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
men of aâ—â—ient time have the price of that high calling in our eye to make us notwithstanding all opposition presse forwards towards the marke And then againe because it is said indefinitly here They shall walke in these wayes remember alwayes to take Wisedome and Prudence along with you in all your walkings It is put indefinitly because we should leave out none For as we say in things that are to be beleeved Faith chooseth not this object and not another so Obedience chooseth not this object I will obey God in this and not in this but it goes on in all Gods wayes Therefore if we would walke on aright in Gods wayes there must be consideration of all the relations as we stand to God First vvhat duties vve ow to God in heavenly things Mat. 6.33 to please him above all whomsoever we displease and to seeke the Kingdome of Heaven and his Righteousnesse before all that all things may follow which are needfull for us So in the next place when we looke to our selves to know those wayes which are required of us in regard of our selves for every Christian is a Temple wherin God dwells thefore we are to carry our selves holily to be much in Prayer and Communion with God in secret A man is best distinguished to be a good walker by those secret wayes betwixt God and his soule those walks of Meditation and Prayer wherein there is much sweet intercourse betwixt God and the soule Therefore in this case a man makes conscience of his Communion with God in his thoughts desires affections using all good meanes appointed of God to maintaine this Communion Then we should look to our own carriage in the use of the creatures to carry our selves in all things indifferently because Wisedome and Prudence is seene in those things especially to use things indifferent indifferently not to be much in the use of the world in joy or sorrow but in moderation to use these things being sure to set our affections upon the maine And so in things indifferent not to doe them with offence and excesse but to see and observe the rule in all things of indifferency And for our carriage to others in those wayes let us consider what we owe to those above us what respect is due to Governours and what to others what to those who are without what to those who are weake vve owe an example of holy life unto them that vve give no occasion of scandall and also to walke wisely towards them that are without that we give no occasion for the wayes of God to be ill spoken off And for all conditions which God shall cast us into remember that those be wayes which we should walke seemely in If Prosperity let us take heed of the sinns of prosperity Pride Insolency Security Hardnesse of heart and the like If Adversity then let us practise the graces thereof take heed of murmuring and repining Dejection of spirit Dispaire and the like This is to walke like a wise man in all conditions in those relations he stands in For our words likewise and expressions to others in that kind of our walking that they may be savourie and to purpose that wee labour to speake by rule seeing we must give an account of every idle word at the day of judgement So that in all our labours carriage and speech we must labour to doe all wisely and justly These are the wayes of God Mat. 12.36 and The just walke in them Negatively what we must avoide in all our walking We must not do any thing against Religion Conscience or Iustice Remember in generall we must never doe any thing against Religion against Conscience against a mans particular Place and Calling or against Justice Let us not touch upon the breach of any good thing especially of Religion and Conscience Thus a man shall walke in the wayes of God if with Wisedome and Prudence he consider what wayes are before him to God to himselfe to others in all conditions and states of life to see what hee must and what he must not doe and then to walk in them answerably For our incouragement to walke in Gods wayes in our generall and particular callings 1. The wayes of God are the most safe waies Know first they are the most safe waies of all whatsoever trouble or affliction we meet withall it is no matter it will proove the safest way in the end For as it was with the cloude which went before Gods people it was both for Direction and Protection so the Spirit of God and the wayes of God as they serve for Direction so they serve for Protection God will direct and protect us if wee walke in his wayes let him be our Director and he will be our preserver and protector in all times Againe they are the most pleasant wayes of all all Wisedomes wayes are paved with Prosperity and Pleasure 2. They are the most pleasant wayes for when God doth enlarge and sanctifie the soule to walke in them he giveth withall a royall gift inward peace of conscience and joy unspeakeable and glorious with an inlarged Spirit God meets his children in his owne wayes they are therfore to walke there Let a man start out of Gods vvayes hee meets vvith the Divell vvith the Divels instruments and many snares But in Gods vvayes he shall be sure to meete vvith God if he vvalke in them vvith Humility and respect to God looking up for direction and strength and denying his owne Wisedome in this case a man shall be sure to have God goe along vvith him in all his vvayes In Gods vvayes expect Gods company therefore they are the safest and the most pleasant vvayes 3. They are the most cleane holy wayes Psal 19.9 And they are the cleanest and holiest vvayes of all having this excellent propertie in them that as they leade to comfort so they end in comfort they all end in Heaven Therefore let us not be vveary of Gods vvayes of Christianity and our particular Callings vvherein vvhat vve doe let us do as Gods vvayes having sanctified them by Prayer and doe it in Obedience to God They are Gods vvayes vvhen they are sanctified God hath set me in this standing I expect his blessing therin and vvhat blessing I find I vvill give him the praise God hath appointed that in serving man J serve him therefore vve must goe on in our particular vvayes as the wayes of God doing every thing as the worke of God and we shall finde them the comfortablest and pleasantest wayes which end in joy happinesse and glory Vse 1 The use hereof may bee first Reprehension unto those who can talke but not walke that have tongues but not feete to wit affections that come by starts into the narrow way but yet be never well till they turne backe againe into the world that broad way which leads unto destruction Vse 2 Secondly it is for Instruction to stirre us up to
case when we come to aske forgivenesse with a purpose to offend It is the extremity of prophanenesse to come to aske a pardon to the intent that we may sin still therfore he repeates it againe Take unto you words and turne to the Lord. The Forme is Take away all iniquity and receiue us graciously or Doe good to us So will we render the Calves of our lips Wherein we have 1. A Petition 1. To take away all iniquity 2. To receive them gratiously 2. A Restipulation or promise of thankfullnesse backe againe to the Lord So will we render the Calves of our lips So that we may observe hence What God will grant us he will have us aske of him yet for all these things I will be sought unto of the House of Israel saith God because hee will have us acknowledge our homage and dependance upon him therefore we must aske what he hath purposed to give Take away all iniquity c. where there is an implication of a confession of their sins and great iniquities Take away iniquity and Take away all iniquity that is our manifold guilt So before Petition there must be a free and full Confession as was shewed before Of Confession how it is to be done and unto whom Now this Confession here is made to God and to God onely saith Austin in this case Because it is a point in controversie it is good to heare what the Ancients say There are a curious sort of men who are busie to search into other mens lives and are carelesse in amending their own Augustin Saith he what have I to do with men to heare me confesse when I have offended God wee must confesse to God and to God only But in some cases there may be publique and private Confession to men Publique in publique offences for the satisfaction of the Church and the glory of God for preventing of scandall Private to Ministers for the quieting of conscience but this is onely in some cases men goe not to the Chirurgeon as the Papists would have it for every little prick of their finger Simile No but yet in some cases it is good to open the matter to a Minister who hath the tongue of the learned but the sin is toward God against him hee onely being able to forgive sins as the Pharisees confessed Mark 2.7 None can forgive sinnes but God the Papists therefore herein are worse then the Pharisees The Petition is Take away iniquity and all iniquity Why all Why all iniquity is prayed against because where there is any true goodnesse in the heart that hatred which carries the bent of the soule against one sinne 1. In a sincere soule all are alike hated is alike against all as I shewed and the divell carries thousands to hell by this partiall obedience because he knowes at any time where to have such God and a purpose to sin will not stand together nor dwell in a heart that allowes it selfe in any sin be it never so small He saith Take away all because the Spirit of God workes in a man renewed such a disposition of sincerity to hate all alike Secondly he saith Take away all iniquity 2. Because a renewed soule desires to bee like God because the heart which desires to bee at peace with God desires also to bee like God who hates all sinne therefore saith the sanctified soule forgive all sin Take all away that I may have nothing in me displeasing unto thee I desire to joyne with the Lord to