repentance will turne away his Anger The point is cleere wee see when the Lord hath threatned many grievous judgements and plagues for for sinne one upon the neck of another denounced with all variety of expressions in the most terrible manner yet after all that thundering Deut. 28. 29. It followes And it shall come to passe when all these things are come upon thee Deut 30.1 2 3 the Blessings and the Curses which I have set before thee and thou shalt call them to minde among all the nations whether the Lord thy God hath driven thee and shalt returne unto the Lord thy God c. That then the Lord thy God will turne thy Captivity and have compassion upon thee c. After Repentance you see the promise comes presently after not that the one is the meritorious cause of the other but there is an order of things God will have the one come with the other where there is not sence of sinne and humiliation and thence prayer to God for pardon with reformation and trusting in his Mercy there the anger of God abides still But where these are His anger is turned away God hath established his order that the one of these must still follow the other Another excellent place to the fore-named wee have in the Chronicles If my people that are called by my Name 2 Chro. 7.14 shall humble themselves and pray as they did here in this Chapter Take words vnto your selves and seeke my face and turne from their wicked wayes As they did here Ashur shall not save us we will not ride upon horses c. We will no more rely on the barren false helps of forraine strength what then I will heare from Heaven and will forgive their sinne and will heale their land Here is the promise whereof this text is a proofe so in all the Prophets there is a multiplication of the like instances and promises which wee will not stand upon now as not being controversiall It is Gods name so to doe as wee may see in that well-knowne place of Exodus Iehovah Iehovah God Mercifull and Gratious Long suffering and aboundant in goodnesse and Truth Exo. 34.6.7 keeping mercy for thousands forgiving iniquity and transgression and sinne c. And so it is said At what time so ever a sinner repents himselfe of his sinnes from the bottome of his heart I will put all his sinnes out of my remembrance saith the Lord God The Scripture is plentifull in nothing more especially it is the burthen of EZe 18 and .33 forgivenesse of sinnes and remoovall of wrath upon repentance And for Examples see one for all the rest let the greater include the lesser Manasseth was a greater sinner then any of us all can bee because hee was inabled with a greater authority to doe mischeefe all which no private man or ordinarie great man is capable of not having the like power which he exercised to the full in all manner of cruelty joyned with other grosse and deadly sinnes and yet the Scripture shewes 2 Chr. 33.12.13 that upon his humiliation and praying hee found mercie God turned away his anger That of the Prodigall is a parable also fitted for this purpose who had no sooner a Resolution to returne to his Father Filius timet convitium Luk. 15. c. The sonne feares chiding the father provides a banquet So God doth transcend our thoughts in that kinde wee can no sooner humble ourselves to pray to him heartily resolving to amend our wayes and come to him but hee layes his anger a side to entertaine tearmes of love and friendship with us As wee see in David who was a good man Psa 32.3 4. though he slubbered over the matter of Repentance all which while Gods hand was so heavie upon him that his moysture was turned into the drought of Summer hee roaring all the day long But when once hee dealt throughly in the businesse and resolved I will confesse my transgressions unto the Lord and thou forgavest the iniquity of my sinne Let our humiliation be reall and through with prayer for pardon and purpose to reforme and presently God will shew mercy Reason The Reason is cleere Because it is his Nature so to doe his Nature is more inclined to mercy then anger For him to be angrie it is still upon supposition of our sinnes But to be mercifull and gratious it alwayes proceedes from his owne bowels whether wee be sinners or not without all supposition God is still mercifull unto whom he will shew mercy Who is a God like unto thee saith the Prophet that pardoneth iniquity Micah 7.18 and passeth by the transgression of the remnant of his heritage hee retaineth not his anger for ever because he delighteth in mercy Things naturall come easily without paine as beames from the Sunne water from the Spring and as heate from fire all which come easily because they are naturall So mercy and love from God come easily and willingly it is his nature to bee gratious and mercifull Though we be sinners If wee take this course heere as the Church doth to pray and be humbled then it will follow Mine anger is turned away from him The Vse is Vse First to observe Gods Truth in the performance of his gratious promise who as he makes gratious promises to us so he makes them good His Promise is if wee confesse our sinnes hee will forgive them and be mercifull Pro 28.13 so heere he sayes mine Anger is turned away As they confesse so hee is mercifull to forgive them It is good to observe the experiments of Gods truth Every word of God is a shield Pro. 30.5 that is wee may take it as a shield It is an experimentall truth whereby we may arme our soules This is an experimentall truth that when wee are humbled for our sinnes God hee will bee
the humble and mocke Those who set upon things rashly without prayer as though they were Lords of all and without dependance upon God promising themselves good successe they make Idols of themselves as a proud man is an Idoll hee worships himselfe whilst he leanes to his owne wit plots and parts carnall men thus Idolize themselves Againe you have some who are none of the worst 7. Idolatry is committed by trusting to the performances and tasks of Religion who commit this great sinne of Idolatry by trusting to the outward performances and taskes of Religion thinking that God must needs be bound unto them when they have done so many taskes read and prayd or heard so many sermons or done a good deed But heere lyeth the spirituall subtilty in that they set up these things too high when if they finde not that successe they looke for then they inwardly murmur against God when rather all these things should be done with a spirit of Humility and subjection using them onely as meanes whereupon we expect Gods blessing craving his assistance and strength to doe them in a holy and a selfe-denying manner when we doe otherwise and trust to the outward taskes and performances we doe wee make them Idols And you have many that goe along with outward performances who never come to a dram of grace because they trust to the outward performances and looke not to the life and soule of them which is the Spirit of God assisting quickning strengthning blessing them The life of a Christian is a perpetuall dependance upon God in the use of meanes and not an Idolizing of them to bee carelesse when he hath done his taske 8. It is Idolatry so to trust to the worke of grace as to neglect justificatioÌ„ and acceptation to life everlasting But a more subtill Idolatrie then this is of an other kinde when we trust too much to the worke of grace and rely not upon God in Christ in the matter of justification and acceptation to life everlasting which is a fault both 1. Before 2. After Conversion First before Conversion When we thinke we have not done so much good and beene sufficiently humbled and therefore that God will not be mercifull to us as if Christ must take us with dowry of good deeds or else hee cannot whereas all grace is promised upon our entry and comming into the Covenant of grace upon our believing when we come with emptie hearts and hands The poore saith Christ receive the Gospell Mat. 11.5 Mat. 9.13 Mat. 11.21 and those that are lost Christ is sent to save them and to call in the weary and heavie laden And after Conversion those that are in the state of grace oftentimes want that comfort in the maine point of justification and acceptation to life everlasting which they should have because they looke into their imperfections seeing this and that want and so are swallowed up of discomfort whereas if we had all the graces in the world yet we must live by Faith relying upon the merits of Christ For our good works bring us not to Heaven as a cause but onely are helps and comforts to us in our walking to Heaven For if we had all the sinnes of all men yet Christs all-sufficient Righteousnesse is sufficient for to doe them all away if wee can goe out of our selves and cleave to that Therefore in trouble of conscience we must not looke either to our good or our ill but to Gods infinite Mercy and to the infinite satisfaction of our blessed Sâ—viour the Lord Jesus Christ there as it were loosing our selves seeing our sinnes as mountaines drowned in the infinite sea of his Mercy The blood of Christ that will pacifie and stay the conscience nothing else can give rest to our soules If we looke to our workes and to the measure of our sanctification what saith holy Paul in the like case Yea doubtlesse Phil. 3.8 and I count all things but losse for the excellency of the knowledge of Christ Iesus my Lord for whom I have suffered the losse of all things and doe count them but dung that I may winne Christ even his Righteousnesse and best works therefore there is no regard to be had of them in that case Wherefore when wee would speake comfort to a distressed conscience wee must not looke to his ill or good but to the command This is his command that we believe 1 Iohn 3.23 and looke to the all sufficiencie of God in Christ and the promises whereby we honour God in giving him the glory of his truth and depart with comfort Therefore though wee hate grosse Idolatry yet we see there are many wayes wherein the soule may bee seduced whereby we may come very neere that sinne which our soule hateth by trusting too much to something out of God Vse 5 If then the case be thus how shall we come to reforme it for a Use of Direction so as to flie from all Idolatrie How to reforme our selves so as to flie from Idolatry and to say with Ephraim What have I now any more to doe with Idols First of all doe but consider Gods hatred unto all sorts of Idolaters for he accounts such to hate him and so accordingly punisheth them In the second Commandement those that are given to Idolatrie in any kinde are such as hate God which is a horrible thing and yet notwithstanding this is the disposition of all such as are Jdolaters so farre forth as they are Jdolaters they hate God for the more we know God the more we shall hate all Idols What have I now any more to doe with Idols Labour to grow in the sound knowledge of God and of Christ and of their all-sufficiency Marke S. Paules method Coloss 2. and in other places when he would draw us from all outward things he speakes gloriously of the fullnesse of Christ In him dwelleth all the fullnesse of the God-head bodily and In him you are compleat Col. 2.9 When he would draw them from touch not taste not handle not worshipping of Angels and from counterfeit humility hee labours to dispossesse them of these Idolatrous conceits and to possesse them of the fullnesse of Christ If in him we have fullnesse why should we looke for any thing out of him If we be compleat in him Jf all fullnesse be in him why doe wee seeke any thing out of that fullnesse Thus the holy Apostle shutteth up his first Epistle Babes keepe you from Idols What is promised there 1 John 5.21 Christ is eternall life all is in him whereupon presently comes this Babes keepe you from Idols If life and happinesse and all be in Christ If we be compleat in him and the fullnesse of all be in him why should we goe out of him for any thing Gen. 17.1 When God would perswade Abraham to leave all Idolatrie and all things else to depend wholly upon him what doth he first possesse him with I
he will regard us or not The spirit it is said makes requests for the Saints and God knoweth the meaning of the Spirit Rom. 8.27 because it makes request according to the will of God The same Spirit that stirrs us up to amend our lives and fly Idolatrous courses the same Spirit stirs us up to pray to God according to the will of God and then God heares the desires of his owne Spirit Of all judgements in the world this is the greatest to pray and not to be heard for when wee are in misery our remedy is prayer now when that which should be our remedy is not regarded what a pittifull thing is that Now here is an excellent blessing set downe to pray and for God to heare I will heare him and observe him Because then God and Ephraim were of one minde and joyne in one therefore God cannot but heare and regard Ephraim being of his minde to love and to hate what hee loves and hates Luk. 16. As soone as ever the Prodigall began to hate his former courses the Father came out to meete him Psal 32.3 and so of David I said I will confesse my sinnes to God I said that is in my heart I resolved to confesse to God and thou forgavest mine iniquity God heard his resolution We cannot else entertaine a full purpose to goe to God unlesse there be a cessation from sinne the Prodigall for all his contrition was afraid to bee shaken of his Father for his dissolute life O! but the Father provides a banquet so it is when we turne to God and resolve a new life to cast away our Idolatries and former abhominations presently God heares us and observes us and is ready to meet us There is an excellent place even touching Ephraim himselfe Ier. 31.18 I have surely heard Ephraim bemoaning himselfe thou hast chastised mee and I was chastised as a Bullock unaccustomed to the yoake turne me to thee and I shall bee turned thou art the Lord my God c. Is Ephraim a deare sonne is he a pleasant child for since I spake against him I doe earnestly remember him still therefore my bowels are troubled for him I will have mercy upon him If Ephraim beginne to bemoane himselfe for his folly presently followes that Gods bowels are turned to him so it is said of Ephraim here after hee had renounced Jdols Gods bowels are turned towards him I have heard him and observed him Which yeelds us a sweet and comfortable consideration to turne to God from all our sinfull courses because God is so ready to forgive and to forgive great sinnes What if our sinne be Jdolatry the grand sinne of the first Table yet if Ephraim say what have I to doe with Idols though it be spirituall adultery yet if Ephraim beginne to renounce Idolatry God will say I have heard him and observed him Jf your sinnes were as red as crimson saith God I will make them white as wooll c Crimson sinnes double dyed sins Isa 1 1â— it is no matter what they are if wee come to God there is more mercy in him then sin in us Jf Ephraim say what have I to doe with my former evill courses God will heare him and observe him It is never better with a Christian then when he hath renounced all wicked courses though he thinkes himselfe undone if he leave his former Dalilah delights but there is no such matter for we shall finde a hundred fold more in God Mat. 19.29 as Christ speakes Whosoever leaves father or mother brother or sister house or kindred for me shall have a hundred fold in this world that is they shall have it in contentment and grace in peace of conscience and perhaps in the things of this life in another kinde What lost Abraham when he obeyed God and forsooke his fathers house God was all-sufficient for him he grew a rich man And what lost hee by giving Isaake to God he received his sonne againe of whom there came an innumerable seed And what lost holy David in waiting for the time that he should come unto the Kingdome without making haste he came quietly to the possession of the crowne whereas Ieroboam who made more haste after God had told him he should raigne hee was cursed in his government and none of his posterity came to good There is nothing lost by depending and waiting upon God and renouncing of carnall confidence We think naturally we are undone O! there is no such matter as David speakes When my father and mother forsaketh me Psal 27.10 yet the Lord taketh me up Iohn 9. As we know in the Gospell when the blinde poore man was excommunicated and cast out after he had spoke somewhat stoutely to the Pharisees will ye also be his Disciples yet then Christ takes him presently into his company being expelled by them what lost he by this So when Jsraell had lost all their flesh-pots in Aegypt they had no losse for God provided them Manna from Heaven and what lost they by that they had Angels food instead of their garlicke and onyons I have observed him That is I will have a speciall eye to him I will looke to him in all conditions and states whatsoever God never slumbers nor sleepes like the Master of the house in the Parable Luk. 11.5 who when the poore man came for bread all the rest being asleepe is awake and raised up by the importunity of the poore man So the great Master of the family of Heaven and Earth that governes all hee wakes day and night and never sleepes herein going beyond the care of the dearest friends we have in the world for they must have a time to sleepe the mother though she love the childe as her owne bowells yet notwithstanding shee must have a resting time and perhaps in that time the childe may miscarry but God alwayes observes his eye is alwayes upon his children they are before him written in the palmes of his hands Isa 49.16 he hath them in his eye as in Exodus you have there God brought in observing the children of Israell I have seene Exo. 3.7 I have seene the affliction of my people Israell they thought themselves neglected of God but he tells Moses I have seene I have seene I know it very well hee adds knowledge to sight So there is no affliction in this world to Gods children but God in seeing sees as before he heares the groanes and sighs so he sees the most intimate inward affliction whatsoever that afflicts the soule as they were grieved in very soule at the tyranny of Pharoah Oh but God in seeing hee sees whose eyes are ten thousand times brighter then the Sunne This is a consolation when one thinks that no man sees and regards alas what shall become of me Why should any man say so that hath God to go too who is all eye and all eare God heares and sees his eares