hate what he hateth and as he hateth to carrie a perfect hatred to the whole kinde Take away all iniquity hatred is not satisfied but with the utter abolishing of the thing hated Therefore it hath this extent here Take away all sin both the guilt and the reigne of every sin that none may rule in me nay by little and little purge out all Take away iniquity and the traine of all which it drawes after it Iudgements Take away inquity that is forgive the sin and overcome the power of it by sanctifying grace and remit the judgements attending it Take it away Sinne hatefull to a conscience awaked That is take away the guilt of it utterly by pardon and the remainders thereof by sanctifying grace so as the Spirit may rule and be all in all in us They see sinne is an offensive thing and therefore they say Take it away as an offensive odious thing and as a burden For howsoever it be sweet as honey in the committing it afterwards when the conscience is throughly awaked it is most offensive and bitter so as in this case a sinner would gladly run from his owne conscience and from himselfe run any where from the tormenting and racking thoughts of conscience awaked and withall hates the place where it was committed and the company with whom yea the thoughts of them as Absolom hated Thamar after hee had lyen with her so a sinner awaked from sin hates what hee formerly loved As good men love the circumstances of any thing which puts them in mind of any good they have done loving both place and person So it is with a sinner when his conscience is awaked hee hates all things which puts him in minde of his sins therfore Take it away forgive it cast it into the bottome of the Sea blot it out of thy remembrance cover it impute it not all which phrases shew a taking away Triall of a sound desire of forgivenesse Therefore I beseech you let us examine our selves hereby whether our desire of forgivenes be sound or not if we desire sin should be taken away we cannot thinke of it with comfort For in that many thinke with delight of their old sins what doe they else but repeate them over againe and againe but where the heart is soundly touched with a saving sense of sinne O then he cries Take it away Take it out of my conscience that it cause not despaire there and out of thy remembrance that no advantage be taken against me for it Take it away But it is no otherwise taken away then by satisfying of divine justice How much are we beholding to Christ therefore who hath borne and taken away our sins and as the Scape-goate gon away with the burden of all into the wildernesse of oblivion Blessed be God and the Lamb of God that takes away the sinnes of the world We can never blesse God too much nor sufficiently for Christ Blessed be God the Father of our Lord Iesus Christ Now we may thinke of sinne without shame and despaire O blessed state when a man can thinke of his former odious and filthy loathsome sinnes and yet not despaire Because when he beleeves in Christ the blood of Christ purgeth all away takes away all sin He hath taken them away You see here in the first place That a true Convert first begs mercy above all they pray for the taking away of their
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
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
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
particular Christian and it is very necessary it should be so for without growth neither can we give God his due Honour nor he receive the smell of a sweet Sacrifice from us as is fit Nor can we without it with-stand our enemies or beare our crosses that God may call us too Againe without growth and strength we cannot performe those great duties that God requires at our hands of Thankfulnesse nor doe things so cheerefully and sweetly as may be comfortable to us In summe without growth wee can doe nothing acceptably either to God or his people the more Grace the more acceptance Which is spoken that wee may value the Promises this especially that we shall grow up in Grace and Knowledge as the Lillie and cast forth our rootes as Lebanon But how shall wee come to grow Answ Goe to God that we may continually have from him the sanctifying dew of his grace goe first for pardon of sinne 1. We must goe to God claiming the promises in a right order then for a heart to reforme our wayes to enter in a new covenant for the time to come that wee will not trust in Ashur but will renounce our particular personall sinnes after which we shall find sanctifying grace so as the dew of Gods Spirit will make us grow therefore take this order to improove the promises Goe to God for his love in Christ for the pardoning of sinne and accepting of us in him that we may find a sence of his love in accepting of our persons in the pardoning of our sinne which is the ground of love for then this sence of his love will kindle our love towards him againe feeling that we are in the state of grace Then goe to God for his promise in this order Lord thou hast promised that thou wilt be as the dew and that we shall grow as Lillies make good thy promise then that I may finde the effectuall power of it transforming my soule into the blessed Image of thy deare Sonne And know 2. We must use all meanes of growth that we must use all the meanes of growth together with the promise for in the things of this life if a man were assured that the next yeare would be a very plentifull yeare would men therefore because they were thus forewarned hang up their plowes and not prepare their ground no but they would the rather be encouraged to take paines because they know that howsoever God be pleased to vouchsafe plenty yet he will doe it in the use of meanes observing and depending on his Providence So when he hath made gratious promises of the Dew of his Grace and of growth as Lillies c. This implyeth a subordinate serving of his gratious Providence therefore it is a way to stirre us up unto the use of all meanes rather and not to take us off from them Gen. 17.8 Even as God when hee told the Israelites I will give you the Land ef Canaan did onely promise it leaving the remainder to their conquest in the use of meanes Should this have made them cast away their swords No but it was that they might fight and fight the more couragiously So when God hath promised growth in Grace should this make us carelesse O no it should make us more diligent and carefull and comforts us in the use of meanes knowing that our labour shall not be in vaine in the Lord. 1 Cor. 15.58 Now Lord I know I shall not loose my labour in hearing in receiving of the Sacrament in the communion of Saints and use of sanctified Meanes for thou hast made a gratious promise that I shall grew as the Lillie and that thou wilt be as the Dew unto me therefore make thy good worke begun effectuall unto my poore soule that it may flourish and bee refreshed as a watred garden But there are severall sorts of growth formerly touched either 1. A growing upward or 2. A growing in the roote or 3. A Spreading and growing in the Fruit and Sweetnesse Therefore Christians must not alwayes looke to have their growth in one and the same place but must wisely consider of Gods prudent dealing with his children in this kinde as will bee further seene hereafter in the particulars Hee shall cast forth his rootes as Lebanon That is He shall cast and spread and so put forth his rootes as Lebanon he shall grow upward and downeward in regard of firmenesse he shall be more rooted Jn what proportion Trees grow upwards in that proportion they take roote downewards because otherwise they may be top heavy and overturne a blast of winde taking advantage of their talnesse and weakenesse to roote them out the sooner therefore proportionable to their spreading above there must be a rooting in the ground As the prophet speakes to Hezekiah of Gods people 2 King 19.30 And the remnant that is escaped of the house of Iudah shall yet againe take roote downeward and beare fruit upward There must be firmenesse in the roote as well as growth in the branches for which cause God here promiseth to the Church and every Christian stability and fixednesse that as he groweth upward like the Lillie so he should grow downward firme and strong Quest Now whence comes this rootednesse and firme stabilitie of Gods Children Answ The cause of the Saints stability Ioh 1.16 Especially from this that they are now in the Covenant of grace rooted in Christ who is God-man in whom they are firmely rooted In Adam we had a roote of our owne but now our roote is in Christ All grace is first powred into Christs blessed Nature and then at a second hand Out of his fulnesse we all receive grace for grace Being rooted in Christ we become firme for there is in him an everlasting marriage and union Rom. 11.18 The Roote beareth us wee beare not the Roote Christ beareth us wee beare not him So now in the covenant of grace all the firmenesse is out of us Even as salvation it selfe was wrought out of us by a Mediatour so it is kept by a Mediatour out of us all goodnesse grace and favour of God to us is not in us but in Christ but it is so out of us as Christ and we are one But now we onely speake of the cause of our firmenesse and stability that because we are in the state of grace we have an everlasting firmenesse as we are in Christ Jesus God now making a second covenant he will not have it disanulled as the first was Lev. 18.5 for his second workes are better then his first His first Covenant was Doe this and live but his second is Rom. 10.9 Beleeve this and live So as howsoever our state in grace be but little yet it is of a blessed growing spreading firme nature so sure as what is begun in grace will end in glory where God gives the first fruits he will give tenths yea the full harvest and all Because by
the devices of men See then the vanity of Idolaters Mat. 15.9 who though they would doe nothing in vaine yet doe all their will-worship in vaine Jt is not onely Idolatry but obstinate Idolatry the Romish doctrine We would have cured Babel but she would not be cured Ier. 51.9 Js this a light cause of our comming out of Babylon doe we leave them for trifles when they stand guilty of abhominable Idolatry you may see here if so be Ephraim out of holy affection say what have I now any more to doe with Idols What to think and judge of those that would bring God and Jdols together if Ephraim had beene of the temper that many men now are he might have said How some men slight Idolatry tush what need we care for Idols Crucifixes and the like there is not such a distance betwixt them and us why may not both Religions stand together This new fangled nicenesse is but the distempered devices of some few giddy headed men who know not what they would have This is the wisdome of many men in our times who reckon that there is not an eternall irreconcileable distance betweene light and darkenesse the service of God and that of Idols We cannot serve two masters saith Christ Mat. 6.24 Yes say they wee may serve two masters Anti-christ and Christ God and Beliall O but what saith Ephraim What have I now any more to doe with Idols There can be no mixture you know where there is abhomination That Church Reve. 3. which was neither hot nor cold may paralell many now in our times who are neither hot nor cold Papists nor Protestantes but politicke Atheists who will be both or neither whatsoever may best serve and advance their worldly ends How doth God looke upon such saith he I will spew them out of my mouth God hates such most of all now I would thou wert either hot or cold If this be the affection of Gods people towards Idols and Idolaters an utter aversation and shall we thinke to jumble and mingle contrary things together to serve God and the Divell Christ and Anti-christ Thus we see what to thinke of the temper of these men That in some lesser matters we may use our owne opinions Phil 3.15 in lighter matters indeed wee may enjoy our own private opinions in some things As Saint Paul saith in lesser things If any men be otherwise minded God shall reveale it unto him But vvhen he comes to the point of justification by Christ in Gods worship vvhat saith he If any man be otherwise minded God shall reveale it No but if I or an Angell from Heaven teach otherwise let him bee accursed Gal. 1.8 Now vvhen men teach another doctrine and worship joyning with grosse Idolaters in that worship there we must be of Pauls spirit If I or an Angell from Heaven teach otherwise let him be accursed The Holy Ghost at first appeared in the forme and shape of a Dove which is a meeke and milde creature Mat. 3.16 that hath no tallons to hurt with Yet notwithstanding at another time hee appeared in fiery tongues Act. 2.3 to shew that the same Spirit that in lesser things maintaineth peace and love when it is set against any sinne especially against that sinne of sinnes Idolatry which brings Gods vengeance upon Kingdomes and states and rootes them out there the Holy Ghost must appeare in fire that element must be in the hearts of people against that sinne that though to persons that have their slips and in lesser matters there must be the spirit of a dove yet there must be in men the spirit of courage indignation abhomination and hatred unto the Idolatry of the times That wee may say from our hearts with Ephraim What have I now any more to doe with Idols Conclusion Therefore let us joyne with those that we shall live for ever with in Heaven and goe in the best courses and wee shall never need to feare seperation nor want incouragements to well doing Thus shall we neither grieve nor be ashamed to say with Ephraim What have I now any more to doe with Idols At the length the Kings of the earth who adore the whore they shall come and eate her very flesh Rev. 17.16 So it will be the end of those that raigne in other mens consciences and in a manner will be accounted gods that all which is gotten with wrong to God shall be renounced with griefe shame and detestation of the persons of those that make Idols of others and will be made Idols in the hearts of others thinking themselves not enough respected unlesse they command the conscience the end of such cannot be good all this must end in loathing shame and detestation What have I now any more to doe with Idols said Ephraim and what have J now any more to doe with such and such profanenesse hypocrisie double-dealing and the like shall such persons thus sinnefull say one day with shame and horror of conscience Wherefore let us meet God betimes and renounce our Idols of all sorts that God may come to heare us observe us and bee as a greene firre tree unto us c. Whereof if God please wee shall heare more the next time The end of the eleventh Sermon THE TWELFTH SERMON HOS 14.9 Ephraim shall say what have J any more to doe with Idols J have heard him and observed him J am like a greene firre tree from me is thy fruit found THE words as wee heard heretofore are a gratious answer unto the prayer which God himselfe by his Spirit had dictated to Ephraim as likewise a reward of Ephraims Reformation Ayded by grace Ephraim shall my 〈…〉 What have I now any more to doe with Idols God will heare him and observe him and be like a greene firre tree unto him For saith God from mee shall Ephraims fruit be found Whereby we see that whensoever God doth alter the soule by his grace there he also breeds divorce and division betweene it and all Idolatry a disposition in some sort like himselfe having those Sympathies and antipathies hee hath towards sinne and goodnesse Now because God is a jealous God and cannot abide Idols therefore Ephraim being sanctified by the Spirit of God is minded as God is What have I any more to doe with Idols God hath framed the soule that it may injoy the cheefe good and avoid the cheefe ill especially for pettie goods and pettie ils are not so behoovefull Yet notwithstanding God will have us avoid all ill and imbrace all good and he hath made the soule into an answerable condition Therefore hath hee planted affections therein tending to good as Love and Joy and delight especially made for the imbracing of the maine good thereby to goe out of it selfe and close with that maine cheefe good in closing wherewith it may be happy And then to avoid the cheefe ill sinne and damnation hee hath planted affections
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
503. In which is shewen the priviledges and prerogatives of a man that is convinced in all temptations P. 503. 1. When God himselfe seemes to bee our enemie P. 503. 2. Against Satan P. 503. 3. Against our owne consciences P. 504 How we may know whether we be convinced of this righteousnesse The answer to this P. 504. Secondly but how shall I know that the Holy Ghost hath convinced me enough of sinne so that I may without presumption apply the righteousnesse of Christ 1. If the Holy Ghost have discovered my sinfull condition P. 504. 2. By the worke of the Spirit P. 505. 3. By inward peace and great joy P. 505. 4. Where this is it answers all objections P. 506. The use How we should live by faith P. 506. 2. How every day to make use of the righteousnesse of Christ P. 507. Wherefore did Christ goe to the Father 1. To make application of what he had wrought P. 508. 2. To send the Spirit P. 508. 3. To stop Satans mouth P. 508. 4. To make the Father our Father P. 508. 5. Sweet comforts at the hower of death P. 508. The use Great comfort in the hower of death P. 509 510. April 10. 1638. Imprimatur THO WYKES THE SAINTS Priviledge IOHN 16.8 9 10. When he is come he shall reproove the world of sinne righteousnesse and judgement Of sin because they beleeve not in me Of righteousnesse because I goe to my Father Of judgement because the Prince of this world is judged Especially the 10. verse Of righteousnesse because I go to my Father and you shall see me no more OVR blessed Saviour descending from Heaven to Earth for the Redemption of man after he had accomplished that great worke he ascended thither againe And knowing his Disciples would take his departure very heavily hee labours to arme them against the assaults of all griefe and sorrow that might otherwise oppresse them and that by many arguments Among the rest this is not the least that when he is gone away he will send the Comforter unto them God never takes away any thing from his children but he sends them a better And this Comforter whom he promised to send shall beare them through in all their Ministery all function and in effect hee thus bespeakes them You my Disciples are to encounter with the world Be of good comfort my Spirit shall goe along with you and he shall reproove the world of sinne righteousnesse and judgement Of your selves you are too weake but the Spirit shall strengthen you and make way into the hearts of those that shall be saved by convincing them of sinne righteousnesse and judgement So that bee not discouraged the Spirit shall breath courage into you and make way for your doctrine When the Comforter is come he shall reproove the world of sinne and of righteousnesse and judgement Of sinne because they beleeve not in me Of righteousnesse because I goe to the Father Of judgement because the Prince of this world is judged There are three maine parts of salvation Knowledge of our misery knowledge of our deliverance and a life answerable The Holy Ghost shall worke all these he shall Convince the world of their owne sinne of righteousnesse by a Mediator and of a reformation of life So that the Holy Ghost shall goe along with you in the carriage of the whole businesse of mans salvation Where he begins he makes an end Where he Convinces of sinne he Convinces of righteousnesse and then of a necessity of a reformation he beares all afore him