maine So it is with the soule that is truely convinced it is safe for the maine yet it is tumbled and tossed with many doubts and feares but their Anchor is in Heaven Take this for a ground of comfort subscribed unto in the experience of all beleevers that the Spirit of God so farre convinces them of Christs righteousnesse as preserves in them such a power of grace as to cast themselves upon the mercy of God in Christ and God will not quench that sparke though there be little or no light yet there will be heate God will send his Spirit into the heart so farre as it shall not betray it selfe to despaire and let such a beame into the soule as all the power in hell shall not be able to keepe out but it is our owne neglect that we are not more strongly convinced so as to breake through all This is the priviledge of a constant carefull Christian to bee strongly convinced of the righteousnesse of Christ Vse Thus we see how the Holy Ghost convinceth us of righteousnesse other things I must omit If this be so I beseech you let us not loose our priviledges and prerogatives doth God give grace and give Christ with all his righteousnesse and shall not we improove them Let us use this righteousnesse in all temptations Let us pleade it to God himselfe when hee seemes to be our enemy Lord thou hast ordained a righteousnesse the righteousnesse of Christ that hath given full satisfaction to thy justice and he hath given me a title to Heaven howsoever my soule be in darkenesse yet Lord I come unto thee in the name of my Saviour that thou wouldest perswade my soule of that righteousnesse I would glorifie thy Name Wherein wilt thou be glorified In mercy or justice O in mercy above all I cannot glorifie thee in thy mercy unlesse thou perswade me of the righteousnesse of Christ Can I love thee except thou love mee first Canst thou have any free and voluntary obedience from me unlesse J be convinced that Christ is mine Now Lord I beseech thee let me be such as thou maist take delight in Beloved since we have meanes of such a gift let us never rest till wee have it If Satan set upon us hold this out if he tell thee thou art a sinner tell him I have a greater righteousnesse then my owne even the righteousnesse of God-Man I have a righteousnesse above all my unrighteousnesse Satan saith God is displeased with me J but he is more pleased with me in Christ then displeased with me in my selfe Satan saith J have sinned against God I but not against the remedy send Satan to Christ O but thou hast a corrupt nature that makes thee runne into this sinne and that sinne but there is a spring of mercy in God and an over-running fountaine of righteousnesse in Christ an over-flowing sea of the blood of Christ Therefore let us labour to improove this righteousnesse of Christ to God and Satan and against al temptations yea against our own consciences I am thus thus yet God is thus and thus all his Attributes are conveyed to me in Christ Let us exalt God and Christ and set up Christ above our sins above any thing in the world as S. Paul who counted all things dung and drosse for the excellent knowledge of Christ Quest. You will aske me How shall wee know whether we be convinced of this righteousnesse or no Answ I answer we may know by the Method Christ uses in convincing First he convinces of sinne and then of righteousnesse for a man to catch at righteousnesse before hee bee convinced of sinne it is but an usurpation for the Holy Ghost first convinces of sinne Therfore you have many perish because they never were abased enough Beloved people are not lost enough and not miserable enough for Christ and not broken enough for him and therfore they go without him Quest But how shall I know that the Holy Ghost hath convinced me enough of sin so that I may without presumption apply the righteousnesse of Christ unto my selfe Onely thus if the Holy Ghost have discovered my sinfull condition of nature and life Answ so as to worke in me an hatred of sin and to alter my bent another way and so make Christ sweet unto me then I am sufficiently convinced of sinne This in answer to that Question by the way To returne in the next place I may know I am convinced throughly of the righteousnesse of Christ by the witnesse and worke of the Spirit The Spirit brings light and faith the work of the Spirit hath a light of its owne as I know I beleeve when I beleeve but sometimes wee have not the reflect act of faith whereby to evidence our owne graces to our selves but ever he that is convinced of the Spirit of God his heart will be wrought to beare marveilous love to God upon this apprehension that God is mine and Christ is mine the soule is constrained to love whereupon ensues an enlargement of heart and a prevalency of comfort above all discomfort for love casteth out feare This one comfort that our sins are forgiven and that we have right and title to Heaven when the soule is convinced of this it is in a blessed condition then what is poverty and what is imprisonment not worthy to bee reckoned in respect of the glory that shall be revealed Againe where the Holy Ghost convinces enough there is inward peace and great joy sutable to the righteousnesse As the righteousnesse is an excellent righteousnesse of God-Man so that peace and joy that comes from it is unspeakable peace and joy So that when the heart sees it selfe instated in peace and joy as you have it Rom. 5. Being justified by faith wee have peace towards God not only inward peace and joy but a peace that will shew it selfe abroad a glorious peace a peace that will make us glory verse 3. We glory in tribulation A hard matter to glory in abasement not only so but we glory in God God is ours and Christs righteousnesse ours when Christ hath satisfied Gods wrath then we may make our boast of God Againe where this conviction of righteousnes is it answers all objections the doubting heart will object this and that but the Spirit of God shewes an All-sufficiency in Christs obedience and that sets the soule downe quietly in all crosses and calmes it in all stormes in some degree Where the soule is convinced of the righteousnesse of Christ there the conscience demands boldly It is God that justifies who shal condemne It is Christ that is dead and risen againe and sits at the right hand of God Who shall lay any thing to the charge of Gods chosen So that a convinced conscience dares all creatures in Heaven and Earth it works strongly and boldly I shall not need to inlarge this you know whether you are convinced Vse To end the point I beseech you labour to live by this
RIC SIBBS S THEOL D AVL KATHARINAE CANTAB MAG NEC NON HOSPITIO GRAI A S CONCIONIBVS Aetat Suae 58. THE RETVRNING BACKSLIDER OR A COMMENTARIE upon the whole XIIII Chapter of the Prophecy of the Prophet HOSEA Wherein is shewed the large extent of GODS free Mercy even unto the most miserable forlorne and wretched sinners that may be upon their Humiliation and Repentance Preached by that Learned and Judicious Divine Dr. SIBBS late Preacher to the Honourable Society of Grayes Inne and Master of Katherine Hall in CAMBRIDGE Published by his owne Permission before his Death JEREM. 3. 10 11. Goe and Proclaime these words towards the North and say Returne thou Backsliding Israel saith the LORD and I will not cause mine Anger to fall upon you for I am mercifull saith the LORD and I will not keepe Anger for ever Onely acknowledge thine Iniquity c. LONDON Printed by G. M for George Edwards in the Old Baily in Greene-Arbour at the signe of the Angell MDCXXXIX To the Reader GOod Reader this Treatise begs the favour of those concerning whom especially it is said Christ came for poore trembling siners the blind the prisoners of hope such who by the assiduity iteration and multitude of Satans discouragements temptations sit as it were in darknes in the valley of death to whom every sowre thing is sweet Because these most of all relish and stand in need of mercy for when the least flame of that unsupportable wrath breakes forth in shew which is powred out like fire and kindled by the breath of the Lord of Hostes like a river of brimstone which can make the mountaines quake the hils melt burne up the earth and all that is therein the poore soule for the time thinking on nothing but blackenesse and darkenesse of tempest whilst by past sinnes without sight of the Mediator stares them in the face with millions of unconceiveable horrors and astonishments then to see light in darknesse Mercy in wrath the Sun-shine of righteousnesse a gratious God appeased by a Mediator with some sight and sense of its interest therin this must needs overjoy the troubled soule which is the maine subject of this booke how gratious God is to encourage miserable sinners to returne what incouragements and helps hee gives them what effects his gratious working hath in them and how sweetly they close with him againe Wherefore though this messe comes not unto thee set forth in a Lordly dish not having passed since the preaching thereof under the exquisite hand of the most worthy Author yet despise it not for many times though things of greater judgement affect the understanding most yet things of lesser concisenesse worke more upon the affections in a plaine flowing way which happinesse with all other felicities he wisheth thee who is ever Thine in the best bonds J H. THE SVMME OF THIS TREATISE THE time when Hosea prophesied pag. 2. The people of God are exhorted to repentance by many motives pag. 3. Gods answer to their petitions pag. 4. God comes not suddenly upon his children but gives them warning pag. 6. Which ariseth from the goodnesse of his nature pag. 7. Spirituall meanes best for preventing judgments pag. 7. In returning to God there must be a stop pag. 8. Humiliation what it is pag. 9. Resolution what it is pag. 9. How to know the truth of our Humiliation pag. 10. Where there is a falling into sinne there will be a falling into misery pag 12 c. God is willing to be at peace with us pag. 16. In all our distresses we must come to God in praier pag. 17 18 c. Why we must bring words with us though God knowes our mind pag. 22. That words and purposes must concurre in prayer pag. 23. Confession how it is to be made pag. 24. Why all iniquity is to be praid against pag. 25. The tryall of a sound desire pag. 26. Mercy begged above all pag. 27. Whether we ought not to thinke of our former sins pag. 28. How we may know our sinnes are forgiven pag. 29 c. The misery of those that have not their sinnes forgiven pag. 32. Gods favours are compleate to his children pag. 33. The loadstone of the soule is good pag. 34 c. How we may know blessings come from the love of God pag. 37 38 c. The use of vowes pag. 42 c. of a broken heart pag. 45 c What the sacrifice of praise is pag. 48 49. Why lips are mentioned for praise pag. 50. Helps to praise God pag. 51 52 Doubting kils thankefulnesse pag. 53. Assurance is the nurse of thanksgiving pag. 54. We should take advantage of our dispositions pa. 59. Incouragements to praise God pag 60 c. How to know when praise is accepted pag. 63. Reformation must be joyned with prayer pag. 66. True repentance is of the particular sin pag. 67 68 c. The creature cannot helpe of it selfe pag. 71 c. We are not to place our confidence in forces at home or abroad pag. 77. Warre is lawfull pag. 78 79. How we shall know when we exceed in confidence in the creature pag. 80 81. Boasting is Idolatry pag. 82 83. The danger of carnall confidence pag. 84. The emptinesse of the creature pag 85 c Men naturally prone to Idolatry pag. 92 93 c. Bitternesse of sinne causeth repentance pag. 99 100 101. Our affiance ought not to be upon the creature but upon God pag. 102. What Religion is pag. 103 104. Why the world hates Christians pag. 105. Mercy a most sweet object pag. 106 107 c. Why God shewes mercy to the distressed pag. 110 111 c. Worldlinesse to be hated pag. 115 116 c. How to retort Satans pollicy in our extreamity pag. 119. Where God gives a spirit of prayer he will answer pag. 126 127. Why we should come before God in prayer pag. 128 129. That Gods Church and Children are prone to backesliding pag. 131 c. How shall we know we are sicke of this pag. 134 c. Repentance not to be delayed pag. 139. Want of conviction makes us carelesse pag. 150 151 152. God is willing to save us pag 143 c. The scope of the new Covenant pag. 149. The greatest sinne is to deny God the glory of his Mercy pag. 150. An incouragement to search our sins deepely pag. 151 c. How to know God hath pardoned our sins pag. 156 157 158. Why carnall men are so quiet pag. 159. How to know the pardon of sin pag. 160. Why God suffers infirmities pag. 161 c. Why the soule must be humbled pag. 165. How God loves freely pag. 172 173 c. Gods anger against sinne pag. 183 184 c. Repentance turnes away Gods anger pag. 188 189. c. How anger felt may be remooved pag. 193. How to know afflictions are not in wrath though continued pag 195 196 197. That God hath a salve for every sore pag. 202. Gods love is
is because Prayer sets God on worke Hos 2.21 22. and God who is able and willing to go through with his works sets all the creatures on worke 1 King 18.45 As we heard of Eliah when hee prayed for raine the creatures were set a worke to effect it Object Where it may be Objected O but raine might come to late in that hot Countrie where all the Rootes and Herbes might bee withered and dried up in three yeares space Yet all was well againe Answ the land brought forth her increase as formerly for faithfull Prayer never comes too late because God can never come too late if our prayers come to him 2 Chron. 15.2 we shall find him come to us Iehoshaphat we read was in great distresse when three Kings came against him yet when hee went to God by unfained and hearty fasting and prayer God heard him fought for him and destroyed all his enemies The Scripture sheweth also how after Hezekiahs Prayer 2 Chron. 19.6 14. against Senacheribs Blasphemies and threatnings the Lord sent forth his Angell and destroyed in one night of them 2 King 19.20.35 a hundred fourescore and five thousand of the Assyrians This is first for Reproofe of those who in Vse 1 their distresses set their wit wealth friends and all a worke but never set God a worke as Hezekiah did in Senacheribs case The first time hee turned him off to his cost with enduring a heavie taxation 2 King 18.14 and yet was never a whit the better for it for Senacherib came shortly after and besieged Hierusalem untill Hezekiah had humbled himselfe and prayed and then God chased all away and destroied them he had better have done so at first and so have saved his monie and paines too 2 Chron. 14.11 The like weakenesse we have a proofe of in Asa who when a greater Armie came against him of ten hundred thousand men laid about him Prayed and Trusted in God and so was delivered with the destruction of his enemies yet in a lesser danger 2 Chron. 16.2 against Baasha King of Israel distrusted God and sent out the Treasures of the house of God and out of his owne house unto Benhadad King of Syria to have helpe of him by a diverting warre against Baasha King of Israel which his plot though it prospered yet was hee reproved by the Prophet Hanani 2 Chron. 16.7 and warres thenceforth denounced against him This Asa notwithstanding this experiment afterwards sought unto the Phisitian before hee sought unto God Secondly This blameth that barrennesse and Vse 2 want of words to go unto God which for want of hearts wee often find in our selves It were a strange thing to see a wife have have words enough for her maids and servants and yet not to bee able to speake to her husband Wee all professe to bee the Spouse of Christ what a strange thing then is it to bee full when wee speake to men yet be so emptie and want words to speake to him A begger wee know wants no words nay he aboundeth with variety of expressions and what makes him thus fruitfull in words What makes a bold begger his necessity and in part his hope of obtaining These two make beggers so earnest So would it be with us if we found sufficiently our great need of Christ and therewith had hope it would embolden us so to go to God in Christ that we should not want words but wee want this hope and the feeling of our necessities which makes us so barren in prayer Prepare thy selfe therfore to prayer by getting unto thee a true sense of thy need acquaintance with God and hope to obtaine and it will make thee fervent in prayer and copious in thy requests Vse 3 Thirdly this is for Consolation though one should want all other meanes yet whatsoever their misery be if they can take words and can pray well Isa 38.3 they shall speed well If the misery be for sin confesse it and ask pardon for it and they shall have it and be cleansed from all unrighteousnesse 1 John 1.9 Words fetch the comfort to us though it be the blood of Christ onely that hath paid the debt Isa 53.5 The end of the first Sermon THE SECOND SERMON Hos. 14.2 Take with you words and turne to the Lord say unto him take away all iniquity and receive us gratiously so will we render the Calves of our lips AS wee lost our selves in the first Adam so the mercie of God in the Covenant of Grace found out a way to restore us againe by the second Adam Jesus Christ in whom all the Promises are yea and Amen yesterday and to day and the same for ever And as the wisedome of God did freely find out this way at first comforting our first Parents with it in Paradice so this bowells of incomprehensible love of his hath so gon on from time in all ages of the Church comforting and raising up the dejected spirits of his Church from time to time and awakening them out of their drowsinesse and sleepie condition And many times the greater sinners he dealt with the greater mercies and tender bowells of compassion were opened unto them in many sweet and gratious promises tendering forgivenesse and inviting to Repentance as here in this Chapter and whole Prophecie is shewed what Tribe so wicked so full of Idolatry and Rebellion as Ephraim and yet here Ephraim and Israel are taught a lesson of Repentance as the tender Nurse feeds her childe and puts meate in its mouth so here the Lord puts words in the mouth of this Rebellious people Take with you words and turne unto the Lord. Object What needs God words hee knowes our hearts before we speake unto him Answ Why wee must bring words with us though God knowes our minde It s true God needs no words but we doe to stirre up our hearts and affections and because he will have us take shame unto our selves having given us our tongues as an instrument of glorifying him he will have our glory used in our Petitions and Thankesgivings and therefore in regard of our selves he will as was said have us take words unto our selves for exciting of the graces of God in us by words blowing up of the affections and for manifestation of the hidden man of the heart God will be glorified by the outward as well as by the inward man And Turne to the Lord. He repeats the exhortation of Returning That words and purposes must concurre in Prayer to shew that words must not bee empty but such as are joyned with a purpose of turning to God for otherwise to turne to him with a purpose to live in any sin is the extremity of prophane impudence to come to aske a pardon of the King with a resolution to live still in Rebellion against him what is this but mockerie as if one should come with a dagg to shoote him Such is our
think the poorest Carman or tankerd bearer at liberty happier then hee who would not change estates with him So it is with a man that hath not sued out his pardon nor is at peace with God he hath no comfort so long as he knowes his sins are on the file that God in heaven is not at peace with him who can arme all the Creatures against him to be revenged of him in which case who shall be Umpire betwixt God and us if we take not up the controversie betwixt him and our soules Therefore it being so miserable a case to want assurance of the forgivenesse of sinnes it should make us be never an houre quiet till we have gotten it seeing the uncertainty of this life wherein there is but a step betwixt Hell Damnation and us Therefore sue unto God plie him with broken and humble hearts that he would pardon all the sins of our youth and after age knowne and unknowne that he would pardon all whatsoever Take away all iniquity And do good to us For so it is in the Originall but it is all one Receive us gratiously and do good to us All the goodnesse wee have from God it is out of his grace from his free grace and goodnesse all grace every little thing from God is grace as we say of favours received of great persons this is his grace his favour so this is a respect which is put upon all things which we receive from God when wee are in Covenant all is gratious Take wee the words as they are the more plaine in the Originall Take good and doe good to us take good out of thy Treasure of goodnesse and doe good to us bestow upon us thy owne good First Take away our iniquities and then take good out of thy bounty and doe good to us whence we see That Gods mercy to his children is compleate and full Doct. That Gods favours are compleate to his children For hee takes away ill and doth good men may pardon but withal they think that they have done wondrous bountifully when they have pardoned but Gods goes further hee takes away ill and doth good takes good out of his Fountaine and doth good to us Therefore let us make this use of it Vse of incouragement to be encouraged when we have the first blessing of all Forgivenesse of sinnes to goe to him for more and more and gather upon God further and further still for because hee is a Fountaine of goodnesse that can never bee drawne drie hee is wondrously pleased with this Wee cannot honour him more then by making use of his mercy in the forgivenesse of sinnes and of his goodnesse in going to him for it and having interrested ourselves in his goodnesse goe to him for more Lord thou hast begun make an end thou hast forgiven my sinnes I want this and this good together with the pardon of my sinnes doe mee good Receive us gratiously or doe us good That good is the loadstone of the soule Now good is the loadstone of the soule the attractive that drawes it therefore after Forgivenesse of sinnes he saith doe good The Petition is easie God will soone grant it for nothing else interposeth betwixt God and us and makes two but sinne which being remooved he is all goodnesse and mercy All his waies are mercy and truth Psal 25.10 Yea even his sharpest waies are mercy all mercy when sin is forgiven there is goodnesse in all in the greatest crosse and affliction Doe good to us That God appeares to bee good onely to a sanctified soule The soule wee see desires good and needs good It is a transcendent word here and must be understood according to the taste of Gods people of a sanctified soule Doe good especially doe spirituall good to us together with the forgivenesse of sinnes give us the righteousnesse of Jesus Christ sanctifying grace such good as may make us good first for the desire must bee such as the person is who makes it Wicked men as it is said of Balaam have good gifts without the good God but wee must not bee so pleased with gifts unlesse wee bee good our selves and see God making us good Can an evill tree bring forth good fruit Mat 7.18 Therefore the Apostle calls the regenerate person Gods workemanship c. We are Gods good worke and then wee doe good workes being made good good comes from us Doe good to us It is an acknowledgement of their owne emptinesse Doe good to us That asking of good argues the ingenuity of confessing want and emptinesse We are blinde in our owne understandings inlighten us we are perplexed set us right we are dull quicken us we are empty fill us we are darke shine upon us we are ready to goe out of the way establish us every way doe good to us suitable to our wants The best that wee can bring to thee is emptinesse therefore doe thou doe good to us fill us with thy fullnesse Do good to us every way whereby thou usest to convey spirituall things to thy servants soules give us first thy grace thy Spirit which is the spring of all good things for the Spirit of God is a Spirit of direction of strength of comfort and all therefore he who hath the Spirit of God hath the spring of all that is begd in the first place And then give us good Magistrates to rule us well and good Ministers who are the dispensers of grace instruments of our salvation the Conduit-pipes whereby thou derivest and conveyest good to us when thou hast made us good continue the meanes of salvation for our good every way The Church when she saith Doe good to us hath a large desire here be seeds of wondrous large things in these two short petitions Take away all iniquity And doe good to us A Bono Deo c. From the good God nothing can come but what is good therefore do good to us in all spirituall things The Prophet David aimes at this excellent good Psal 4.6 7. saying that other men are for corne wine and oyle and say who will shew us any good But Lord lift thou up the light of thy countenance upon us Thy loving kindnesse is better then life therefore doe good to us When thou hast forgiven our sins shine gratiously upon us in Jesus Christ In the good desired outward prosperity is also included And it extends its limits likewise to outward prosperity this desire of doing good let us have happie daies sweeten our pilgrimage here let our profession of Religion bee comfortable doe not lay more crosses upon us then thou wilt give us strength to beare doe good to us every way But marke the wisedome of the Holy Ghost in dictating of this Prayer to them hee speakes in generall doe good to us not to doe this or that good but he leaves it to the wisedome of God as they here frame their hearts unto the will of