and he doth it in a spirituall order First he Convinces the world of sinne 1. Convincing of sin then of righteousnesse then of judgement because it were in vaine to Convince of the righteousnesse of Christ unlesse he hath before Convinced of sin For who cares for balme that is not wounded Who cares for a pardon that is not condemned therefore he Convinces of sin first I have spoken heretofore of Convincing of sinne Here is a threefold Convincing of sinne of righteousnesse and of judgement and every one of these hath a reason added thereto Of sin because they beleeve not in me Of righteousnesse because I goe to my Father Of judgement because the Prince of this world is judged The Holy Ghost begins with Convincing of sin What is this Convincing It is a cleare and infallible demonstration of our condition What is this Convincing It brings a commanding light into the soule It sets downe the soule and takes away all cavills all turnings and windings To convince is to make a man as the Psalmists phrase is lay his hand upon his mouth Light is a convincing thing now we see the Sun we see it is day though ten thousand men should say it is not day we would not beleeve them because the convincing herof is undeniable that he must be an unreasonable man that gainesayes it So then the Spirit of God brings a commanding light into the soule undeniable thou art thus and thus here no shifting no winding and turning will serve the turne when the Holy Ghost comes with this light I doe but plainely unfold this This Conviction of the Holy Ghost is not in generall onely that all men are sinners but particular and strong thou art a sinner and thou art in danger of damnation And it is universall taking in sins of nature sins of life sins of the understanding will and affections and it is not of sinne onely but of the misery by sinne of the danger folly and madnesse of sinne and of the aggravations that greaten sinne as of stifling so many good motions withstanding so many meanes abusing so many mercies The Holy Ghost Convinces us throughly that wee can have nothing to reply Because I have spoken of this before I am short Beloved unlesse the Holy Ghost Convince there will be no Convincing our deceitfull hearts have so many windings and turnings proud nature armes it selfe with defences as a hedge-hogg winds himselfe round and defends himself by his pricks So you have many cloath themselves with strong words ill translations upon others frivolous mitigations the way of the multitude as with a coate of male to keep out this Conviction that did not the Holy Ghost strike in hard with their consciences Thou art the man this worke would never bee done Quest But you will aske me this Question how shall we know common Conviction of conscience from this of the Spirit for carnall men that goe to Hell are Convinced by a common Conviction what is this saving Conviction Answ I answer 1. Difference Common Conviction by the light of Nature is a weake Conviction a little sparke will shew a little light but it will not inlighten a roome it must be the worke of some greater light as the Sun the Spirit is a strong light stronger then naturall conscience Naturall conscience and common light is of some breaches of the second Table Naturall conscience never convinces of corrupt nature
but the Spirit doth most of all as you may see in David Psal 51. Psal 51. He resolves all into this as if he should say what should I tell you of my murther and Adultery in sin did my mother conceive me so a true Christian doth not look to the branches so much as to the root Then againe 2. Difference a naturall conscience when it convinceth a man it is against his will it makes him not the better man he mends not upon it but he is tortured and tormented But a man that is convinced by the Holy Ghost he takes Gods part against himselfe he is willing to be laid open that he may find the greater mercy So that there is a grand difference betweene common conviction of nature and the Conviction of the Spirit The Conviction of the Spirit is the light of the Spirit which is of a higher nature then that of naturall conscience I will send the Comforter when he comes he will greatly inlighten and over-power the soule 3. Difference Againe the Conviction of the Spirit sticks by a man it never leaves the soule But that of an ordinary conscience it is but for a flesh and after they are worse then they were before I must cut off these things because the time is alwaies past upon these occasions before we begin Vse Come we therefore to make some Use The Spirit doth Convince of sinne But how by the Ministery ordinarily though not alone by the Ministery Therefore we must labour willingly to submit to the Ministery Convincing of sinne Conscience will Convince first or last Is it not better to have a saving Conviction now to purpose then to have a bare desperate Conviction in Hell O beloved all the admonitions wee heare if we regard them not now we shall hereafter therefore labour to make good use of this Sword of the Spirit of God and it is an argument of a good heart to wish O that the Ministery might meet with my corruption that it may be discovered to me to the full A true heart thinkes sin the greatest enemy and of all other miseries it desires to bee freed from the thraldome thereof For that defiles Heaven and Earth and separates God from his creature It s that that threw Angels out of Heaven Adam out of Paradice What imbitters blessings and puts a sting into all afflictions but sin if it were not for sin we would take up any crosse and beare any affliction more quietly then we doe Therefore as we desire to be saved and to stand with comfort before God at the day of judgement let us desire and indeavour to bee throughly Convinced of sinne Take heed of resisting the Spirit of God in the Ministery why are so many led captive of their lusts but because they hate the Ministery of the Word they looke upon it as Ahab did upon Elias Hast thou found me O my Enemy They naturally are in love with their sinnes and there is none so much hated as those that present themselves to themselves A man take him in his pure naturalls is a foolish creature his heart rises against Conviction You see the Pharisees Wise men Learned men being convinced they hated Christ to the death why Mat. 23.27 because he did untombe them and discover the dead mens bones within So many now a daies that are convinced hate any that by life or speech discover their sinne unto them if it were possible and in their power to the death Thus the Holy Ghost convinces of sin But before I leave this point let me adde this from the reason or ground of this Conviction because they beleeve not in me That unbeleefe makes all other sinnes damnable no sinne is damnable if we could beleeve and repent Therefore we are convinced of sin because we doe not beleeve as we say of a man that is condemned because he cannot reade therefore he is condemned he should escape if he could reade being for no great fault so it is here it is not beleeving in Christ and repenting makes all other sins deadly The differing of one man from another is their faith and repentance some there be whose sinnes are greater then others yet by the Spirit of God and Faith they worke them out every day It is faith in the brazen Serpent that takes away the sting of the fiery Serpents J have done with the conviction of sinne Let us now come to speake of the conviction of Righteousnesse 2. Conviction of Righteousnes Of righteousnesse because I goe to my Father and you shall see me no more It is a fit time for the Holy Ghost to convince Gods people of righteousnesse when they are convinced of sinne before then they can relish Christ Balme is balme indeed when the wound is discovered and felt O then a pardon is welcome when the party is condemned The reason of this conviction of righteousnesse is because I goe to my Father and you shall see me no more The Holy Ghost as he sets on sinne upon the conscience so he takes off sinne by applying to the conscience the righteousnesse of Christ this is his office first to convince the world of sinne and then to convince of righteousnesse wherby we stand righteous before God And this righteousnesse here is not our owne inherent but the righteousnesse of Christ a Mediator God and man A fourefold gradation of convinction of righteousnesse The Holy Ghost convinces of righteousnesse in this order of a fourefold gradation First that there must be a righteousnesse and a full righteousnesse The second is this that there is no such righteousnesse in the creature Thirdly that this is to be had in Christ the Mediator Fourthly that this righteousnesse is our righteousnesse Gradation 1 First there must be a righteousnesse for wee have to deale with a God who is righteousnesse it selfe and no uncleane thing shall come into Heaven unlesse we have a righteousnesse how shall we looke God in the face or how can we escape hell Gradation 2 Now for the second that it is not in any creature men or Angels we have not a righteousnesse of our owne for there are divers things to be satisfied God himselfe and the Law and our owne consciences and the world Perhaps we may have a righteousnesse to satisfie the world because we live civilly O but that will not satisfie conscience And then there must be a satisfaction to the Law which is a large thing that condemnes our thoughts desires but God is the most perfect of all Put case we have a righteousnesse of a good carriage among men this will not satisfie God and the Law it will not satisfie conscience men they are our fellow-prisoners conscience will not be contented but with that which will content God when conscience sees there is such a righteousnesse found out by the wisedome of God that contents him else conscience will be alwaies in doubts and feares Gradation 3 Thirdly this
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
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
the poorest creature that is which rendreth according to its receit The Earth when it is plowed and sowed it yeelds us fruit Trees being set yeeld increase Beasts being fed render in their kind yea the fiercest untamed Beasts Psal 19.10 as we reade of the Lyon have been thankfull in their kinde The Heavens saith the Psalmist declare the glory of God and the firmament shewes forth his Praise So there must be a Returne if we be not worse then beasts Therefore the Church here promiseth a Returne by the same Spirit which stirred her up to pray So will wee render the Calves of our lips Now this promise which the Church makes here of praise is a kinde of vow So will we render c. To binde ones selfe is a kinde of vow The Church therefore bindes her selfe that she may binde God for binding her selfe by vow to Thankfullnesse she thereby bindes God who is mooved with nothing wee can doe so much as with setting forth of his Praise which was his end in all the Creation the setting forth of his glory The end of the new Creature is the end of all things both in nature and grace the end whereof is Gods glory from whence all things come and wherein all things end as we say of a circle all things begin and ends in it All other things are for man and man for Gods glory when the soule can say Lord this shall be for thy honour to set forth thy praise it bindes God Hence that they might moove God to yeeld to their prayers they bind themselves by a kinde of vow Doe thus O Lord and thou shalt not loose by it thou shalt have praise So will wee render thee the Calves of our lips So Promises and vowes of praise are alleadged as an argument to prevaile with God for the obtaining of that the Church begs for So will wee render c. Not to enter into the common place of vowes onely this much I say that there is a good use of them to vow and promise Thankefullnesse when we would obtaine blessings from God That which a promise is to men that a vow is to God and usually they goe together in Scripture as Psal 132.2 It is said of David That hee vowed unto God and sware unto the mighty God of Iaakob So wee have all in Baptisme vowed a vow so that it is good to renew our vowes often especially that of new obedience and in this particular to vow unto him that wee will praise him and strive that his glory be no looser by us Helpes and use of vowes 1. To excite and quicken our dullnesse It is good thus to vow if it were but to excite and quicken our dullnesse and forgetfullnesse of our generall vow to put us in minde of our duty the more to oblige us to God and refresh our memories This bond that having promised now I must do it provokes the soule to it as it helpes the memory so it quickens the affections Besides as by nature wee are forgetfull 2. To be a bridle to our inconstancy so we are inconstant in which respect it is a tie to our inconstant and unsteady nature for there are none who have the Spirit of God at all with any tendernesse of heart but will thus thinke I have vowed to God if it be a heinous thing to break with men what is it wittingly and willingly to break with the great God a vow is a kinde of oath this is the sacrifice of fooles to come to God and yet neither to make good our vowes nor indeavour to doe it Let us consider therefore what we have done in this case By permission of authority there was a Fast lately when wee all renewed our vowes wee mocked God else received the Communion Will God be mocked thinke you No but howsoever man may forget God will not but will come upon us for non-paiment of our vowes and Covenants Lay we it to heart therefore what Covenants wee have made with God of late And then for the time to come be not discouraged if you have beene faulty in it There is a generall vow wherein though we have failed if wee bee his children and break not with God in the maine cleaving to him in purpose of heart occasionally renewing our purposes and Covenants yet let not Satan discourage us for our unfaithfullnesse therein but bee ashamed of it watch more looke better to it for the time to come and make use of the gratious Covenant and upon recoverie say with the Church So will we render the Calves of our lips It was the custome under the Jewish pollicie you know to offer sacrifices of all sorts But the Spirit of God speakes here of the Church of the Jewes under the New Testament especially what they should be after their Conversion having reference to the Jewes in Christs time and to the beleeving Jewes in all times implying this much howsoever not Legall sacrifices of Calves Bullocks Sheepe and Lambes yet the Calves of the lips which God likes better are acceptable to him And it likewise implies some humiliation of the Church Lord whatsoever else wee could offer unto thee it is thine owne though it were the beasts upon a thousand mountaines Psal 50. but this by thy grace we can doe to Praise thee For God must open and circumcise our lips and hearts before wee can offer him the Calves of our lips Thus much the poorest creature in the world may say to God Lord I will render thee the Calves of my lips other things I have not this I have by thy gratious Spirit a heart somewhat touched by the sense of thy favour therefore I will render thee the Calves of my lips that is Praise as the Apostle hath it Heb. 13.15 By him therefore let us offer the Sacrifice of praise to God continually that is the fruit of our lips giving thankes to his Name So will wee render thee the Calves of our lips Whence the point is Doct. That Gods children at all times have their Sacrifices There is indeed one kinde of Sacrificing determined and finished by the comming of Christ who was the last Sacrifice of propitiation for our sinnes The more to blame those who yet maintaine a daily Sacrifice not of laud and praise but of cozening and deluding the world in saying masse for the sinnes of the quick and the dead all such Sacrifices being finished and closed up in him our blessed Saviour who by one Sacrifice as the Apostle speakes hath perfected them that are sanctified and that Heb. 10.14 By one Sacrifice when he offered up himselfe Heb. 7.27 when all the the Jewish Sacrifices ended since which all ours are but a commemoration of Christs last Sacrifice as the Fathers say The Lords Supper with the rest Which remaine still and the Sacrifice of praise with a few others I desire to name First The Sacrifice of a broken heart 1. The Sacrifice
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
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
a man is in love with his disease can there be a cure where there is a love of the disease 4. By our estimation of heavenly and earthly things Coloss 3.1 Not to name many the last which is a high pitch shall be by our estimation of things here and above What hath this healing wrought in thee What estimation of things How is thy heart weaned from the world How are thy affections set on things which are above When a sick man is soundly recovered though his distempered pallate could not relish the best meates in his sicknesse yet now he relishes and loves the best most of all Looke then to our selves how forget we with blessed Saint Paul the things which are behind Phil 3.13 pressing hard to the marke which is before for the high price of that Calling How stand wee affected to long for our Countrey this world being only the place of our pilgrimage Surely a soule that is soundly healed is an undervaluing soule to use this world and all things therein as though we used them not and it is also a valewing soule 1 Cor. 7.29.30 to covet spirituall things above all Psal 119.79.127 O saith David how I love thy law it is my meditation all the day I love thy Commandements above gold yea above fine gold The joy of this estate 1 Pet. 1.8 is a joy unspeakeable and glorious of which it is said the stranger shall not meddle with Pro. 14 10. This much concerning the disease before we come to the cure a Question ariseth Quest. Whence then comes a calme in a carnall person From ignorance and deadnesse of conscience or from diversion as a sick man when he talkes with another man that is his friend his minde is diverted that he feeleth not his sicknesse all the while so wicked men either their consciences are seared and they goe on in sin or else they have diversions Great persons are loath to heare and are usually full of diversions from the time they rise till they sleepe againe all diversions busie conscience about other things so they keepe themselves that it may not trouble them But the peace of a true Christian comes from another ground from sound knowledge of his disease and from sound satisfaction by faith knowing Christ the Spirit of God sealing this knowledge to the soule if peace bee thus setled it is a signe of a sound cure Quest But you will say How shall I know that my sinnes are pardoned when I am subject to those sins still Answ How to know pardon of sin when corruption gives soyles still Not to speake of transient actuall sinnes that are past and pardoned when we have repented of them but of the roote of all sinne which is weakenesse and corruption in us fortified and as it were intrenched by nature occasions and custome of this the Question is How to discerne of pardon the roote of sinne remaining and now and then foyling us The Answer is Affirmative we may have that sinne pardoned which yet occasionally may foyle us still For a man is in the state of health though he have the dregs of a disease hanging upon him wherby a man ofttimes hath some little fit of the disease When nature and physicke hath prevailed over the disease yet after that there may be grudgings So when God hath cured the soule by pardon and hath begun to cure in Sanctification the cure is wrought though some dregs remaine because those dregs