God Doe good to us spirituall that needs no limitation because wee cannot more honour God then to depend upon him for all spirituall good things Thou art wiser and knowest what is good for us better then we our selves beggars ought to be no choosers therefore Doe good to us for the particulars wee leave them to thy wisedome O Beloved it is a happy and blessed priviledge to be under the conduct of so wise and All-sufficient a God who is good and as hee is good knowes best what is good for us We would have riches liberty and health I but it may bee it is not good for us Doe good to us Thou Lord knowest what is best doe in thine owne wisedome what is best Vse Which should teach us not to limit the Holy one of Israel in our desires of any outward thing whatsoever Especially desire forgivenesse and spirituall good things leaving the rest to his wise disposing Yet notwithstanding out of the sense of paine and griefe wee may pray either for the mitigation or remooving of a crosse if God bee so pleased because hee hath put in us selfe-love not sinnefull but love of preserving our nature therefore he permits us if it may stand with his good pleasure to desire the good of our outward man as Lord give us bodily health for we cannot else bee instruments of serving thee With reservation of Gods good pleasure wee may desire such and such things conditionally that when we see God will have it otherwise we rest contented sit downe quietly knowing that whatsoever health sicknesse or crosses hee sends it comes from his goodnesse and love and shall turne to our good at length if wee love God all shall worke for good Take away our iniquity and doe us good wee should make this petition for the Church and our selves pardon our sinnes and doe good to us to our persons to the state to the times wherein we live to the Church at home and abroad doe good to all How to know when blessings enjoyed come from Gods love Anâ— we may observe this from the order and know what good wee have it comes from God in love when it comes after forgivenesse of sinnes How then may wee take comfort of all the good things we have enjoyed having seene many good daies enjoyed many good blessings in health wealth good Magistracie Ministery Peace plenty and the like If all this goodnesse of God leade us to God and draw us neerer unto him after forgivenesse of sinnes grounded on the former evidences I spake of then they come in love But never let us thinke to have true comfort with a blessing or any good thing we enjoy till wee have assurance of Gods love and mercy in the forgivenesse of sinnes least God strip us naked of all the good things wee have and make us as naked as Dives in Hell who had not any thing that was good to refresh his body or soule So that all good things wee enjoy here without this will onely aggravate our condemnation Let us observe therefore how all our good things are joyned with spirituall good whether wee our selves are made better by them or not having our sinnes pardoned I beseech you let us renew our requests for forgivenesse of sinnes every day making our accounts even with God desiring grace to set our soules in a holy and sanctified frame with God that our selves may bee good our conversation good and that then he would doe good to us all other waies and sanctifie all other things This is the Method of Gods Spirit in setting us right onwards in our heavenly journey first to have forgivenesse of sins then sanctification to be better our selves and then to looke for peaceable and comfortable daies in this world if God see it good What can bee more Take away all iniquity and doe us good all manner of good Therefore since all good comes from God the first and chiefe good let us labour to have communion with him by all sanctified meanes that so hee may take away our ill and doe us every way good to our soules bodies conditions O what a blessed thing is it for a Christian to keepe a strict and neere communion with the fountaine of goodnesse who can doe more for us then all the world besides When we are sick on our death beds or when conscience is throughly awaked then to speake peace comfortably to us in this great extremitie is more worth then all this world Therefore let us labour to keepe communion with God that he may speake peace to our soules when nothing else can I beseech you therefore let us take heed how we breake or walke loosely with God seeing wee can have no further comfort of any good thing we enjoy then wee are carefull to keepe and maintaine our peace and communion with him at all times and when we run into arrerages with God then bee sure we lie not in sinne but say Take away all iniquity and doe good to us labouring to bee in such an estate as God may give us his holy Spirit both to make us good and sanctifie unto us all other good There bee good things which are are good of themselves and which make all other things good Thus by communion with God we our selves are made good and all other things likewise are made good to us all his waies being mercy and truth unto those who feare him Therefore resigne we our selves and all that we have unto his wisedome and disposing because oftimes there is good where wee imagine the worst of evills to be as it is sometimes good to have a veine opened Simile to be purged the Physitian thinkes so when yet the Patient impatient of Reasons issue thinkes not so But as the Physitian is wiser then the Patient to know what is best for him so God is wiser then man to know what is good for him who intends us no hurt when he purgeth us by affliction All our care therefore should be to annihilate our selves to come with empty poore soules to God Doe good to us In which case it is no matter what our ill bee if hee doe us good who hath both pardon and rich grace to remoove the evill of sinne and convey all grace unto us out of his rich Treasurie So will we render the calves of our lips Here is the Restipulation or promise they Returne backe againe to God for there is no friendship maintained without rendring when God hath entred into Covenant with us then there is a kinde of friendship knit up betwixt him and us he becomming our friend We must not therefore be like graves to swallow up all and returne nothing for then the inter-course betwixt God and us is cut off Therefore the same Spirit which teaches them to pray and to Take to them words teacheth them likewise to take unto them words of Praise that there may bee a Rendring according to Receiving without which we are worse then
Quest Why lips are mentioned for praise onely Answ But why doth the Prophet especially mention lips The Calves of our lips which are our words 1. Partly because Christ who is the Word delights in our words 2. Because our Tongue is our glory and that whereby we glorifie God 3. And especially because our Tongue is that which excites others Being a trumpet of praise ordained of God for this purpose Therefore The Calves of our lips Partly because it stirres up our selves and others and partly because God delights in words especially of his owne dictating To come then to speake more fully of Praise and Thankesgiving let us consider what a sweet excellent and prevailing duty this is which the Church to bind God promiseth unto him The Calves of our lips I will not bee long in the point Helpes to praise God but onely come to some helpes how we may come to doe it First this Praising of God must be from an humble broken heart 1. It must bee from an humble broken heart the humble soule that sees it selfe not worthy of any favour and confesseth sinne before God is alway a thankfull soule Take away our iniquity and then doe good to us we are empty our selves Then will we render thee the Calves of our lips What made David so thankefull a man He was an humble man and so Iaakob what abased him so in his owne eyes his humility Gen. 32.10 Lord I am lesse then the least of thy mercies He that thinkes himselfe unworthie of any thing will be thankfull for everything and he who thinkes himselfe unworthy of any blessing will be contented with the least Therefore let us worke our hearts to humility in consideration of our sinnefullnesse vilenesse and unworthinesse which will make us thankfull especially of the best blessings when we consider their greatnesse and our unworthinesse of them A proud man can never be thankfull Therfore that Religion which teacheth pride cannot bee a thankfull Religion Popery is compounded of spirituall pride Merit of Congruity before Conversion Merit of Condignity and desert of heaven after Free-will and the like to puffe up nature what a Religion is this must we light a candle before the divell is not nature proud enough but we must light a candle to it 2. A due consideration of the greatnesse of the blessings to be spiritually proud is worst of all And with our owne unworthinesse add this a consideration of the greatnesse of the thing we blesse God for setting as high a price upon it as wee can by considering what and how miserable we were without it He will blesse God joyfully for pardon of sin who sees how miserable he were without it in misery next to divels ready to drop into hell every moment and the more excellent we are so much the more accursed without the forgivenesse of sinnes For the soule by reason of the largenesse thereof is so much the more capable and comprehensible of misery as the divels are more capable then wee therefore are most accursed O this will make us blesse God for the pardon of sinne and likewise let us set a price upon all Gods blessings considering what we were without our senses speech meate drinke rest c. O beloved we forget to praise God sufficiently for our senses This little sparke of Reason in us is an excellent thing grace is founded upon it if we were without Reason what were we If we wanted sight hearing speech rest and other daily blessings how uncomfortable were our lives This consideration will add and set a price to their worth and make us thankfull to consider our misery without them But such is our corruption that favours are more knowne by the want then by the enjoying of them when too late we many times finde how dark and uncomfortable we are without them then smarting the more soundly because in time we did not sufficiently prize and were thankfull for them And then labour to get further and further assurance that wee are Gods children beloved of him 3. To get assurance that we are in Gods love this will make us thankefull both for what we have and hope for It lets out the life blood of Thankefullnesse to teach doubting or falling from grace What is the end I beseech you why the glory to come is revealed before the time that we shall be sonnes and daughters Kings and Queenes heires and co-heires with Christ and all that he hath is ours Is not this knowledge revealed before hand that our praise and thankesgiving should before hand be sutable to this Revelation being set with Christ in heavenly places already Whence comes those strong phrases we are raised with Christ Eph 2.6 sit with him in heavenly Places Col. 1.13 are translated from death to life Tronsformed into his image 2 Pet. 1.4 Partakers of the divine nature c. If any thing that can come betwixt our beleeving and our fitting there could disappoint us thereof or unsettle us it may as well put Christ out of Heaven for we sit with him That Popish Doctrine of doubting kills Thankfullnesse to God If we yeeld to the uncomfortable Popish Doctrine of doubting we cannot be heartily thankfull for blessings for still there will rise in the soule surmises I know not whether God favour me or not it may bee I am onely fatted for the day of slaughter God gives mee outward things to damne me and make me the more inexcusable what a cooler of praise is this to be ever doubting and to have no assurance of Gods favour But when upon good evidence which cannot deceive wee have somewhat wrought in us distinct from the greater number of worldlings Gods stampe set upon us having evidences of the state of grace by conformity to Christ and walking humbly by the Rule of the Word in all Gods waies Then we may heartily be thankfull yea and we shall breake forth in Thankesgiving this being an estate of Peace and joy unspeakeable and glorious wherein we take every thing as an evidence of Gods love That assurance of being in the state of grace is the nurse of Thankesgiving Thus the assurance of our being in the state of grace makes us thankfull for every thing so by the contrary being not in some measure assured of Gods love in Christ wee cannot bee Thankfull for everything For it will alwaies come in our minde I know not how I have these things and what account I shall give for them Therefore even for the honour of God and that we may praise him the more cheerefully let us labour to have further and further evidences of the state of grace to make us thankfull both for things present and to come seeing faith takes to trust things to come as if it had them in possession Whereby we are assured of this that wee shall come to heaven as sure as if we were there already This makes us praise God before hand for
all favours as blessed Peter begins his Epistle Blessed bee the God and Father of our Lord Iesus Christ 1 Pet. 1.3 which according to his abundant mercy hath begotten us againe unto a lively hope by the Resurrection of Iesus Christ from the dead to an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you c. As soone as we are new borne wee are begotten to a Kingdome and an Inheritance therefore assurance that we are Gods children will make us thankfull for grace present and that to come as if we were in Heaven already we begin then the imployment of Heaven in thankesgiving here to praise God before hand with Cherubines and Angels Let us then be stirred up to give God his due before hand to begin Heaven upon Earth for wee are so much in heaven already as we abound and are conversant in thanksgiving upon earth The end of the second Sermon THE THIRD SERMON HOS 14.2 3. So will we render the Calves of our lips Ashur shall not save us we will not ride upon horses neither will we say any more to the works of our hands ye are our gods for in thee the Fatherlesse findeth mercy THE words as wee heard heretofore containe a most sweet and excellent forme of Returning unto God for miserable lost and forlorne sinners wherein so farre God discovers his willingnesse to have his people returne unto him that he dictates unto them a forme of prayer Take with you words and turne to the Lord say unto him Take away iniquity Wherein wee see how detestation of sin must be as generall as the desire of pardon and that none heartily pray to God to Take away all iniquity who have not grace truly to hate all iniquity And doe good to us or doe gratiously to us for there is no good to us till sin be remooved though God bee goodnesse it selfe there is no provoking or meriting cause of mercy in us but he findes cause from his owne gratious nature and bowels of mercy to pitie his poore people and servants It is his nature to shew mercy as the fire to burne a spring to runne the Sun to shine Therefore it is easily done as the Prophet speakes Who is a God like unto thee Micah 7.18 Where we came to speake of the Restipulation So will wee render the Calves of our lips where Gods favour shines there will be a reflection love is not idle but a working thing it must render or die and what doth it render divers Sacrifices of the New Testament which I spoke of that of a broken heart of Christ offered to the Father to stand betwixt Gods wrath and us our selves as a living Sacrifice Almes-deeds and praise which must bee with the whole inward powers of the soule Praise is not comely in the mouth of a foole saith the Wiseman nor of a wicked man as Psal 50.16 17. saith God to such What hast thou to doe to take my words in thy mouth since thou hatest to bee reformed and hast cast my words behind the There are a company who are ordinary swearers and filthy speakers for them to praise God James 3.10 Iames tells them that these contrarie streames cannot flow out of a good heart O no God requires not the praise of such fooles I gave you also some Directions how to praise God and to stirre up your selves to this most excellent duty which I will not insist on now but add a litle unto that I then delivered which is To take advantages of our disposition James 5.13 That we must watch all advantages of praising God from our dispositions Is any merrie let him sing saith Iames O it is a great point of wisedome to take advantages with the streame of our temper to praise God When he doth incourage us by his favours and blessings and inlarge our spirits then we are in a right temper to blesse him let us not loose the occasion This is one Branch of redeeming of time to observe what state and temper of soule wee are in to take advantage from thence Is any man in heavinesse he is fit to mourne for sin let him take the opportunity of that temper Is any disposed to cheerefullnesse let him sacrifice that marrow oyle and sweetnesse of spirit to God We see the poore birds in the spring-time when those little spirits they have are cherished with the Sun-beames how they expresse it in singing so when God warmes us with his favours let him have the praise of all A censure of those who take the advantage of Gods blessings to feed their lusts And here I cannot but take up a lamentation of the horrible ingratitude of men who are so farre from taking advantage by Gods blessings to praise him that they fight like Rebels against him with his owne favours Those tongues which he hath given them for his glory they abuse to pierce him with blasphemie and those other benefits of his lent them to honour him with they turne to his dishonour like children who importunately aske for divers things which when they have they throw them to the dog So favours they will have which when they have obtained they give them to the divell unto whom they sacrifice their strength and cheerefullnesse and cannot be merrie unlesse they be madd and sinnefull Are these things to be tolerated in these daies of light How few shall wee finde who in a temper of mirth turne it the right way Incouragement to Praise God But to add some incouragements to incite us to praise God 1. We honour him by it unto the former I beseech you let this be one That we honour God by it it is a well-pleasing Sacrifice to him If wee would studie to please him we cannot do it better then by praising him 2. It is the most gainefull trading And it is a gainefull trading with God for in bestowing his seed where he findes there is improovement in a good soyle with such a sanctified disposition as to blesse him upon all occasions that there comes not a good thought a good motion in the minde but we blesse God who hath injected such a good thought in our heart there I say God delights to shower downe more and more blessings making us fruitfull in every good worke to the praise of his Name Sometimes we shall have holy and gratious persons make a law that no good or holy motion shall come into their hearts which they will not be thankfull for O when God seeth a heart so excellently disposed how doth it inrich the soule It is a gainefull trade As we delight to bestow our seed in soyles of great increase which yeeld sixtie and an hundred fold if possible so God delights in a disposition inclined to blesse him upon all occasions on whom he multiplies his favours And then in it selfe 3. It is a most noble act of Religion it is a most noble act of
third Sermon THE FOVRTH SERMON HOS 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the works of our hands ye are our gods for in thee the Fatherlesse findeth mercy WE shewed you heretofore at large how the Spirit of God by the Prophet doth here dictate a forme of turning unto these Israelites Take unto you wordes and then teach them what they should returne backe againe Thanks So will wee render the Calves of our lips wherein they shew two things 1. That they have no great matters to render Oxen or Sheepe c. 2. They shew what is most pleasing unto God The Calves of our lips that is thankesgiving from a broken heart which as the Psalmist speakes pleaseth God better then a bullocke that hath hornes and hoofes But this is not enough the Holy Ghost therefore doth prescribe them together with Prayer and Thankesgiving Reformation Ashur shall not save us we will not ride upon Horses neither will we say any more to the workes of our hands ye are our gods for in thee the fatherlesse findeth mercy So that here you have Reformation joyned with Prayer and Praise Whence wee observed divers things That without Reformation our Prayers are abhominable That in Repentance there must be Reformation of our speciall sinne which here they doe Take this one thing more in the third place Observ which shall be added to the former In Reformation we must goe not onely to the outward delinquencies but to the spring of them which is some breach of the first Table The Roote of all sin whence The roote of all sinne is the deficiency of obedience to some command of the first Table when confidence is not pitched aright in God or when it is misapplyed and misfastened to the creature when the soule sets up somewhat for a stay and prop unto it which it should not doe this is a spirituall and a subtle sinne and must be repented of as here Ashur shall not save us c. It were good therefore for all those who seriously intend the worke of Repentance to take this course If the grosse fault be of the second Table take occasion of sorrow and mourning thence but when you have begunne there resolve and bring all to the breeding sinne of all which is the fastning of the soule falsly when it is not well fastened and bottomed in the root And therefore it was well done by Luther who in a Catechisme of his brings in the First Commandement into all the Commandements of the first and second Table Thou shalt have no other gods but me Therefore thou shalt sanctifie the Sabbath Honour thy Father and Mother shalt not take my Name in vaine shalt not Commit Adultery shalt not steale c. Because he that hath no god but that God in his heart will be sure to sanctifie the Sabbath Honour his Father and Mother not Commit Adultery nor steale And whence come all the breaches of the Second Table Hence that there is not the true feare and love of God in our hearts and it is just with God for their spirituall sinnes to give them up to carnall and grosse sinnes Therefore though the Israelites here had many grosse sinnes to repent of yet they goe to the spring head the breeding sinne of all false Confidence this is to deale throughly to goe to the core Ashur shall not save us wee will not ride upon Horses From whence in the third place they descend to the next branch of their sinne Idolatry Neither will we say any more to the workes of our hands ye are our gods All false confidence hath two objects for it is alwaies either 1. Out of Religion or 2. In Religion For the first all ill confidence and trust if it be out of Religion it is in the Creature either 1. Out of us or 2. In our selves Secondly if it be in Religion it is in a false god as here neither will wee say any more to the workes of our hands ye are our gods Observe hence in the first place Observ Man naturally is prone to Idolatry That men are naturally prone to Idolatry The story of the Bible and of all Ages sheweth how prone men are to Idolatry and will-worship and what miseries ensued thereupon Amongst other instances wee see how presently after that breach in the Kingdome of David and Salomon by Ieroboams setting up of two Calves how suddenly they fell to Idolatry so that after that there was not one good King amongst them all untill the nation was destroyed And so in the story of their Antiquities see how prone they were to Idolatry in the wildernesse Moses doth but goe up to the Mount and they fall to Idolatrie cause Aaron to make a Calfe and dance round about it The thing is so palpable that it need not be stood upon That mans nature is prone to Idolatry which will not raise up it selfe to God but fetch God to it selfe and conceive of him according to its false imaginations Now Idolatry is two waies committed in the false hollow and deceitfull heart of man either 1. By attributing to the creature that which is proper to God onely investing it with Gods Properties or 2. By worshipping the true God in a false manner So that in the first place What Idolatry is Idolatry is to invest the creature with Gods properties Goe to the highest creature Christs Humane nature wee have some bitter spirits Lutherans they call them Protestants who attribute to the humane nature of Christ that which onely is proper to God to be every where and therefore to be in the Sacrament You have some come neere them both in their opinion and in their bitternesse They will have a nescio quomodo Christ is there though they know not how but this is to make Christs humane nature a god to make an Idoll of it So prayers to Saints and Angels this makes Idols of them because it invests them with properties to know our hearts which hee must know unto whom wee pray And then it gives unto them that which is proper to God Worship and Prayer But we must call upon none but whom we must beleeve in and we must beleeve in none but God Therefore worshipping of Saints or Angels is Idolatry Secondly Idolatry is to worship the true God in a false manner to fixe his presence to that we should not fixe it to to annexe it to statues Images Crucifixes the picture of the Virgin Mary and the like Not to run into the common place of Idolatry but to come home unto our selves Quest Whether are the Papists Idolaters or not like unto these Israelites who say being converted neither will we say unto the workes of our hands ye are our gods Answ I answer yes as grosse as ever the Heathens were and worse The very Aegyptians they worshipped none for gods but those who were alive as a Papist himselfe saith though hee were
nothing but a matter of opinion of canvasing an argument c. But it is another manner of matter Religion what A divine Power exercised upon the soule whereby it is transformed into the obedience of divine truth and molded into it So that there must be a Positive as well as a Negative Religion a cleaving to God as well as a forsaking of Idols Againe in the severing of these Idols from God we must know and observe hence Observ That there is no Communion betweene God and Idols Neither will wee say any more to the workes of our hands ye are our gods for in thee the Fatherlesse findeth mercy There must be a renouncing of false worship Religion and confidence before we can trust in God Mat 6.24 Ye cannot serve God and Mammon saith Christ We cannot serve Christ and Antichrist together wee may as well bring North and South East and West together and mingle light and darkenesse as mixe two opposite Religions You see here one of them is disclaimed ere affiance be placed in the other Therfore the halters betwixt two Religions are heere condemned It was excellent well said by Ioshua Iosh 24.19 They had there some mixture of false worship and thought therewith to serve also Iehovah no saith he you cannot serve Iehovah What is Ioshuahs meaning when he saith they could not not onely that they had no power of themselves but you are a naughty false people you thinke to jumble Gods worship and that of Heathens together you cannot serve God thus So a man may say to those who looke Rome-wards for worldly ends and yet will be Protestants you cannot serve God you cannot bee sound Christians halting thus betwixt both These are not compatible they cannot stand together you must disclaime the one if you will cleave to the other we see the ground heere Neither will wee say any more to the workes of our hands ye are our gods for in thee the Fatherlesse findeth mercy Againe whereas upon disclaiming of false confidence in the creatures and Idols they name this as a ground For in thee the Fatherlesse findeth mercy observe Observ In what measure and degree wee apprehend God aright to bee the All-sufficient true God in that measure wee cast away all false confidence whatsoever The right apprehending of God shakes off all false trust The more or lesse we conceive of God as we should doe so the more or lesse wee disclaime confidence in the creature Those who in their affections of joy love affiance and delight are taken up too much with the creature say what they will professe to all the world by their practise that they know not God By the contrary those who know and apprehend him in his greatnesse and goodnesse as hee should bee apprehended in that proportion they withdraw their affections from the creature and all things else It is with the soule in this case as with a ballance Simile if the one skale bee drawne downe by a waight put in it the other is lifted up So where God weighs downe in the soule all other things are light and where other things prevaile there God is set light Ashur shall not save us for hee can doe us no good nor Horses because they are vaine helps How attained they to this light esteeme of Ashur and Horses For in thee the Fatherlesse findeth mercy That which is taken from the creature they find in God Why the world hates Christians escaped from them And this is the Reason why the world so maligne good and sound Christians they thinke when God gets that they loose a feather as wee say some of their strength surely so it is for when a Christian turnes to God and becomes sound he comes to have a meane esteeme of that which formerly was great in his sight his judgement is otherwise as we see here Ashur Horses Idols and all they esteeme nothing of them Horses and the like are good usefull and necessary to serve Gods providence in the use of meanes not to trust in or make coordinate with God In the world especially great persons would be gods in the hearts of people therefore when they see any make conscience of their waies they thinke they loose them because now they will doe nothing but what may stand with the favour of God Thus farre from the Connexion Now to the words themselves For in thee the Fatherlesse findeth mercy Wherein we have set forth unto us for our consideration of Gods rich goodnesse towards poore miserable sinners 1. The Attribute of God Mercy 2. The fit Object thereof The Fatherlesse Mercy is that sweet Attribute that makes us partake of all the rest Mercy is Gods sweetest Attribute which sweetneth all his other Attributes for but for Mercy whatsoever else is in God were matter of terror to us His Justice would affright us His Holinesse likewise considering our impurity would drive us from him Luke 5.8 Depart from mee saith Peter to our Saviour for I am a sinnefull man Isa 6 5. and when the Prophet Isay saw God in his excellencie a little Then he said woe is me for I am undone because I am a man of uncleane lips c. His Power is terrible it would confound us His Majesty astonish us O but Mercy mitigates all he that is great in Majesty is abounding in mercy he that hath beames of Majesty hath bowels of mercy O this draweth especially miserable persons In thee the Fatherlesse findeth mercy And now in the Covenant of Grace this mercy sets all a worke For it is the mercy of God by which wee triumph now in the Covenant of Grace in that mercy which stirr'd up his wisedome to finde out a way for mercy by satisfying his Iustice So that the first mooving Attribute of God that set him a worke about that great worke of our salvation by Jesus Christ in the Covenant of Grace was mercy his tender mercy his bowels of mercy Therefore of all others that Attribute is here named For in thee the Fatherlesse findeth mercy Mercy in God supposeth misery in the creature either present or possible for there is 1. A Preventing and 2. A rescuing mercy A Preventing mercy whereby the creature is freed from possible misery that it might fall into as it is his mercy that we are not such sinners in that degree as others are and every man that hath understanding is beholding to God for their Preventing as well as for their Rescuing mercy We thinke God is mercifull onely to those unto whom hee forgives great sins O he is mercifull to thee that standeth thou mightest have fallen fowly else Mercy supposeth misery either that wee are in or may fall into So that mercy in God may admit of a threefold consideration 1. It supposeth Sinne so there is a Pardoning mercy for that Or 2. Misery that is a Delivering mercy Or 3. Defect or want in the Creature which is Supplying mercy Whersoever
mercy is conversant it is usually about one of these three either Sinne or Misery or Defects and wants that is to Persons in misery for indeed the word is more generall then Fatherlesse Deserted persons that are forsaken of others and have no strength of their owne they are heere meant by the Fatherlesse Who have no meanes wisedome power or ability of their owne but are deserted and forsaken of others whence the chiefe truth that offers it selfe to be considered of us is this Observ That God is especially mercifull to those Persons who stand most in need of mercy Why God is so ready to shew mercy to the Fatherlesse First because these doe relish mercy most and give him the glory of it applying themselves most to his mercy being beaten out of the creature and the more we have communion with God being driven out of the creature and other comforts the more he discovers himselfe to us as the neerer we are to the fire the hotter it is so the neerer wee are to God the more good and gratious hee every way shewes himselfe unto us Now what makes us neere him but extremity of misery whereby we are beaten from all other holds whatsoever Hos 5 15. It is acknowledged to be his worke when hee doth it for these that are deserted of all others then he hath the chiefe glory of it This is one end why God suffers his children to fall into extreamity of great sorrowes and perplexities to fall very low in depths of miseries as the Scripture speakes Psal 131.1 that hee might discover a depth of his mercy beyond the depth of their misery to shew that there is a depth deeper then that depth for their misery is sinne O but the bowels of his compassions are infinite both in measure and time His mercy endureth for ever Psal 136. Againe God is jealous of their affiance and confidence knowing that naturally unlesse we fall into some straites and weaning extremities we shall place our affiance upon the creature therefore he deales thus with us He knowes our sicknesse well enough that we are desperatly addicted to present things therefore to cure this sicknesse in us he drawes us by extremities from the creature to himselfe which when it failes we goe to him Helpe Lord why Psal 60.11 Psal 12.1 for vaine is the helpe of man it is time then to helpe Helpe Lord for the godly are perished from the earth It is time to helpe Lord for if thou doe not none will whereby they come to have their confidence upon the rocke which is worth all Other men they run from creature to creature from helpe to helpe as sicke bodies doe to this and to that drug and to this and that potion they seeke to many things to beg comfort from but a Christian hath a sure foundation that he may stay upon In thee the fatherlesse findeth mercy To come now to speake of the words as they lie in the whole they carry another instruction Observ That God is very gratious and mercifull to fatherlesse and distressed persons As we have it Psal 10.18 That God will judge the fatherlesse and the oppressed that the man of the earth may no more oppresse So Psal 146.9 It is said The Lord preserveth the strangers hee releeveth the fatherlesse and widdow c. And for the generall we have it Psal 145.14 The Lord releeveth all that fall and raiseth up all that be bowed downe God he opens his eare to heare their crie to judge the fatherlesse and the oppressed the like we have in Exodus Exod. 23.9 Also thou shalt not oppresse a stranger for ye know the heart of a stranger seeing yee were strangers in the land of Egypt and Exod. 22.23 saith he Thou shalt not afflict any widdow or fatherlesse childe if thou asslict them in any wise and they cry at all unto me I will surely heare their crie These among many are direct places to shew the truth of this that God is mercifull not only in generall but to those persons set downe by a Synechdoche a figure where one is set downe for all of the same kinde God is mercifull to all persons in any kind of misery or distresse whatsoever 2 Cor. 7.6 Psul 46.1 Isa 41.17 Isa 59.16 Jsa 63.5 Isa 48.9 as the Apostle speakes God is he who comforted the abject person the forlorne the castaway persons of the world and he is a very present helpe in trouble So as when there are none to helpe then he awaketh and rouseth up himselfe to lay hold for us His owne arme brings salvation for his owne sake So when there is misery and none to helpe God will finde cause and ground from his owne bowells to shew mercy to take pitty and compassion upon his poore Church and Children which should teach us Vse 1 First of all To take notice of this most excellent Attribute of God and to make use of it upon all occasions at our most need then to present to our soules God thus described and set out by his owne Spirit to be Hee that comforteth the Abject and sheweth mercy to the fatherlesse and oppressed this we should make use of for the Church in generall and for every one of our selves in particular The Church hath beene a long time like a forlorne widdow as it were God hath promised that he will have a care of the widdow and the fatherlesse and so he will of his poore Church We see in the parable Luk 18.5 the widdow with her importunitie prevailed with an unrighteous Judge the Church now being like a widdow what is wanting but a spirit of supplication and Prayer which spirit if the Church had to wrastle with God and lay hold upon him as Iaakob did Hos 12.4 Isa 62.7 and not suffer God to rest till he had mercy on his poore Church Certainely it would be better with it then it is for God comforteth the widdow if one what will he doe for the whole Spouse which hath so long beene a despecable and forlorne widdow And for the time to come It ought to minister matter of comfort for the Church certainely God that is mercifull to the Fatherlesse he will be mercifull to the poore Church We see in the Revelation though the woeman was persecuted by the Dragon Rev. 12.14 yet there were given two wings of a great Eagle to her that she might flie unto the wildernesse where she had a place provided of God It alludes to the story of the Israelites when they came out of Egypt God provided for them in the wildernesse they had Manna from Heaven and water out of the rocke and till they came to Canaan God provided every way for them in a marvellous manner So God will be sure to provide for his in the wildernesse of this world he will have a harbour still for the Church and a hiding place from the stormy tempests of her adversaries