are carried away with daily physicke and daily flying to God Lord forgive our debts Lord heale us every prayer and renewing of Repentance carries some debt away till death comes that excellent Physitian which once for all perfectly cures both soule and body bringing both there where both shall have Perfection Quest But you will say is Gods grace weake that it cannot carrie away all dregs of corruption as well as pardon Why is pardon in the forgivenesse of sins absolute when yet God suffers the dregs to remaine so as we still are subject to the disease of sinne Answ God is wise let us not quarrell with our Physitian for he is wiser then we our selves for he makes these reliques medicinall to us as thus Naturally we are prone to security and spirituall pride therefore he makes a medicine of our infirmities to cure spirituall pride and security and to set us a worke Therefore the Iebusites and the residue of that kinde Judg. 3.1 were left uncast out from among Israel that thereby he might proove Israel and least they should be a prey unto wilde beasts to devoure them So some remainders of the flesh are left still in the best that these wilde beasts might not prey upon their soules spirituall pride which is a detestable sinne robbing and denying God of his Prerogative and security the grave of the soule to cure these two especially God makes the reliques and remainders of sinne a medicine unto us Quest Why doth God suffer these infirmities and diseases to remaine in us Answ Why â—od suffers diseases and infirmities to remaine in us Diseases are suffered to put us in minde of infirmities in the roote which we knew not before for if these should not sometimes breake forth into a disease we would thinke our nature were pure therfore God suffers them to breake forth into diseases Numb 20.12 Who would have thought that Moses had beene passionate certainely himselfe did not know himselfe at the waters of strife that the seeds of anger should be in the meekest man in the world who would have thought that David whose heart smote him for cutting off the lap of Sauls garment 1 Sam. 24.5 that so milde a man should have cruelty in him and yet after that he committed murther Who would have thought that Peter Mat. 26.33.69 c. who made such protestations of love to Christ that though all men forsooke him yet he would not yet after that should denie his Master and forsweare him all which was to shew us that it is usefull for us sometimes to have our corruptions breake out to put us in minde what inward weakenesses wee have unknowne and unsearched in us and that wee may know the depth of our corruption Gods children are gainers by all their infirmities and weakenesses That Gods children are gainers by their affliction and weakenesses whereby they learne to stand stronger Heere is a maine difference betwixt the slips of Gods children and the ordinarie euill courses of others they grow worse and worse the ofter they fall into sin the more they are setled upon their dregs But Gods child hath the remainders of corruption in him from whence he hath infirmities and whence hee breaks into diseases but notwithstanding corruption is a looser hereby for the ofter he falls into sinne it is the weaker and weaker for the more he sees the roote of it the more he hates it resolves and strives against it till it
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
my supplications It may be for outward condition that even where God loves they may goe backewards so and so but for their best part their soules God will be as the Dew to them and they shall grow as Lebanon God will bee good to them in the best things And a Christian when he begins to know what the best things are concerning a better life he then learneth to valew spirituall blessings and favours above all other whatsoever Therfore God suits his promises to the desires of his children that he would water their drie soules that he would be as the dew unto them Gods love is a fruitfull love and fruitfull in the best things As we know what David saith There be many who say who will shew us any good Lord lift thou up the light of thy Countenance upon us Thou hast put gladnesse in my heart Psa 4.6 7. more then in the time that their corne and their wine increased So God fits his gratious promise answerable to the desires of a gratious heart I will be as the Dew to Israell To come to the words in particular 2. The excellencies of Dew in divers particulars Quest Answ for this is the ground of all that followes I will be as the Dew unto Israell How will God be as the Dew to Israell This is especially meant of and performed to the Church under the New Testament especially next unto Christs time Why the Grace of God is compared to Dew when the Dew of grace fell in greatest aboundance upon the Church The Comfortable Sanctifying Fruitfull Grace of God is compared to Dew in many respects 1. Because it comes freely from God First The Dew doth come from above God sends it it drops from above and cannot bee commanded by the creature So all other gifts and especially this perfect gift the Grace of God comes from above from the Father of lights there is no principle of grace naturally within a man It is as childish to think that Grace comes from any principle within us as to thinke that the dew which fals upon a stone is the sweat of the stone as children think that the stone sweats when it is the dew that 's fallen upon it Certainely our hearts in regard of themselves are barren and dry wherfore Gods Grace in regard of the Originall is compared to Dew which should teach us to go to God as the Church doth here and pray him to deale gratiously with us to do good to us for this cause laying open our soules unto him to shed his Grace into them Grace comes insensibly and invisibly Thirdly The Dew doth fall Insensibly and Invisibly So the Grace of God wee feele the comfort sweetnesse and operation of it but it fals insensibly without observation Jnferiour things heere feele the sweet and comfortable influence of the Heavens but who sees the active influence upon them which how it is derived from superiour bodies to the inferiour is not observable as our Saviour speakes of the beginnings of grace and workings of it Ioh. 3.1 The winde bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth or whether it goeth so is every one that is borne of the Spirit Jt workes we know not how we feele the worke but the manner of working is unknowne to us Grace therefore is wrought undiscernably No man can see the conversion of another nay no man allmost can discerne his owne conversion at first Therefore this Question should not much trouble you shew us the first houre the first time of your conversion and entrance into the state of grace Grace to many falls like the dew by little and little drop and drop line upon line it falls sweetly and undiscernably upon them at the first Therefore it is hard to set downe the first time seeing as our blessed Saviour speakes grace at the first is wondrous little likened to a graine of Mustard-seed But though it be small at first Mark 4.31 32. yet nothing is more glorious and beautifull afterwards for from a small seed it growes to over-spread and be great shooting out branches And as the roote of Iesse was a despised stock and in shew a dead roote yet thence Christ rose a branch as high as Heaven So the beginning of a Christian is despised and little like a dead stocke as it were Pro. 4.18 but they grow upward and upward still till they come to Heaven it selfe Thus we see there is nothing in the world more undiscernable in the beginning then the worke of grace which must make us not over-curious to examine exactly the first beginnings thereof because it is as the falling of the Dew or the blowing of the winde Againe as it fals undiscernably and invisibly Grace workes sweetly and mildly upon the soule so very sweetly and mildly not violating the nature or course of any thing but rather helping and cherishing the same or if it make any chang in any thing it doth it mildly and gently So usually unlesse it be in some extraordinary case God workes upon the soule by his grace mildly and sweetly Grace works sweetly upon the soule preserving its freedome so as man when he begins to be good shall be freely good from inward principles wrought in him His judgment shall like the course hee takes and be cleane opposite to others that are contrary from an inward principle as free now in altering his course as formerly he was in following the other There is no violence but in regard of corruption God works strongly and mildly strongly for he changeth a stone into a fleshie heart and yet sweetly he breakes not any power of nature but advanceth it for grace doth not take away or imprison nature but lift it up and set it at liberty for it makes the will stronger and freer the judgment sounder the understanding cleerer the affections more orderly it makes all things better so that no violence is offered to nature Againe Grace is compared to Dew In regard of the Operations of Dew For what effects hath Dew upon the earth first it cooles the ayre when it fals and then with coolenesse it hath a fructifying vertue for falling especially on tender hearbs and plants it soakes into the roote of them and makes them fruitfull So it is with the Grace of Gods Spirit it cooles the soule scorched with the sense of Gods Anger as indeed all our soules will be when we have to deale with God who is a consuming fire till we take that course to looke upon him in Christ for the pardon of sinne Heb 12.29 after which his Grace and the sense of it cooleth asswageth and speakes peace to an uncomfortable disconsolate heart This voice Sonne be of good comfort 1. Grace like dew is a cooler thy sins are forgiven thee O! this hath a cooling in it and this also This day shalt thou be with me in Parradice O!