Isa 4.5 6. Therefore let us not despaire but stirre up a spirit of Prayer for the Church that he who shewes mercy to the fatherlesse and commands mercy to be shewed to the widdow that he would shew that himselfe which he requires of us And why may not we hope and trust for it The Church in this world is as it were a fatherlesse person a Pupill an Orphan a Sheepe in the midst of wolves as Daniell in the lyons den as a ship tossed in the waves as a lillie among thornes it is invironed with enemies and of it selfe like the poore sheepe is shiftlesse What is the Church but a company of weake persons not so witty for the world as worldly wise men are nor so strong in the arme of flesh nor so defenced but a company of persons who have a hidden dependance upon God we know not how and hang as it were by a threed as the Church in this land and abroad in other places The true Church is maintained we know not how God keepes up Religion the Church and all because he is mercifull to the Fatherlesse who have no shifting wits as the worldly Achitophels have God is wise for them that are not wise for themselves and powerfull for them that have little strength of their owne Therefore let us not be discouraged though we be weake creatures a little flock like a company of sheepe yet notwithstanding we have a strong Sheapheard Psal 23.1 Isa 5.1.7 The Church is like a vine a poore despicable withered crooked weake plant which windes about and must be supported or else it sinkes to the ground yet it is a fruitfull plant So the the Church of God a number of weake Christians professing Religion they want many helps yet God supports them and hath ordained this and that haven for them as this Magistrate and that Person God hath one support or other for them While they are fruitfull and true Vines God will have a care of them Isa 54.11 though they bee never so weake and despised in the eye of the world Vse 2 Againe this should teach us to make God our All-sufficiency in all estates whatsoever and not to goe one haires breadth from a good conscience for feare of after claps I may be cast into prison I may loose my goods What of all this is not God All-sufficient and is not he especially seene in comforting of those who stand in most need of comfort who want other helpes Isa 41.17 and will he be indebted to any man who stands out in a good quarrell for his cause will he not give needfull supply if not in this world yet in a better of all comforts whatsoever It is a good supplie when the losse is in outward things Isa 60.17 and the supply in inward peace grace and strength it is a happy losse that is lost to the advantage There was never any man yet from the beginning of the world Isa 64.5 who lost by cleaving to Religion and good causes God ever made it up one way or other Therefore this is a ground of courage to cast our selves upon doing good when God offers the occasion relying upon God as Hester did If I perish I perish she meant Est 4.16 If I perish I shall not perish such have a better condition in the love and favour of God then they had before or should have had if they had not perished It is the way not to perish so to perish it is as cleare and true as the Sun-shine but we want faith to beleeve it Vse 3 And then againe let us make use of it in another kinde to resist another temptation what will become of my poore children if I doe thus and thus stand thus and thus and goe on in my innocency what will become of thy children it was well spoken by Lactantius Because God would have men stand out and die in a good cause willingly therefore hee hath promised in a speciall manner to bee a Father to the Fatherlesse and a Husband to the Widow Are we the chiefe Fathers of our children No we are but under God to bring those who are his children into the world we are but instruments God is the chiefe Father best and last Father Isa 9.6 The Everlasting Father who takes upon him to be a Father to the Fatherlesse whom hee chargeth all not to hart Experience shewes how hee blesseth the posterity of the righteous who have stood in defence of the truth Therefore let us make no pretences either for basenesse dejection of spirit or covetousnesse to keepe us from well-doing for God will reward all Quest O say some I could be content not to bee so worldly but it is for my children Answ What saith the Apostle 1 Cor. 7.29 Let those who are married be as if they were not married meaning in regard of this scraping of wealth together by unlawfull meanes of covetousnesse or in regard of readinesse to doe workes of mercy What doth God appoint one Ordinance of marriage to take a man of all good duties No notwithstanding this we must doe fitting workes of mercy God will be the Father of the Fatherlesse Many use oppression and goe to Hell themselves to make their children rich Who commands us to make our children in shew a while happy here to make our soules and bodies miserable for ever There is a moderate care as the Apostle speakes so that hee who cares not for his owne is worse then an infidell 1 Tim. 4.8 but we must not make this pretence to excuse injurious and extortive courses But let God alone he will doe all things well trust him Or if any thing should befall us otherwise then well what if it doe God is the God of the Fatherlesse whatsoever he takes away hee supplies it better another way For whence have the creatures that infusion to helpe Is it not from God and when the creature is taken away is not God where he was Vse 4 And let us also learne hence that we answer Gods dealing in shewing mercy to the Fatherlesse and such as stand in need as the Apostle exhorts Coloss 3.12 Put on therefore as the Elect of God holy and Beloved bowells of mercies c. as if hee should say as you would proove your selves to be Elect members of Christ and children of God so shew your likenesse in this particular The bowels of mercy and compassion This hath ever beene and yet is at all times a character of Gods children and shall be to the end of the world It is a sigâ—â— such a one hath found bowels of mercy that is ready upon all occasions to powre forth those bowels of compassion upon others as hard-heartednesse this way shewes a disposition which yet hath not rightly tasted of mercy As we say in another case those that are appeased in their consciences in the sense of the forgivenesse of sinnes they are peaceable to others
he desires or would have As the observing carefull tender mother many times knowes what the child would have though it cannot speake so God he knowes the desires sighs and groanes of the heart when we cannot speake For sometimes there may be such a confusion upon the soule by reason of divers disturbances that it cannot expresse nor vent it selfe in wordes therefore the Spirit vents it selfe then in sighs and groanes which are heard and accepted because they are the desires of his owne Spirit This much the Prophet David excellently sheweth Psal 10.17 Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine eare to heare God he first prepares the heart to pray then his eare to heare their prayers and desires If this will not incourage us to be much in suit to God and put up our petitions to him A strong motive to draw us before God in Prayer to labour for a spirit of prayer I know not what will prevaile when we know that no petition shall be turned backe againe unanswered When we are to deale with Princes upon earth they oftentimes regard neither the persons nor their petitions but turne their backes upon both O! but a Christian hath the care of God and Heaven open unto him such credit in Heaven that his desires and groanes are respected and heard And undoubtedly a man may know that he shall be heard when he hath a spirit of prayer in one kind or other though not in the particulars or kindes we aske heare he will for our good God will not loose the incense of his owne Spirit of a spirit of prayer which he stirs up it is so precious Therefore let us labour to have a spirit of prayer which God regards so much Seeing for a certaine wheresoever he gives a spirit of prayer he meanes to give that we pray for but according to his heavenly wisedome as here his answer is I will heale their Backesliding I will love them freely c. God answers them exactly unto all they praid for beginning first with the ground of all our comfort forgivenesse of sinnes According to their petition Take away all iniquity hee answers I will heale their backesliding or their rebellion Backesliding is an aggravation of sin every sinne is not a rebellion Apostasie or backsliding for their be also sinnes of infirmities we usually rancke sinnes thus in 1. Sinnes of Ignorance 2. Sinnes of Infirmitie 3. Sinnes against knowledge with a higher hand And 4. The Sinnes against the Holy Ghost Now this is more then to cure sinnes of Ignorance and of Infirmitie when he saith I will heale their backesliding Quest But why doth he answer the higher pitch of an aggravation when their petition was in a lower straine onely Take away all iniquity Answ To shew that he would answer them fully that is that he would heale all sinnes whatsoever not onely of Ignorance and of Infirmity but also sinnes willingly committed their rebellions and backeslidings For indeed they were backesliding from the time of Ieroboam that made the rent the ten tribes grew worse and worse continually so that they had beene utterly extinguished but that God was wondrous gratious to send them Prophets to preserve many that they should not bow the knee to Baall being mercifull to them to beare with their backesliding so long for besides their calves they had false gods they did not onely worship the true God in a false manner by the calves but they had Baals also So that we see God when he will comfort will comfort to purpose and take away all objections that the soule can make a guilty soule being full of objections Oh my sinnes are many great rebellions and Apostacies But be they what they will Gods mercy in Christ is greater and more I will heale their backesliding or their rebellion God is above conscience let Sathan terrifie the conscience as he will and let conscience speake the worst it can against it selfe yet God is greater Therfore let the sinne be what it will God will pardon all manner of sinnes as they pray to pardon all so he will take away all iniquity heale their backesliding but to come neerer the words I will heale c. The healing meant here is especially in the pardon of their sinnes answerable to their desires in justification And there is a healing also in sanctification by the Spirit when God takes away the venome from the wound then God cures in sanctification both are meant but especially the first In a wound we know there is 1. The malignity and venome of it and then 2. The wound it selfe so festered and rankled Now pardoning grace in justification takes away the anguish and malice of the wound so that it ceaseth to be so malignant and deadly as to kill or infect And then sanctification purgeth and cleanseth the wound and heales it up Now God through Christ doth both The blood of Christ doth heale the guilt of sinne which is the anger and malignity of it And by the Spirit of Christ he heales the wound it selfe and purgeth out the sicke and peccant humor by little and little through sanctification God is a perfect healer I will heale their backesliding See here the state of the Church and Children of God they are prone to backesliding and turning away That the state of the Church and Gods children is prone to backsliding we are naturally prone to decline further and further from God So the Church of God planted in a family in the beginning of the world how soone was it prone to backesliding this is one weakenesse since the fall it is incident to our nature to be unsetled and unsteady in our holy resolutions And whilst we live in the midst of temptations the world together with the sicklenesse of our own nature evill examples and Sathans perpetuall malice against God and the poore Church are ill Pilots to lead us out of the way This is spoken to make us carefull how to shunne Backesliding for we see how many opinions are foisted in amongst us and have got some head that durst not before once be named amongst us Popery spreads it selfe amaine even Churches are prone to backsliding Therefore S. Paules advice is Bee not high minded but feare Rom. 11.20.21 for if God spared not the naturall branches take heed least he also spare not thee What is become of Rome so the same will become of us if wee stop not our backeslidings Now in that Gods promise is I will heale their backeslidings observe in the first place That sinne is a wound and a disease Observ That sinne is a wound disease Now as in sicknesse there is 1. Griefe troubling and vexing the partie who feeles it and 2. Deformitie of the place affected which comes by wounds and weakenesses So in all sinne when wee are sensible of it there is first griefe vexation and torment of conscience and then
againe deformitie for it takes away the beauty and vigour of the soule and dejects the countenance it debaseth a man and takes away his excellencie Gen 49.4 as Iacob saith of Reuben Vnstable as water thou shalt not excell because thou wentest up to thy fathers bed Saith God to Cain Gen. 4.6 why art thou wrath and why is thy countenance fallen and the Prophet David hee confesseth Psal 32.3 4. when I kept silence my bones waxed old through my roaring all the day long So againe There is no soundnesse in my flesh Psal 38.3 because of thine anger neither is there any rest in my bones because of my sinne So that sinne is a wound and a disease whether wee consider the miseries it brings on soule and body or both Therefore howsoever a sinfull person thinke himselfe a goodly person and weare his sins as ornaments about him Pride Lust and the like yet hee is a deformed loathsome person in the eyes and presence of God and when conscience is awakened sinne will bee loathsome irksome and odious unto himselfe fill him full of griefe and shame so that hee cannot endure the sight of his owne soule That all sinnes are diseases Now all sinnes whatsoever are diseases The first sinne of all sinnes which wee call hereditarie Originall sinne what is it but an hereditarie disease a leprosie which we drew from our first Parents spread over all the soule having the seeds and spawne of all sinne in it The Church of Rome makes it lesse then other sinnes as indeed Popery is ignorant both of the height of grace and of the depth of corruption for if they knew the one they would bee more capable of the other Why doe they not conceive aright of grace and of the height of it because they know not the depth of Originall sinne And indeed the true knowledge of this disease is proper onely to the child of God in the true Church none but he knowes what Originall sinne is others can dispute and talke of it but none feeles it but the child of God Now all other particular actuall sinnes 1. Sinne like a disease in regard of the cause be diseases flowing from hence so that all diseases in this kinde arise either 1. from our selves as wee have a seminarie of them in our owne hearts or else 2. from the infection and contagion of others or 3. from Satan who hath society with our spirits as men have with the outward man comming in by his suggestions and our intertaining of them so that in that respect sin is like unto a wound and a disease in regard of the cause of them And in regard of the effects 2. Sinne is like a disease in regard of the effects it breedâ— sinne is like a disease Diseases if they be neglected breed death it selfe and become incurable so it is with the diseases and sinnes of the soule neglect them and the best end of them will bee despaire in this world whereupon wee may have advantage to flie unto the mercy of God in Christ This is the end of sinne either to end in a good despaire or in a fruitlesse barren despaire at the houre of death leading to Hell when they have no grace to repent Rom. 6.23 The wages of sinne is death c. Sinne it selfe is a wound and that which riseth from sinne is a wound too doubting and despaire for this disease and wound of sinne breeds that other disease a despaire of mercy which is the beginning of Hell the second death These things might be further inlarged but for the present onely in generall know That sinne is a disease and a wound of the soule so much worse then the diseases of the body by how much the soule is more pretious then it and the death of the soule more terrible then the death of the body Sinne is a disease and a wound for what is Pride but a swelling what is Anger but an intemperate heate of the soule like an Ague as it were what is Revenge but a wild-fire in the soule what is Lust but a spreading Canker in the soule tending to a consumption what is Covetousnesse but as a sword a perpetuall wounder of the soule piercing it through with many sorrowes what is Security but as it were the Lethargie and Apoplexie of the soule and so wee might goe on in other resemblances Quest But it may be demanded how shall we know that we are sicke of this sicknesse and disease you speake of Answ How doe wee know that we are sicke in body If the body be extreame cold we know there is a distemper or if it be extreame hot so if the soule be so extreame cold that no heavenly Motives or sweet Promises can worke upon it stirre it up then certainely there is a disease upon the soule If the soule be inflamed with Revenge and Anger that soule is certainely diseased the temper of the soule is according to the passions thereof a man may know by his Passions when he hath a sick soule If a man cannot relish good diet then wee count him a sick man so when a man cannot rellish holy discourse nor the Ordinances of God You have some men that can rellish nothing but profits and pleasures and such vanities but no divine thing such have sicke soules undoubtedly So againe a man may know there is a deadly sicknesse and sorenesse upon the soule 1 when it is senselesse of its wounds and 2 is senselesse of that which passeth from it as men we say are readie to die when excrementall things passe from them without any sense So a man may know that he is desperately soule-sicke when oathes lies and deceitfull speeches passe from him and yet he is senselesse of them they think not of them they meane no harme doth that argue a sound state of body when a man is so desperately ill that he feeles not his bodily hurts and is this a good state of soule when these filthy things come out from it insensibly it is an argument of extreame deadnesse of spirit and irreverence and of a desperate sinne sick soule when there is no dread or awe of the Majesty of God let such looke about them it is an aggravation of the danger of the soule this kind of temper We usually say when the stomacke is so weake that it can hold no nourishment without casting it up againe as fast as it receives it certainely such a one is sick and in a dangerous state of body So when a man heares and heares and reads and reads and digests nothing into nourishment but all is left where he heard it it is a signe that they have sicke soules when their retentive power is so weake And there is certainely some sicknesse some dangerous obstruction in that soule that cannot digest the wholesome Word of God to make use of it some noysome lust then certainely obstructs the soule which must be purged out
It is a pittifull thing to see the desperate condition of many now who though they live under the tyrannie of sinne yet flatter their owne disease and account them their greatest enemies who any way oppose their sicke humour What doe they most cordially hate The sound preaching of the Word the very sight of such a one whose calling hath beene to put us in minde of our sinnes evill courses and vanities of the world is loathsome and offensive to carnall men in whom corruption is growne up to such a tyrannie that it swayes the whole soule to devise how to satisfie it Man is so diseased that those lusts in him which he should labour to subdue and mortifie by the power of the Spirit doe so over-sway him that all his life is nothing else but a disease and backsliding into sinne And as if we were not corrupt enough our selves how many are there who feed their corruptions when they frequent ill places and company whom they cannot bee without and are as fish in the water feeding the old man in them So that such are not onely sick but defend maintaine and feed their sicknesse their whole life being spent this way which they laugh at and make Pride their chaine and ornament as the Prophet speakes This is spoken that we may take up a lamentation for the vilenesse of mans nature and to teach us how to judge aright of men when they devise how to have their liberty strengthened to goe to Hell as it were with an high hand having their will so fortified that no man is able to deale with them thwart them or teach them any thing If it were offered to most men to have what estate they would in this world what are their wishes and desires O that I might live as I list that I m ght have what would content my pleasures without controule that I might have no crosses but goe smoothly on yet this which is the desire of most men is the most cursed estate of all and most to be lamented Thus it appeareth Sinne is a wound and a disease what Use may we make of it Vse 1 If this be so then in the first place let us know and consider That no man who lives in sinnes unrepented of and uncured is to be envied be they never so great Who will envie a man that hath a rotten body covered over with glorious attire when every man knowes that he carries a rotten disease about him either some disease in the vitall parts or from the rottennesse of sin which puts a kind of shame and scorne Can we pittie a man thus in glorious attire having a filthy body under it thus covering their nakednesse in whose case we would not for any thing be and are they not much more to be pittied who have ulcerous soules galled and pierced through with many sinnes when we see men that are blasphemers swearers men guiltie of much blood and filthinesse and of many sinnes hanging upon them to envie such a mans greatnesse is extreame folly O he carries his deaths wound about him as we say he is striken already in his side with a deadly dart without the healing mercy of God there is but a step betwixt him and eternall death wherefore no man is to be envied for his sinfull greatnesse Vse 2 Againe if this be so that sinne is a disease and wound of the soule let us therefore labour to cure it presently It is desperate folly in men to neglect their bodies when they know that they are prone to such and such diseases which are growing upon them every day how carefull are men perceiving this much to prevent diseases by timely physick all sinnes are diseases and growing like diseases run from ill to worse and worse 2 Tim. 3.13 Wicked men saith the Apostle grow worse and worse Therefore if sin be a disease prevent it presently for as we see Hereticks and others the like are hardly found but at the first and then are hardly cured so if we neglect the diseases of our soules they will breed a consumption of grace or such an ill temper of soule as that it cannot well desire to repent Nay when a man lives in wicked rebellious courses long God will give him up to such terrors of conscience that it will not be pacified but upbraid it selfe I have beene a sinnefull wretched creature mercy hath beene offered me againe and againe but now it is too late having outstood all the meanes of grace and rejected them When they have considered that their lives have for a long time beene a meere rebellion and that they have put off the checks of conscience the admonitions of the Word and Spirit with the motions thereof it is long in this case before a man can have peace for answerable to the continuance in sinne is the hardnesse of the cure if it be cured at all Therefore there is no dallying with sinne That there is no dallying with sin to delay repentance I shall repent at length but not now yet a while I will continue these and these courses I shall doe well enough c. as if a man who were sicke or desperately wounded should say I shall doe well and yet neglect to send for the Physitian None are so desperately foolish in case of the body why should wee for our soules is not that in much more hazard then the body if we had spirituall eyes to consider of it That want of conviction of the sinfullnesse of sinne makes us so sinnefull and carelesse The truth is people are not convinced of this that sin is such a sicknesse which is the reason they are so carelesse of it But when the conscience is awaked as it will bee one day heere or in Hell then they will be of another minde Nay in this world when friends nor riches nor any thing can comfort then they cry out O that they had not beene so foolish they would give a world if they had it for peace of conscience this will be the best of it for men that goe on in sinne Therefore before hardnesse of heart grow upon us that disease following the disease of sinne let us take heed and labour to have our soules healed in time Thus wee have found That sinne is a sicknesse for so much is implied when he saith I will heale their backsliding Whence the direct Observation is That God is the great Physitian of the Soule For he saith here I will heale their backsliding so that healing implies the taking away of 1. The Guilt of sinne which is the venome of it by Iustification 2. The Rage of sinne which is the spreading of it by Sanctification 3. The Remooving the judgement upon our estate For unlesse God bee the more mercifull these things follow where there is sinne and breaking of his law there is a state binding over to damnation and guilt when there is a sinnefull disposition raging and bringing us from one
degree of sinne to another then there is Gods judgement and wrath revealed from Heaven against this Now when God heales he heales perfectly but in some regards slowly as wee shall see hereafter In regard of Forgivenesse of sinnes he healeth perfectly but by little and little in regard of the other of Sanctification he stops up the issues of our corruption by little and little For other things and judgements in this world he remooves the malice and takes away the sting of them which is the venome as he saith afterwards For mine Anger is turned away which being remooved and turned from things then they are no more judgements What cared Paul for imprisonment Acts 16. when hee knew Gods wrath accompanied not the stocks let wrath be taken from the suffering that the soule be sound then it is no matter what condition a man be in he carries Heaven and Paradice with him Therefore so farre God remooves those diseases and sicknesses of condition as they carrie venome in them so changing the condition that whatsoever we suffer it hath the nature of an exercise medicine or correction onely But that which invenomes all and makes the least crosse a curse Psal 89.46 and sinkes deepe is the anger of God joyned with things The least crosse when it carrieth with it the anger and vengeance of God and reports that to the soule I have offended God and it is just with him thus to inflict wrath upon me this is terrible and it puts a sting to the crosse Now God here promiseth to remoove that I will heale their backsliding This principally in the first place is meant of healing in regard of Iustification taking away that guilt from the soule which inthralls it and binds it over to condemnation and judgement God will set the soule at a spirituall liberty and so heale it Thus you see the point cleere That God is the great Physitian of the soule Reason 1 For God who made the soule knowes all the diseases windings and turnings of it he is an excellent Anatomist Heb 4.13 all things are naked and open before his eyes he knowes the inward part of the soule the seate of all sinne We know not our selves as he knowes us there is a mistery of selfe-deceit in the heart which he knowes who can search all the hidden corners of the heart which is the Reason why he is so good a Physitian and so excellent because he is a discerner and searcher of the heart who can see all and so can cure all being above the sting of conscience he hath a remedy above the malidy he is greater then our conscience therefore hee can cure our conscience Reason 2 And in the next place as hee can heale our soules so hee is willing to doe it which his willingnesse we may know by the medicine he doth it by his owne deare Sonne hee hath provided a plaister of his Sonnes blood to heale us And besides his owne inward willingnesse being now a gratious Father to us in Christ Jesus 2 Cor 5. â—0 he sends his Ambassadors to heale and cure us in his Name to apply his medicines and to beseech and intreate us to be reconciled God by them intreats us to intreat him for pardon and mercy and is so willing to be intreated that ere we shall sit out hee teacheth us words as we heard Take unto you words c. as he is an able so hee is a willing Physitian Christ the great Physitian together with his Father expects not that we should first come to him but he comes first and sends to us 1 Ioh. 4 9 10. The Physitian came to the sick though for the most part the sicke if able goe to the Physitian But here is the contrary hee came from Heaven took our nature upon him and therein died by which his blood-shedding he satisfied the wrath of God justly offended with us Isa 53.10 So he heales our soules that way having undergone the anger and wrath of God that his blood might quench and appease that anger Isa 53.11 12. by a plaister thereof made and applied to our soules Doe we doubt of his willingnesse Gods willingnes to save us Mat. 11.28 when hee comes to us and calls us Come unto me all yee that labour and are heavie laden and I will give you rest It is his Office which he hath assumed to heale our soules The many cures he hath done sheweth the ability and willingnesse of the Physitian cures whereof we are uncapable of by reason of our meane condition A King as his place is greater so sometimes his sinnes are greater then others are 2 King 33.12 yet he cured Manasseth that sinnefull King together with Mary Magdalen Paul Peter and the rest who were a company healed by this Physitian Therefore all this is for the glory of our Physitian we may see what he can doe by what he hath done as amongst us Physitians are sought after according to their skill and cures done Consider in the Sacrament how ready God is to cure and to heale us how gratious he is in the Sacrament of Baptisme wherein he ingageth us to beleeve Psal 119.49 admitting us into the Covenant and preventing us with mercy before we knew what a Covenant or Seale was And so to perswade us of his willingnesse to forgive our sinnes and heale our Rebellions hee hath ordained the Sacrament not for his sake but to strengthen our weake faith and help us The point is easie for matter of our understanding but hard in regard of use and Application especially when it should be made use of in time of temptation then let us lay it up as a comfortable point this gratious Promise of God I will heale their backsliding I will love them freely c. Lay this up against the houre of temptation make use of it then alleadging unto God his owne Promise and nature as David did Lord remember the Promise wherein thou hast caused me to trust Ezek. 16.6 Thou hast promised pardoning and healing of all our transgressions c. Remember thy free Promises made in Jesus Christ God cannot denie himselfe nor his Word but loves to have his bonds sued remember this And when conscience is surprised with any sinne though it be never so great looke not on the disease so much as who is the phisitian and what his plaister and medicine is God is the Phisitian and the blood of Christ is the Plaister What if our sinnes be mountaines Mic. 7.18 19. there is an ocean and a sea of mercie to swell above and cover these mountaines of our sinnes Our sinnes in this case are like fire which falling into the sea is by and by quenched What if our sinns bee of never so long standing as these their backeslidings heere had continued hundreds of yeares wherein they were a backesliding generation yet it is no matter of what standing or continuance the disease is
so long as God hath promised to bee the Phisitian and the blood of Christ is the Plaister that healeth us The Question is not what how many Jsa 1.18 19. how greaâ— and of what continuance our sinnes are but how wee stand affected towards them hate them and resolve against them That sinne connot hurt us which wee fight against mourne for complaine of resolve to leave and truely hate Let us never stand then in comparisons with our sinnes which beare no proportion to the infinite skill and power of our great Phisitian and to the infinite worke of Christs all sufficient satisfaction What canst thou object o man It is Christ that iustifieth the ungodly who art thou that condemneth Rom. 8.33 34. It is he that died yea rather who is risen againe who is also at the right hand of God and also maketh intercession for us Thou canst not satisfie for the least sinne God hath laid upon him the iniquities of us all Levi. 16.21 Isa 53.5 The chastisement of our peace was upon him and with his stripes wee are healed Let us therefore bee wise for afterwards heare reade lay up and meditate for the time to come for times will come if wee belong to God that nothing will content or pacific the soule but the infinite worth and merit of an infinit and free mercy apprehended in the face of Jesus Christ When our sins are set in order before us the sinnes of our youth middle and old age our sinnes against conscience against the Law and Gospell against examples vowes Promises Resolutions and admonitions of the Spirit and servants of God When there shall bee such a terrible acouser and God shall perhaps let the wounds of conscience fly open and joyne against us when wrath shall appeare bee in some sort felt and God presented to the soule Heb. 12.29 as a consuming fire no comfort in heaven or earth appearing hell beneath seeming readie to revenge against us the quarrell of Gods Covenant O then for faith to looke through all these clouds to see mercy in wrath Heb. 12.6 love in correction life in death the sweetnesse of the promises the vertue and merit of Christs sufferings death resurrection and intercession at the right hand The sting of death removed 1 Cor. 15.55 sinne pardoned and done away and glory at hand In somme this promise made good which leads unto all this happinesse as wee shall by and by heare I will heale their backesliding I will love them freely for mine anger is turned away O this is a marvelous matter then to be perswaded of Therfore let us make a right use of these words in due season For they are Pro. 25.11 like appels of gold with pictures of silver like balme to a greene wound like delivery in a shipwracke but indeed all comparisons come farre short of this illustration as the terrour of incensed wrath in the fearefull apprehension of eternall unspeakeable miserie is beyond any other feare apprehension or joy But least this grace be abused by others for wee must not with-hold the childrens bread for feare others partake with them unto whom it belongs not let them know this much that those who turne this grace into wantonnesse and will be evill because God is thus gracious that there is no word of comfort in the whole Scripture for them who stand resolved to goe on in their sinnes presuming of mercy See what God saith in this case Deu. 29.18 19 20. Least there should bee among you a roote that beareth gall and wormewood and it come to passe when hee heareth the words of this curse that hee blesse himselfe in his heart saying I shall have peace though I walke in the imagination of mine heart to adde drunkennesse to thirst The Lord will not spare him but then the anger of the Lord and his iealousie shall smoake against that man and all the curses that are written in this booke shall lie upon him and the Lord shall blot out his name from under Heaven Psal 68.21 God will wound the hairie scalpe of such an one who goes on in his wickednesse and meanes to bee so And in the New Testament those who thus make a progresse in sin what do they They are said to treasure up unto themselves wrath Rom. 2.5 against the day of wrath and revelation of the righteous judgement of God Therefore Gods word speakes no comfort to those who purpose to live in any sinne All the comfort can bee spoken to such is That yet they are not in hell that yet they have time to returne to this great Phisitian of the soule But take such an one in his present condition hee can have no comfort in this estate wherein there is but a step betweene him and hell So as when the rotten thred of this uncertaine life shall faile or is cut asunder downe they fall Wee have no comfort heere for them till they returne This pretious balme belongs to the wounded conscience Briefly for use then Vse Seeing that our God is a healing God as wee can admire the wisdome skill and excellencie of our Phisitian so let us much more make use of him 2 Chro. 16.12 upon all occasions Trust and cleave to him not like good Asa but not good in this who forgot himselfe and sent first to the Phisitians But let vs especially rely upon God and looke to him Isa 4.5 who can create help and must blesse all meanes whatsoever Hee is a healing God who will heale all rebellions and the most grievous sicknesses he is a Physition that is good for all turnes There are some diseases which are called the scorne of Physitions as the Goute the Ague and the like wherein in some cases they are put to a stand and know not what to doe but God is never at a losse his skill cannot be set downe he is good at all diseases to pardon all manner of sins Therefore let us goe to him for cure seeing there is neither sinne nor griefe nor terror of conscience arising thereupon which can be so great but God can cure both the sinne and the terror if we take a right course and speake peace to the soule God is a healing God arising when he comes with healing in his wings As he saith Mal 4.2 I will heale their rebellion c. And as he is a healing Physition so he puts his patients to no charge for as he saith I will heale their backesliding so he saith I will love them freely Therefore let us the more build upon this truth That free mercy is the scope of God in the new Covenant which is indeed the summe of all Godlinesse For what is the Gospell but the triumph of mercy doe but consider the scope of God in the new covenant whereof the Sacrament is a seale which is onely to shew forth the exaltation of the Grace and Mercie of God in Jesus Christ above all
and washed with the blood of Christ Ionah 1.4 Sinne is like Ionas whilst he was in the ship there was nothing but tempest Iosh 7.11 12. like Achan in the Armie whilst he was not found out Gods judgement followed the campe Sinne is that which troubleth all therefore it must be taken away first and therewith all evill is taken away therefore the first mercy is a forgiving pardoning and quieting mercy When the blood of Jesus Christ by the hand of faith is sprinkled upon the soule God creating a hand of faith to sprinkle and shed it upon the soule Christ loved mee and gave himselfe for mee then the soule saith though my sinnes be great yet the satisfaction of Christ is greater God hath loved me and gave his owne Sonne for me and I apply this to my selfe as it is offered to me and take the offer this pacifieth the soule as it is written The Blood of Christ who through the eternall Spirit offered himselfe without spot to God Heb. 9.14 is that which purgeth our conscience from dead workes to serve the living God To a Repentant sinner this Blood of sprinkling speakes better things then the blood of Abell Heb. 12.24 not as his blood cried for vengeance but mercy mercy When the soule is thus pacified there is the foundation of all other mercy whatsoever The Order is this when God is reconciled all is reconciled when God is at peace with us in the Forgivenesse of sins then all is peaceable at home and abroad conscience is in peace within and all the creatures at peace without all which with all that befalls us have a command to doe us no hurt as David gave charge to the people of Absolom When God is reconciled and at peace all things are at peace with us for is not he Lord of Hosts who hath the command of all the creatures therefore this grace of forgivenesse is the chiefe grace To shew it in one instance more David was a King and a Prophet a comely and a valorous person but what esteemd he most did he say blessed is the man who is a King or a Prophet or a valiant Warriour or hath Dominion Obedience or great possessions as I have O no Blessed is the man whose sinnes are forgiven Psal 32.1 and whose iniquities are covered You see wherein this holy man David sets and pitcheth happinesse in the forgivenesse of sinnes Blessed is such a man Though he were a great King he knew well enough that if his sinnes were not pardoned and covered he had beene a wretched man Therefore this should teach us to desire of Vse 1 God continually the pardon of our sinnes and wee should make it the cheefe desire of our soules that God would shine upon them in Jesus Christ pardon and accept us in his beloved they goe together Vse 2 And blesse him for this above all other blessings Psal 103. as it is Psal 103.1 3. Blesse the Lord O my soule and all that is within me blesse his holy Name c. Why Who forgiveth all thy iniquities and healeth all thy diseases We should blesse God most of all for this that he hath devised a way by Christ to receive satisfaction for sinne to pardon it and say unto our soules I am thy salvation this is the greatest favour of all Quest But you aske How shall I know that God hath healed my soule in regard of the forgivenesse of sinnes Answ How to know that God hath pardoned our sinnes The answer is if together with pardon of sinne he heale sinne for God when he takes away the venome of a wound that indangers death the deadly disease he takes away also the swelling of the wound and glowing of it 1. If with pardoning there be subduing When hee ceaseth to make it deadly he heales the soule withall and subdues our iniquities as his Promise is So there is together with pardoning mercy curing mercy in regard of Sanctification Where God is a Father to make us Sonnes he is a Father to beget us anew so where Christ comes by Blood to wash away our sinnes hee comes by Water also and the Holy Ghost where he is a Comforter in the forgivenesse of sinnes he is a Sanctifier And the soule of a distressed sinner lookes to the one as well as the other Aske the soule of any man who is truly humbled what doe you chiefly desire O that God would pardon my sinnes But is that all No That he would also heale my sinnes and subdue my Rebellions that I may not any longer be under the government and tyrannie of my lusts but under Gods gratious governement who will guide me better then before Hos 2.7 This we see to be the Order in the Lords Prayer after we are taught to say Mat. 6.12 13. Forgive us our trespasses it followes And leade us not into temptation but deliver us from evill which is for the time to come So David Psal 19.12 13. Cleanse me from my secret sinnes and keepe me that presumptuous sins have not dominion over me c. So that this is the desire of an afflicted conscience truly humbled curing as well as covering of sinne This is a sure evidence that our sins are pardoned Then againe when there is peace 2. By Peace Rom. 5.1 when the soule feeles this it is a signe that God hath heal'd the soule For saith the Apostle being justified by faith we have peace with God through our Lord Iesus Christ the Blood of Christ hath a pacifying power in forgivenesse of sinnes When Ionas was cast out there was a calme So when sinne is cast out and pardoned there is a calme in the soule which comes from the forgivenesse of sinnes Againe Healing is knowne by this 3. When we are willing to be searched if wee have hearts willing to be searched for then our will is cured which in the state of grace is more then our Obedience when we would be better then we are then certainely our will is not in league with corruptions Now where the will is so much sanctified I resolve to be better I would be better and I use all meanes being glad when any joynes with me against my corruptions I am glad of all such advantages here is a good signe As now when a man goes to Church and desires O that my corruptions might be met withall O that I might bee laid open to my selfe and know my selfe better then I have formerly done this is the desire of an ingenuous soule Where there is no guile of soule a man is glad to have himselfe and his corruptions discovered whereas another frets and kicks and rageth against the Word of God which is a signe that there is some league betwixt him and his sinne You have some that above all things in the world they would not have such and such downe-right Ministers O take heed this is a signe of a hollow heart and that