how it cooled and chered the good theefe and comforted him And so when God sayes unto the soule I am thy Salvation O! when the soule feeles this how is it cooled and refreshed And the soule is not onely cooled and refreshed but 2. Grace fructifieth as dew doth It is also sweetned and made fruitfull with comfort to the soule If we were to see a man in the pangs of conscience stung with fiery temptations as with so many fiery serpents and poysoned darts which drinke up the spirits and presents God a consuming fire and Hel beneath full of insupportable torments set on by the insupportable wrath of God then we should know what it were to have grace in this efficatious manner cooling and refreshing the soule that hath these fiery darts stuck into it of violent strong temptations which to the present sense are the flashes and beginnings of Hell O! It is an excellent thing to have the Grace of God in such a case to asswage and coole the maladies of a distressed soule which for the present seemes to burn in a flame of wrath As it cooles so also it makes the heart fruitful our hearts of themselves being as the barren wildernes and wild desert Psal 107 33 14. Now God by his grace turnes the wildernes into water springs as it appeareth in many places of the Prophets Saith God For I will powre water upon him that is thirstie and floods upon the drie ground Isa 44 3. Jsa 45 8. I will powre my Spirit upon thy seed c. So Grace it turnes the barren wildernesse the heart drie of it selfe and makes it fruitfull Wee know what Paul said of Onesimus a fruitlesse servant Philem. 16. nay a fugitive theefe he is unfruitfull no longer saith he now that he is become a convert another a new man now he will doe good service A man is no sooner altered by the dew of grace but howsoever formerly he were a naughtie hurtfull person of whom every man was affraid because of his wickednesse yet now he is a fruitfull person and strives to bring forth fruits worthy of amendment of life Mat. 3.8 6. Grace is unresistible And we may adde one more in the next place in regard of the unresistiblenesse thereof for as nothing can hinder the dew from falling from the sweet influence of Heaven unto us Iob. 38 37. or hinder the working of those superiour bodies upon the inferiour or hinder the wind from blowing so who can hinder Gods Grace they may out of malice hinder the meanes of it and hinder the gratious working of the Spirit by discouragements in others which is a signe of a divelish spirit when yet God hath a hand in that too after a sort For it raineth in one citie and not in another by Gods appointment but nothing can hinder where God will have the dew and water and shine of the influence of grace worke nothing in the world can stop it So it is said in that excellent Prophesie of Christ and his kingdome Psal 72.6 Hee shall come downe like raine upon the mowen grasse as showers that water the Earth which as they coole and fructifie so come they unresistibly Let none therefore be discouraged with the deadnesse drienesse Vse Against discouragement in regard of our barrennes in goodnesse and barrennesse of their owne hearts but let them know that God doth gratiously promise if they will take the course formerly set downe to be as the dew unto them Therefore let them come unto the ordinances of God with wondrous hope confidence and faith that he will be as dew unto them that seeing he hath appointed variety of ordinances the Word and Sacraments he will blesse those meanes of his owne ordaining and appointing for his owne ends He that hath gratiously appointed such meanes of grace will he not blesse them especially having promised I will be as the dew unto Israell Therefore let us attend upon the ordinances and not keepe away though our hearts be barren drie and unfruitfull God is above the heart and able to turne the wildernesse into a fruitfull place he can make the heart a fit habitation for himselfe to dwell in Let us by faith attend upon the ordinances if we find not comfort in one ordinance let us go unto another and another comfort and help shall come especially if with the Church Cant. 3.4 we go a little further For the promise is I will be as the dew unto Israell 3. The order of Gods Promise But marke the order wherein he makes this promise First he gives grace to pray to him Take away all iniquity and receive us gratiously doe good to us Then he gives a spirit of reformation promising amendment whereupon this followeth that he will forgive their sinnes love them freely c. And be as the dew unto Israell He will be as the dew unto Israell but he will give them grace first to bee humbled confesse sinne and pray to God for grace and forgivenesse There is an order of working in the soule God giveth Justification before Sanctification and before he freeth from the guilt of sinne he gives grace to confesse sinne If we confesse our sinnes hee is faithfull and just to forgive us our sinnes 1 Ioh. 1.9 and to cleanse us from them saith S. Iohn Where these goe before grace will follow and where they doe not there will be no Sanctification Therefore let us consider the order for wheresoever God takes away iniquity and heales their soules in regard of the guilt of their sinnes unto those hee will be as dew Therfore if we have still barren soules without desires or strength to goodnesse certainely our sinnes are still upon the file for Justification is never without holinesse of life Whosoever is in Christ 2 Cor. 5.17 hee is a new creature When this is done God will be as the dew because he doth pardon our sinnes for this cause that he may thereby fit us to be entertained in the covenant and are we fit to be in covenant with him untill our natures be altered Therfore whensoever he enters into covenant with any he changeth their natures that they may be friends and have communion with him Then the same soule which crieth take away all iniquity desireth also the dew of grace to make it better this order is not onely necessary on Gods part but in regard of the soule also For was there ever any soule from the beginning of the world that truely desired forgivenesse of sinnes which did not also therewith desire grace such a soule were but an hypocriticall soule For if it be rightly touched with sorrow it desires as well ability to subdue sinne as forgivenesse of sinne Holinesse and Righteousnesse with forgivenesse Luk. 1.75 Vse 1 Therefore least we deceive our selves let this be an use of triall from the order that if we finde not grace wrought in our natures to restraine sinne
and alter our former lewd courses our sinnes are not yet forgiven For wheresoever God takes away sinne and loves freely there also he gives the best fruits of his love bestowes the dew of his grace to worke upon and alter our natures Christ came not by blood alone to die for us but by water also to sanctifie us He will not onely love freely but he will be as the dew where he loves freely therefore if we have not sanctifying grace we have not as yet pardoning grace For we know the Prophet joynes them both together Psa 32.1 1. Blessed is the man unto whom the Lord imputeth not iniquity and in whose spirit there is no guile If we retaine a guilefull false spirit our sinnes are not forgiven we see both these are put together Vse 2 And seeing all these good things come from God it is necessary to take notice of what hath beene said of Gods goodnesse that we doe not rob God of his due glory nor our selves of the due comfort that we may draw thence The Egyptians had the river Nylus that overflowed the land every yeere caused by anniversary winds which so blew into the mouth of the river that it could not discharge it selfe into the sea whereupon it overflowed the bankes and left a fruitfull slime upon the ground so that they needed not nine as other Countries because it was watered with Nylus Hereupon they did not depend upon Gods blessing nor were so holy as they should but were proud of their river as is intimated by Moses unto the people Deut. 11.10 11. But the land whether thou goest in to possesse it is not as the land of Egypt from whence yee came out where thou sowest thy seed and wateredst it with thy foot as a garden of herbes But the land whether yee goe to possesse it is a land of hills and valleyes and drinketh water of the raine of heaven a land which the Lord thy God careth for c. They having more immediately raine from Heaven saw Gods hand in watering it whereas the Egyptians did not And what makes a Papist to be so unthankfull He thinks he can with his owne industry water his owne ground with somewhat in himselfe What makes another man thankfull on the other side Because he knoweth he hath all things by dependance from the first cause for as in nature Act. 17.28 In God wee live moove and have our beeing much more in grace we have all our nourishment spirituall being Mal. 4.2 mooving and life from the dew of Heaven all our heate is from the Sunne of Righteousnesse which makes a Christian life to be nothing else but a gratious dependance Phil. 4.13 I can do all things saith Saint Paul big and great words O! but it is through Christ that strengthens me These things must not be forgotten for a child of the Church is a child of grace by grace he is what he is he hath all from Heaven Eze. 29.9 Suitable to the former place is that in Ezekiel And the land of Aegypt shall be desolate and waste and they shall know that I am the Lord because hee hath said the river is mine and I have made it He shall be desolate because he boasts and brags of his river and depends not upon God for the sweet showers of the former and the latter raine they boasted because it was a fat fruitfull countrie which the Romans called their granary But wee must looke for all from Heaven God by his Spirit will be as the dew You know in Paradise there were foure rivers that watred the Garden of God that sweet place That the head whence all blessing come is in Heaven and made it fruitfull but the heads of all these rivers were out of Paradise So it is with the Church of God Psal 46.4 There is a River the streames whereof makes glad the Citie of God as the Psalmist speakes many pretious comfortable graces the particulars whereof follow but where is the head-spring of that river it is in Heaven We have all from God through Christ the Mediator So though we have of the Water and Dew yet notwithstanding the head and spring of all is from without the Church in Heaven in Christ in the Mediator And therefore in all the excellent things we enjoy in the Church let us looke to the Originall first cause Christ by his Spirit He is as the Dew to his Church Vse 3 This affoords likewise an Vse of Direction Quest How to come to have grace to sanctifie and alter our natures Answ How to have grace to sanctifie our natures Doe as the Church doth heere desire it of God Lord teach me to see and know my sinnes Lord Take away all iniquity and receive me gratiously Heale my soule for I have sinned against thee O love mee freely Turne away thy angry face from my sinnes and be as the Dew unto my barren soule my dead soule O quicken it make good thy promise come swiftly come speedily come unresistably like raine upon the mowen grasse Psal 72.6 as showers to water with the dew of grace and fructifie my drie parched soule Thus we should be earnest with God for grace for our selves and for the Churches abroad for our Church and State at home Therefore let such an use be made of it generally as God and not other forraigne helps may especially bee trusted in for it is the onely way to destruction to let God alone and to trust to this bodie and that bodie for in this case many times God makes those we thus trust in our destruction as the Assyrians and Babylonians were the ruine of the ten Tribes But begin alwaies first in Heaven set that great wheele a working and he will make all things comfortable especially for our soules then we shall not onely finde him to make good this promise I will be as the Dew unto Israell but the residue which follow after He shall grow as the Lillie c. Those unto whom God is Dew a double blessing he will make them grow and so grow as they shall grow up as the Lillie Thistles and nettles and ill weeds grow apace also but not as Lillies but Gods children are Lillies and then they grow as Lillies Quest Answ Christians grow like Lillies How doe Christians grow like Lillies First for beauty and glory There is such a kinde of glory and beauty in that plant that it is said by our Saviour 1. In regard of beauty and glory Mat. 5.29 That Salomon in all his royalty was not arrayed like one of these because his was a borrowed glory from the creature but the Lillie hath a native beauty of its owne Againe 2. In regard of sweet fragrant smell the Lillie hath a sweet and fragrant smell so have Christians a sweetnesse and shining exprest in their conversation as we have it a little after His smell shall bee as Lebanon c. And