Reason 2 2. Because no creature can deserve any thing at Gods hands 1. Because by nature wee are all Gods enemies and therefore what can enemies deserve nothing but wrath and vengeance 2. If we have any graces they are the gift of God and therefore wee deserve nothing by them they being of his owne gift So saint Iames speakes Iam. 1.17 Every good gift and every perfect gift is from above and commeth downe from the Father of lights with whom is no variablenesse nor shadow of turning And Saint Paul saith That of him and through him and to him are all things Rom. 11.36 what should follow heereupon To whom be glory for ever Vse 1 This in the first place serves for reproofe of our adversaries of the Romish Church who say that God loves us for something foreseene in us which is good or for somewhat which in time wee would doe to deserve favour at his hands but both are false the cause of love is free from himselfe for when wee have done our best Luk. 17.10 yet saith the Holy Ghost wee are unprofitable servants Vse 2 Secondly It is for reproofe of Gods owne deare children who because they finde no deserving in themselves are therefore discouraged at the sight of their owne unworthinesse whereas quite contrary the sight of our owne unworthinesse should make us the more fit subjects for Christs free love which hath nothing to doe with them that stand upon deserving Many of Gods deare children are troubled with temptations doubts and feares of Gods love and favour towards them because they expect to finde it in the fruits of Grace and not in free Grace it selfe If wee would have any sound peace let us look for it in free Grace Therefore the blessed Apostle in the entrance of his salutations in his Epistles still joyneth Grace and then Peace to shew us that if wee looke for sound Peace wee can no where finde it but in Grace Wee would finde Peace in the Grace that is in us but it is labour in vaine for wee shall never finde it but in free Grace Vse 3 Hence wee may also bee comforted in the certainety of our salvation for that grace and love and favour whereby wee are saved is in God not in us Now whatsoever is in him is immutable and sure So saith the Apostle Neverthelesse the foundation of God standeth sure 2 Tim 2.19 having this seale the Lord knoweth them that are his and let every one that nameth the name of Christ depart from iniquity Where speaking of election which comes from the free love of God hee makes that a sure foundation to build on if there bee a reformation to depart from iniquity wee may be comfortably assured of our salvation And as it is with Election so is it with all the other fruits of God love Vocation Rom. 3.24 Joh. 13.1 Adoption Iustification and Perseverance the foundation of God fastly sealed in the way of holinesse stands good and sure in all Vse 4 This further teacheth us Thankfulnesse unto God who hath so freely loved us for if there were deserving on our part what place were left for thankfulnesse We know one who deserves nothing and hath small matters bestowed upon him at least will be thankfull for such favours But when one is so farre from deserving any thing that by the contrary hee deserveth all plagues and punishments hath yet many and aboundant mercies bestowed freely upon him this doth exceedingly provoke especially a generous spirit to a suitable thankfulnesse as much as may be Vse 5 And let it likewise breed Confidence in us to God in all our miseries both for pardon of sinne helpe in distresse and comfort in sorrowes because he loves us freely and did love us whilst we were enemies make therefore upon all occasions the Apostles use of it For if when wee were enemies wee were reconciled to God Rom. 5.10 by the death of his sonne much more being reconciled wee shall be saved by his life I will love them freely In the next place from hence we observe another point which necessarily followeth upon the former Observ That God did not then begin to love them when he said I will love them freely but to discover that love unto them which hee carried unto them from all eternity For instance hereof Saint Paul was beloved of God ere God manifested his love unto him as hee testifieth of himselfe that the discoverie of this free love was Gal. 1.15.16 when it pleased God who seperated me from my mothers wombe and called mee by his Grace to reveale his sonne in mee c. So Ephes 1.3 4. The Apostle blesseth God in his salutation unto them who had blessed them with all spirituall blessings in heavenly places in Christ But whence fetcheth hee the ground hereof According as he hath chosen us in him before the foundation of the world that we should be holy and unblameable before him in love Ephe. 1.4 Wee need not multiply places more to prove it our adversaries would faine seeme to cleere God onely in all and so shrowd their arguments under such needlesse pretences shift of all places name wee never so many with their strong heads distinctions and sophismes But God will one day give them no thankes for their labour the will of God how unequall soever in our eyes who cannot with our shallow conceits sound the depth of such misteries being ground enough to justifie all his actions whatsoever Wee will therefore come to some Reasons of the point Reason 1 Because Whatsoever is in God manifested in time is eternall and everlasting in him without beginning and ending for wh tsoever is in God is God 1 Joh. 4.8 Joh. 14.6 God is not loving but Love and he is not onely true but Truth it selfe hee is not wise onely but Wisdome it selfe And therefore his love discovered in time must needs bee from all eternity Reason 2 Secondly Jf God did then first begin to love us when he manifested his love unto us then there should be a change in God because hee should love them now that hee did not formerly love As wee see those who loved Paul after his Conversion loved him not before there was then a change in the Church in which case if God should so love hee should bee changeable and so be like unto man Reason 3 And then againe Christs Prayer Iohn 17. makes it cleere that the love of God beginneth not with the manifestation thereof for Christ there knowing all the Fathers secrets as comming out of the bosome of the Father intimates the contrary where he makes one end of his prayer for them to be Ioh. 17.23 That the world may know that thou hast loved them as thou hast loved me Now how he loved Christ is also shewed a little after For thou lovedst me before the foundation of the world Joh. 17.24 Therefore the Saints and Children of God are loved
these things by divine Truth we grow wise and prudent the Spirit ioyning with the same and then we come to make a right use of them There must bee first a spirituall Wisdome and Prudence inlightned by the Spirit ere we can make use of the word aright to taste and relish it Because though the word be light yet light alone is not sufficicient to cause sight but there must concurre unto the outward light an inward sight grace must illuminate the understanding and put a heavenly light into the soule As by the light within meeting with the light without the eye being the instrument of sight applying it selfe to the thing thence comes sight So there be divine Truthes out of us wherewith when the Holy Ghost puts an inward light into the soule sanctified VVisdome and Prudence then the inward light meeting with the light without we see and apprehend The Spirit therefore must joyne to worke VVisdome and Prudence Naturally we are all dead and have lost our spirituall senses therefore the Spirit of God must worke in us spirituall sences sight and taste that wee may see discerne and relish heavenly things which ere we can doe there must be a harmony betwixt the soule and the things that is the soule must be made spirituall answerable to the heavenly things pitched upon or else if the soule be not set in a suteable frame it can never make a right use of them Now when the understanding of a man is made wise by the Spirit of God it will relish Wisdome and Prudence For the Spirit of God together with the Scripture takes the scales off the eyes of the soule subdues rebellious passions in the affections especially that rebellion of the will putting a new relish in all so as they come to love affect and joy in heavenly things Now when these scales of spirituall blindnesse are fallen off the eyes of the soule and when rebellion is remooved from the will and affections then it is fit to joyne and approove of heavenly things else there is a contrariety and Antipathy betwixt the soule and these things as the body when the tounge is affected with some aguish humour cannot relish things though they be never so good but affects and rellisheth all things suiting that distemper So it is with the soule when it is not inlightned it judgeth all things carnally there being an antipathy betweene the soule and divine truths brought home unto it perhaps a soule not inlightned or sanctified will apprehend the generallities of truth very well but when they are pressed home to practise then unlesse the soule be changed it will rise up and swell against divine truths and reject the practise of them Without subduing grace to alter and change the soule the affections thereof are like the March Sunnes which stirre up a great many humors but not spending them they breed aguish humors and distempers So the light of the word in a carnall heart it meets with the humours of the soule and stirres them but if there be not grace in the soule to subdue these affections it stirres them up to be the more malicious especially if they be prest to particular duties in leaving of sinnefull courses so that the Spirit of God must alter the understanding and subdue the will and affections ere there can be a conceiving of divine truths savingly Therefore before these acts he joynes these graces Who is wise and who is prudent c. Vse The use hereof is this much not to come to the divine truth of God with humane affections and spirits but to lift up our hearts to God Why Lord as things themselves are spirituall so make me spirituall that there may be a harmony betweene my soule and the things that as there is a sweet rellish in divine truths so there may be a sweet taste in mee to answer that rellish which is in divine truths that the wisdome of thy word and my wisedome may be one then a man is wise There is not the commonest truth or practicall point in Divinity but it is a mistery and must be divinely understood and must have prudence to goe about it as we should doe Repentance and the knowledge of sinne it is a mistery till a man be sanctified in his understanding he can never know what spirituall misery is till the inward man be inlightned and sanctified to know what a contrariety there is betweene sinne and the Spirit of God As no man can know throughly what sicknesse is but he that hath beene sicke for the Phisitian doth not know sicknesse so well as the patient who feeles it So it is with a holy man sanctified by the Holy Ghost tell him of sinne he feeles it and the noisomenesse of it the opposition of it to his comfort and communion with God Onely the spirituall inlightned man can tell what Repentance sin sorrow for sin and the spirituall health of the soule is Therefore it is said here Who is wise and who is prudent and he shall understand these things The end of the fourteenth Sermon THE FIFTEENTH SERMON HOS 14.10 Who is wise and he shall understand these things prudent and he shall know them for the wayes of the Lord are right the just shall walke in them but the transgressors shall fall therein AT length by divine assistance we are come unto the conclusion of this short Chapter wherin the Holy Ghost from God hath shewed such bowells of mercy and tender compassion unto miserable sinners incouraging them to returne unto the Lord by many and severall arguments being formerly insisted upon our last worke was to shew you what Wisdome and prudence was the difference of them and how that none without these endowments are able to know and make use of divine Truthes and misteries of Religion Who is wise and he shall understand these things prudent and he shall know them c. We came then to shew that there must be Prudence and Wisdome before wee can understand divine Truthes there must be an illumination within it is not sufficient to have the light of the Scripture outwardly but there must be a light of the eye to see there must be wisdome and Prudence gathered from the Scriptures Now VVisdome and Prudence if they be divine as here is meant it is not a discreet managing of outward affaires of our personall condition but an ordering of our course to Heaven-ward Wherefore a man may know whether he be wise and prudent by his relishing of divine Truthes for otherwise he is not wise and prudent in these things which are the maine Now having shewed that onely the wise and prudent can conceive and make a right use of these great things delivered he comes to shew and defend the equity of Gods wayes how crooked soever they seeme to flesh and blood these things ought to be hearkned unto because they are the wayes of God The wayes of the Lord are right By wayes heere he understandeth the whole
Law and Gospell the whole Word of God which he calleth right not onely because 1. They are Righteous in themselves but 2. Because they reforme whatsoever is amisse in us and rectifie us and 3. VVorke whatsoever is needfull for our good and salvation Now more particularly Gods wayes are 1. Those wayes wherein he walks to us or 2. The wayes that he prescribes us to walk in and 3. Our wayes as they are conformable to his Any of these are the wayes of God of all which more heereafter The wayes wherein he walkes to us Gods wayes to us because many of them are untraceable as unsearchable to us are not here meant As those of Election Predestination and Reprobation the reasons whereof if we take them comparatively cannot be searched out why God should take one and not another it is an unsearchable way But take a man single out of comparison the wayes of God will appeare to be right even in that harsh decree which many men stumble so much at for none are ever brought in the execution of that decree to be damned but you shall see the wayes of the Lord right who a long time together offers them a great deale of mercy which they refusing and resisting the Holy Ghost taking wilfully contrary courses worke out their owne damnation So that at length the issue of those unsearchable wayes will appeare to be right in every particular howsoever the comparative reason at the first why God singles out one man and not another will not appeare As for the wayes of his Providence in governing the world and ruling of his Church The wayes of his Providence c. this is the way of God which is right all which wayes though we cannot in all particulars see in this world yet in Heaven in the light of glory we shall see what cannot now be seene in the light of grace and nature For there be misteries in Providence who can tell the reason why of men equally good one should bee sorely afflicted and the other should goe to Heaven without any affliction in a smooth way none can give a reason of it but we must subscribe to the hidden wisdome of God whose wayes are unsearchable in his Providence yet are they most right though they be above our conceit If wee could conceive all Gods wayes then they were not Gods wayes for in his wayes to us he will so carry them as he will shew himselfe to bee above and beyond our shallow conceits But the wayes especially here meant are the wayes which he prescribes us to walke in and they are 1. What we must beleeve and then 2. VVhat we must doe there is First Obedience of Faith and then Obedience of life These are Gods wayes prescribed in the word and only in the word Now our wayes when they joyne with Gods wayes that is when our life Our wayes joyning with Gods wayes purposes and desires of the inner man in our speeches carriage and conversation agree with Gods wayes then in some sort they are Gods wayes the just shall walke in them They shall walke in these wayes that is in those wayes which God prescribeth As for those wayes wherein God walkes to us we have not so much to doe here to consider them But by walking in the wayes which he prescribes we shall feele that his wayes to us will be nothing but mercy and truth Psal 25.16 The wayes of the Lord are right those wayes that he prescribes to men to be beleeved and done they are right and streight that is they are agreeable to the first rule of all Right is the judgement and will of God He is the first truth and the first good the prime truth and good which must rule all others Mensura mensurans as they use to speake in Schooles the measure that measures all other things for all other things are onely so farre right as they agree to the highest measure of all which is Gods appointment and will So the wayes of God are said to be right because they agree to his word and will they are holy and pure as himselfe is just pure and holy The wayes of the Lord are right Right as they agree to that which is right and streight and right likewise because they lead directly to a right end We know a right line is that which is the shortest betweene two tearmes that which leads from point to point is the shortest of all other lines So Gods wayes are right and streight there are no other wayes which tend directly to happinesse without error but Gods wayes all other wayes are crooked wayes So Gods wayes are right as they looke to God and as they looke unto all other inferiour courses they are right to examine all our wayes by being the rule of them And they are right as they looke to Gods will and are ruled by him The wayes of the Lord are right Hence observe we in the first place that the first thing wee should looke too in our conversation must be to know this for a ground Observ That man is not a prescriber of his owne way and that no creatures will is a rule We must imbrace therefore no opinion of any man or any course injoyned or prescribed by any man further then it agrees with the first truth and the first right Gods wayes are right right as a standard that is a measure to measure all other measures by So Gods will and truth revealed is a right rule and the measure of all other rules whatsoever Directions therefore which we have of things to be beleeved and done from men must be no further regarded then as they agree with the first standard Therfore they are mistaken and desperately mistaken that make any mans will a rule unlesse it be subordinate to that which is higher at which time it becometh all one with the higher rule When a man subordinates his directions to Gods then Gods and his are all one Otherwise without this subordination wee make men gods when we make their will a rule of our Obedience The wayes of the Lord are right But of this onely a touch by the way the maine point hence is The Word of the Lord is every way perfect and brings us to perfection Observ As we may see at large prooved Psalme 19.7 c. Where whatsoever is Good Comfortable Profitable or Delightfull either for this life or the life to come is all to bee had from thence And the Wiseman saith Pro. 30.5 Every word of God is pure c. A similitude taken from gold which is fined till it be pure as it is expressed in another place The words of the Lord are pure words Psal 12.6 as silver tryed in a fornace of earth and purified seven times 2 Tim. 3.16 And so the Apostle to Timothy All Scripture is given by inspiration of God and is profitable for Doctrine for Correction for Reproofe for instruction in Righteousnesse that
righteousnesse is to be had in Christ What is the righteousnesse of Christ The righteousnesse of Christ is that righteousnesse that is founded upon his obedience active fullfilling the Law and passive discharging all our debts satisfying Gods Justice the meritoriousnesse of both of them is founded upon the purity of his Nature all his sufferings and doings had their excellency from the personall Union of God and Man in reference to which Union wee may without blasphemy averre that God performed the Law God died for us Gradation 4 Fourthly and lastly this righteousnesse is our righteousnesse the Spirit convinces that this belongs to all beleevers for it is better then Adam had his righteousnesse was the righteousnesse of a man This righteousnesse is the righteousnesse of a mediator And it is such a righteousnesse that when wee are cloathed with it we may goe through the Justice of God wee may have accesse with boldnesse to the throne of grace and say Lord I come in the righteousnesse of Christ that hath appeased thy wrath and satisfied thy justice this the Holy Ghost convinces of Quest. But you will aske me how doth the Holy Ghost convince me of the righteousnesse of Christ Answ I answer First the Holy Ghost presents to the soule the knowledge of this excellent righteousnesse and then creates a hand of faith to imbrace it being proposed you that are humble and broken-hearted sinners here is Christ for you The Spirit of God doth not onely reveale the excellency of Christ but that this belongs to me that Christ is given for me and that revelation of the Spirit doth sway the soule when the Spirit doth not tell in generall onely that Christ is an excellent Saviour but shall relate to a Christian soule God gave Christ for thee this swayes the heart to rest upon Christ whereupon the marriage is made up betweene the soule and Christ the soule saies I am Christs and I give my selfe to Christ and to whatsoever accompanies Christ and then as it is in marriage the persons by vertue of that relation have interest into each others substance and estate So when this mysticall marriage is made up betweene Christ and us wee have a right unto Christ by all rights by titles of purchase and redemption He hath purchased Heaven for us and us for Heaven all that Christ hath is ours all his good is ours our sinnes his and his righteousnesse ours So when the Holy Ghost convinces me of Christs righteousnesse and gives me faith to imbrace it then Christ is mine with all he hath By this I have spoken you may see how the Spirit convinces doe but imagine what a blessed condition the soule is in when this match is made But you will aske me why is the sending of the Spirit necessary for the convincing of this righteousnesse I answer for divers reasons Reason 1 First because it is above the conceit of man that there should be such a righteousnesse of God-man therefore it is discovered by the Spirit and when it is discovered the Spirit must open the eyes of the soule to see els wee shall have a naturall knowledge of supernaturall things for a man by a naturall knowledge may understand them so as to be able to discourse of them therefore to change the soule there must be a supernaturall sight to see supernaturall things A divell incarnate may know all things and yet want to see onely the Holy Ghost gives inward sight inward eyes and works faith to see Christ as mine Reason 2 Againe the sending of the Holy Ghost is necessary for this conviction because hee alone must set downe the soule and make the conscience quiet who is greater then the conscience Conscience will clamour thou art a sinner the Holy Ghost convinces in Christ thou art righteous The Holy Ghost onely knowes what is in the heart of God the Father and in the heart of every man He onely knowes the intent of the Father to every Christian and can answer all inward Objections and Cavils of flesh and blood raised up against the soule therefore the convincing of the Holy Ghost is necessary Howsoever Christ hath purchased our peace yet the Holy Ghost must apply it For the conscience is so full of clamours that unlesse the Holy Ghost apply what Christ hath done conscience will not be satisfied God the Father hath appointed Christ and Christ hath wrought it but the third person must apply it to the soule to assure us that this belongs to us The application of all good things to the soule that Christ the Sonne hath wrought is the proper office of the third person In civill Contracts here there must not onely be a purchase but a Seale though Christ hath wrought righteousnesse for us the Spirit must Seale it to every soule this righteousnesse belongs to you Christ is yours with all that is his Reason 3 Againe it must needs be a worke of the Spirit because flesh and blood is full of pride and would faine have some righteousnesse of their owne the Jewes were of this temper and it hath beene the greatest question from the beginning of the world till this day what is that righteousnesse whereby we must stand before God but Gods Spirit answers all objections Beloved the best of us though in an estate of grace if the Holy Ghost doe not convince us we shall be in darkenesse and call all into question therfore we must not bee convinced onely at the first but in a continued course of Christianity unlesse the Holy Ghost doth this we shall fall into a dungeon of darkenesse therefore the convincing of the Holy Ghost is necessary Beloved this should make us take heed how we heare and how we reade even to beg this convincing of the Spirit in every Ordinance O Lord vouchsafe the Spirit of revelation and take the scales off mine eyes that as these are truths of themselves so they may be truths to me Sway my soule that I may cast my selfe upon thy mercy in Christ c. Object I must answer some Cases that many a poore soule is troubled withall Alas I am not convinced by the Spirit that Christ is my righteousnesse therefore what case am I in Answ I answer some are more strongly convinced and some lesse Let a man be carelesse of holy duties and he is lesse convinced but let him be constant therein and he shall finde the Holy Ghost convincing him more strongly that the righteousnesse of Christ is his there are many presumptuous persons that turne the grace of God into wantonnesse who because through the Enthusiasmes of Satan they never question their estate but conceit themselves to be good men and in the estate of grace think this to be the convincing of the Holy Ghost whereas this is a generall rule Spirituall convincing is not totall but alwaies leaves in the heart some drugs of doubting as a ship that rides at anchor though it may reele too and fro yet is it safe for the
another but God hath provided some defence against it p. 383 384. Antimonians Antimonians error refuted page 170. Association In Association we must joyne with those that are good p. 223. All wicked Associations will end in everlasting hatred page 326 327. Assurance Assurance of Gods love causeth thankfullnesse page 53 54. B Blessings Blessings of God not to bee spent on our lusts page 60. Outward Blessings may bee praied for page 36 37. Blessings how to know they come from Gods love p. â—7 c. Backesliding Backesliding Gods children prone too page 131. Barrennesse Barrennesse in goodnesse ought not to discourage us page 213. Barrennesse under meanes not endur'd by God page 254. Baptisme Baptisme made an Idoll by Papists page 337. Bread Bread in the Lords Supper made an Idoll by Papists p. 338. Beleeving Beleeving more honours God then our sinnes dishonour him p. 150 151. Boasting Boasting is Idolatry page 82. C Confidence Carnall Confidence the danger of it page 84. Confidence not placed on the creature by a true Christian page 78 79. Confidence in outward helpes men prone to by nature page 60. Confidence in the creature when exceeded in page 80. Creature The Creature not able to help us in our greatest need page 71. Creature the vanity of it page 72. Creatures emptinesse discovered in sundry respects page 85 86. The most comfortable Creatures in their excesse hurt p. 384 385. Christians Christians why hated of the world page 105. Christians place no confidence in the creatures page 78 79. Christian course to be in love with it page 417 418. A Christians glory is to bee fruitfull in his places page 253 c. Christians their comfortable estate page 243 253. Christians compared to Lillies in regard of their growth in grace page 219. Christians ought all to be excellent in their kinde page 204 205. Christians compared to Corne in sundry respects p. 279 c. Christians are fruitfull under good meanes page 279. Christians like Vines for fruitfullnesse page 283 c. Christians that are unfruitfull are the worst of men page 285. Christians that are fruitfull God takes a speciall care of page 287 288. Christians that are weake not to bee discouraged page 289 290. Christians how they come to send forth a sweet sent page 292 293. Church Church how God governes it by contraries page 286 c. Church in misery to be prayed for page 111. The Church yeelds a shadow page 264 c. Out of the Church no salvation page 267. Church the benefits of being in it page 267. Church who live out of it are in a wofull estate page 274. Churches outward condition despicable page 284. Church of God weake of it selfe page 286. Children Children ought not to hinder our standing out in a good cause page 114. Children ought not to make us worldly page 115. Children at our death in faith to be commended to God page 117 118. Children of God are alwaies in his sight page 379 380. Comfort arising from hence page 380 381. Children of God have a contrary disposition to the world page 457 c. Children of God not to feare future things page 416. Confession Confession to whom to bee made page 24. Confession of our sins is a signe of the forgivenesse of our sinnes page 29. Conviction Want of Conviction of sinne makes us carelesse of sin p. 140. Comforts Comforts abused proove snares page 385. Comfort naturally accompanieth good actions page 294. Comforts of Christians why not apprehended by them page 230 231. Conversation Conversation fruitfull the excellency of it page 297 c. Communion Communion with God to bee laboured for page 39 40. No Communion betweene God and Idols page 103 104. Communion with God will make us hate sinne page 321 322. Conscience A good Conscience ought not to be parted with page 113. Condition No Condition so disconsolate but God can alter it page 102. Crucifixes Crucifixes not to be used page 343. Causes In good Causes wee ought to be resolute page 413 414. Having God for our shelter wee ought to bee bold in good Causes page 395 c. Commandement Gods Commandements ought to be obeyed page 447. Company Good Company a meanes to enable us to walke resolutely in Gods waies page 468. D Destruction Destruction spirituall meanes the best to prevent it page 7. Distressed Distressed persons God very mercifull too page 109. Diseases Diseases of the soule how to know them page 134 135 c. Doubting Doubting kills thankfullnesse page 53. Doubting of Gods mercy a great sinne page 150. E Eye Eye of God continually on all his children page 379 380. Gods Eye being upon us should make our eye be upon him page 38â— Gods Eye being upon us should make us bould in his cause page 381. Extremities Extremities why Gods children suffered to fall into page 108 109. Example We must not live by Example page 4â—7 End To come to a right End the best way is to take Gods way page 448. Consideration of our End will make us walke resolutely in Gods waies page 468. F Falls Falls of Gods children made their gaine page 230. Fatherlesse Fatherlesse God especially mercifull too page 109. Family Family all under it the better for a godly Governor page â—08 Forces Forces home or forraigne not to be trusted too page 77. Forgivenesse Forgivenesse of sinnes how knowne to be truly desired page â—6 27. Forgivenesse of sins to be desired above all mercies p. 27 28. Forgivenesse of sins the misery of those that want it p. 31 32. Forgivenesse of sins not easily attained page 164. Free Free love of God to his people page 172 173 c. Free love of God the cause of all mercies page 179 c. Fruitfullnesse Fruitfulnesse the benefit of it page 256. Fruitfullnesse of Christians in their particular places is their glory page 253 c. Fruitfullnesse of Christians delightfull to God and man page 257 258. Fruitfullnesse in grace brings peace and comfort to a man page 298. Fruitfull Christians leave a good sent behind them p. 259. Fruitfull Christians compared to Vines page 283 c. Fruitfull Christians God hath a speciall care of page 287 288. Fruitfull Conversation the excellencie of it page 297 298. Fruitlesse Fruitlesse Christians of all men the worst page 285. G Good All Good comes from God page 405 c. No Good that is saving comes from man page 403. Good works why they cannot merit page 405. God God rightly apprehended makes us shake off all false trusts page 104. God is our All-sufficiency in all estates page 113. God in distresses to bee trusted in page 119. God is the great Physitian of the soule page 140 c. God is willing to heale and save our soules page 142 c. God loves his people freely page 172 173 c. God to make him our shadow page 394. God being our shelter and shadow wee should bee bould in good causes page 395. God being our shadow the comfort of it
page 396 c. God how to be conceived of in our worshipping of him page 344 345. God not to bee transformed like our selves in our affections page 345 346. To set up any thing in our soules above God is Idolatry page 347. God is the onely true defence and shelter page 386 c. Christians happinesse arising from hence page 387. God not being wicked mens shelter makes their estate most wofull page 387. Who have not God for a shelter are most miserable page 392 393. Grace Grace compared to dew in sundry respects page 207 c. Grace of God free p. 207 208 Grace of God comes insensibly and invisibly page 208 209. Grace works mildly upon the soule page 210. Grace cheeres and comforts the soule page 211. Grace makes barren soules fruitfull page 212. Grace of God unresistible page 212. Barrennesse in Grace ought not to discourage us page 213. Grace the meanes to increase it page 113. Grace wrought in the soule is an evidence of the pardon of sin in that soule page 215. All Grace from God page 216 217. Grace how to be attained pag 218. Grace compared to Olives in divers respects page 250 c. How to be rooted in Grace page 237 c. Grace why some have more then others page 408. In praying for Grace we must waite Gods leisure page 408. Grace is of a fructifying nature page 281. Gratious fruit comes from God and us too page 404. Growth Growth of Christians like Lillies page 219. Sudden Growth of Gods children page 220 221. Growth in Grace the necessity of it page 214. Growth in Grace the meanes to attaine to it page 225 c. Growth in Grace to be indeavoured after page 242 c. Christians many times deceived about their Growth in Grace page 240 c. Growth in Grace the chiefest blessing page 243. Growing Christians their excellency page 300. Governours Governours of Families ought to endeavour to bee good for their sakes that are under them page 272. Gratious Governours will communicate Grace to their Family p. 273. Gospell Gospell first and second spring of it speedy page 22â— H Hatred Hatred of sin how to discerne it page 311 312 c. True Hatred of sin is universall page 311 312. True Hatred of sin is implacable page 312 313. Hatred of sin ever followes true Conversion page 319. Hatred of sin how to be attained page 321. 368. Hatred of sin how knowne page 371. Heart Heart chiefly required of God page 311. Broken Heart a sacrifice p. 45. Humility Humility a certaine way to shun Gods anger page 197. I Idolatry Idolatry men prone to it by nature page 92. 356. Idolatry what it is page 93. Idolatry frames base conceits of God page 334. Idolatry how it is committed page 335. Idolatry the occasions of it to be avoided page 343 344. Close Idolatries of many Christians page 344 c. Idolatry Gods puishments on people for it page 357. Idolatry meanes to avoid it page 354 c. Idolaters hatefull to God p. 354 Idolaters Gods punishments on them page 357. Idolatry how sleighted by many page 360. Nothing lost by renouncing Idolatry page 373 374. Idols Idols why to be hated page 333 c. Idols abhominable to God page 333. Idols opposite to God p. 334. Infirmities Infirmities why God suffers them in his children p. 161 c. Infirmities of Gods children made their gaine page 162. Our Infirmities ought not too much to deject us page 163. Impenitent Impenitent sinners not to bee envied page 138. Infidelity Infidelity the cause of all woe page 446. Iust. Iust men who they be p. 450. Iust men have respect to all Gods Commandements p 450 451. Iust men doâ— all things to a good end page 451 452. Iust men desire to grow in grace page 452. Iust men love the Brethren page 452. Iust men have onely cause to rejoyce page 453. K Knowledge Knowledge of God and Christ is a meanes to make people leave Idolatry page 354 355. L Life Life of man subject to many annoyances both outward and inward page 391 392. Men must bee endewed with spirituall Life before they can walke in Gods waies page 461. Love Love of God an evidence of the pardon of our sins p. 30 31. Love of God to his people free page 172 173. Love of God to us eternall page 177. Love of God to us not to bee measured by our feeling of it page 179. Love of God the cause of all mercies to us page 179 c. Gods Love is a fruitfull Love page 205. M Mercy Mercy Gods scope in the new Covenant page 149. Gods Mercies are compleate to his children page 33. Mercy sweetneth all Gods Attributes page 106. Mercy agreeable to Gods nature page 191. God chiefely Mercifull to those who most stand in need of his Mercy page 108. Mercifullnesse Mercifullnesse to others is an evidence of the pardon of our sinnes page 31. Mercifullnesse a character of Gods child page 116. Meanes Meanes of salvation not profited by bring destruction p. 255. In the use of all Meanes to looke up unto God page 409. Masses Masses that we ought not to be present at them page 340. Man Man not to be a prescriber of his owne way page 444. O Occasions Occasions of sin to be avoided page 316. P Papists Papists grosse Idolaters page 94 335 c. Their shifts for worshipping Images answered page 95. Papists how they Idolize Saints page 336. Papists make an Idoll of the Pope page 337. Papists worse Idolaters then the Heathen page 339. Papists why they are so impudent in their Idolatry p. 340. Papists why so hardly converted page 356. Papists not to be conversed with page 342. Popish Writers to beware of them page 343. No reconciliation betweene Papists and Protestants page 341. Pardon Pardon of sinne the chiefest mercy which makes way for all other page 153. God Pardon 's all sinnes page 129 130 145. Pardon of sinne why not apprehended page 153. Pardon of sinne how knowne page 156 c. Pardon of sinne how knowne when we are still subject to sin page 160. Pardon of sinne not attained without Humiliation and Reformation page 166 167. Peace Peace of conscience is an evidence of the pardon of our sins page 30 157. Peace of conscience in a carnall man whence it comes page 159. Perseverance Perseverance the ground of it page 181. Persons To have Persons of men in admiration is Idolatry page 347. Performances Outward Performances trusted too is Idolatry page 351. People God hath his People in the worst times page 456 c. Prayer Prayer is a speciall helpe against all sin and sorrow p. 17. Prayer sets God on work p. 18 Prayer answered where a Spirit of Prayer is given p. 126 127. Our Prayers are heard when we renounce sin page 375 376. Praise Praise an acceptable Sacrifice to God page 48 49. Helps to enable â—to Praise God page 50. Praising oâ—â—od must be from a broken heâ— page 51.