good 1. To know Gods free grace First labour to know God and his free Grace in Jesus Christ 2 Pet 3.18 Grow in Grace and in the knowledge of our Lord Iesus Christ they goe both together the more we grow in the knowledge of our Lord Jesus Christ and of the Grace of God in him the more grace and rootednesse wee shall have For that which the soule doth cleerely apprehend it fastens upon in that measure it apprehendeth it Cleerenesse in the understanding breeds earnestnesse in the affections and fastnesse too So the more wee grow in knowledg the more we roote our selves in that we know And therefore the Apostle prayes for the Ephesians that they might have the Spirit of Revelation c. That they might know the height breadth depth and length of Gods love that passeth knowledge Ephes 3.14 For this cause I bow my knees unto the Father of our Lord Iesus Christ of whom the whole family of Heaven and Earth is named that he would grant you according to the riches of his Glory to bee strengthened by his Spirit in the inner-man that Christ may dwell in your hearts by faith that ye being rooted and grounded in love in the sense of Gods love to us and so of our love to him againe for we are not rooted in love to God till we be rooted in the sense of Gods love to us that you may bee able to comprehend with all Saints the height and breadth c. 1. Labour to know the Promises And withall labour to know the gratious Promises of Christ for we are knit to him by vertue of his word and Promises which like himselfe are Yea and Amen JEHOVAH yesterday to day the same for ever 2 Cor. 1.20 So al his Promises made in him they are Yea and Amen in themselves firme and firme to us in him They are Yea and Amen that is they are made and performed in Christ in whom they are sure to be performed and thereupon they are firme too God made them who is JEHOVAH and they are made in Christ that is JEHOVAH So God the Father JEHOVAH he promiseth and he makes them good in Christ JEHOVAH who is unchangeable But this is not enough 3. Our hearts must be stablished on that which is firme wee must labour to have our hearts stablished that they may rely firmely on that which is firme For if a thing be never so firme except we rely firmely on it there is no stability or strength from it Now when there is strength in the thing and strength in the soule that strength is impregnable and unconquerable strength In Christ they are Yea and Amen in whom he stablisheth us annoints us seales us and gives us the earnest of the Spirit in our hearts How doth God stablish us upon the Promises How God doth stablish us The rest which followeth is an explication of this when he gives us the earnest of the Spirit and seales us to be his in token he meanes to make good the bargaine then we are established But we are never firmely established till we get the assurance of salvation Then as the Promises are Yea and Amen in themselves so we are stablished upon them when we are sealed and have the earnest of the Spirit Let us labour therefore to grow in the knowledge of Gods love in Christ to know the height breadth depth and length of it and to grow in all the gratious Promises which are made in Christ who is Amen himselfe as his Promises are and then when we are sealed and annointed by the Spirit we shall be so stablished that nothing shall moove us Therefore let us use all meanes for the establishing of growth in us the Word and Sacraments especially For as Baptisme admits us into the house of God so by the Sacrament of the Lords Supper the blessed food of the soule wee are strengthened In the use of these meanes let us make suite unto God to make good his gratious Promise unto us that wee shall grow as Lillies and take roote as the Cedars in Lebanon Let us know that we ought every day to labour to be more and more rooted do we know what times may befall us We have need to grow every day to grow upward and in breadth and in depth If wee considered what times we may live to it should force us to grow every way especially in humility that roote and mother or graces to grow downeward in that to grow in knowledge and faith untill wee be filled with the fullnesse of God Object A poore Christian ofttimes makes this Objection O I doe not grow therefore I feare my state I am oft shaken therefore this Promise is not fulfilled to me Answ To this I answer Christians may be deceived for they doe grow ofttimes in firmenesse strength and stability though they doe not spread out they may grow in refinednesse that that which comes from them may bee more pure and lesse mixed with naturall corruption Pride Selfe-love and the like This is a temptation that old men are subject too especially in whom the heate of nature decayes who thinke withall that grace decayes But it is not so for ofttimes when grace is carried with the heate of nature it makes a greater shew being helpt by nature The demonstration but not the truth of grace is thus helpt Therfore this clause of the Promise is made good in old Christians they are every day more and more rooted firme stable and judicious and more able in those graces which belong to their place and condition Therefore they should not be discouraged though they be not carried with the streame and tide of nature help'd with that vigour that sometime was in them They grow in judiciousnesse mortifiednesse in heavenly-mindednesse and in ability to give good counsell to others This is well for we grow not in grace one way but divers waies not onely when wee grow in outward demonstration and in many fruits and actions but when wee grow in refinednesse and judiciousnesse as was said then wee are said to grow likewise Yet notwithstanding it should be the indeavour of all to grow what they can in grace when if they grow not so fast as others let them know that there are severall ages in Christ A young Christian cannot be so planted and so deepely rooted as another that is of a greater standing This should not discourage any seeing there are babes in Christ as well as strong men Therefore where there is truth of heart with indeavour to grow better and better and to use all meanes let no man be discouraged Remember alway this for a truth that we may grow and we ought to grow and the children of God ordinarily have growne more and more both in fruitfullnesse and stedfastnesse every way but not with a like growth in measure or time Therefore labour to make use of these Promises and not to favour our selves in an ungrowing
estate for grace is of a growing nature If it grow not in fruitfullnesse yet it growes in the Roote as a plant sometimes growes in fruitfullnesse sometimes in the Roote There is more vertue in Winter-time in the Roote then in the fruit which is gone So a Christian groweth one way if not another though not in outward demonstration yet in Humiliation God sometimes sees it necessary that our branches should not spread for a while but that we should grow in Humility by some faults and sinnes we fall and slip into that wee may see our own weaknesse and looke up Let us labour therefore who have so long enjoyed such store of blessed meanes under the dew of Gods grace and the influence of his Spirit in the Paradice of God his House and Church having so long lived in this Eden let us labour now to spread and grow in fruitfullnesse that so we may be filled with the fullnesse of God It is the chiefe thing of all to be rooted and grow in grace You see God when he would single out a blessing he tells them not that they shall grow rich that they shall spread out and grow rich in the world No but you whom I love freely take this as a fruit of it You shall grow as the Lillie you shall grow fruitfull as the Olive c. This is the comfort of a Christian though he growes downeward oft in the world and things of this naturall life yet hee growes upward in another condition as Lillies and Cedars they grow downewards one way but they grow upwards another Perhaps they may decay in their state and favour and in their practise and cunning in this life but a Christian if he be in the use of right meanes and put in suite the gratious Promises he is sure still to grow in Grace in Faith and Love and in the inner man Is not this a comfort that a Christian hath a comfortable meditation of the time to come in all his crosses That it is for better and better still that as in time he is neerer Heaven so he shall be fitter and fitter and neerer and neerer still with a disposition suitable to the place That the time to come is the best time and that he shall grow every way in height in bredth in depth and length SER. VIII and apprehension of Gods love and that the more hee growes in knowledge of these things the more hee shall grow in all dimensions being as sure of things to come as of things past and that neither things present nor to come shall ever separate him from the love of God in Christ What a comfortable state is a Christian in who is alwaies on the mending hand that is such a childe of hope when the hope of the wicked shall perish Let us labour therefore that we may be in such a case and state of soule as that thoughts of the time to come may bee comfortable that when wee thinke we must be trasplanted hence out of the Paradice and Eden of Gods Church into a heavenly Paradice that all our changes shall be for the better What a fearefull thing is it to be in the state of nature What foundation hath a man in that estate who hath no roote heere and that roote he hath will faile him ere long How fearefull is it for such a man to thinke of a change when it is not a change for the better Here is wisedome if we will be wise to purpose let us be wise this way labour in the first place to prize Gods favours and to know how to come by them in the use of all meanes Look to God for the performance of these gratious promises for they are not of what we shall doe in our selves but what God will do in the Covenant of grace And if a Christian should not be rooted and grow stronger and stronger wee should not faile SER. VII but God and Christ should faile who is our roote and beares us up Therefore God hath taken upon him the performance of all these things what remaineth from us but a carefull using of all meanes and in the use of all a going out of our selves to God That hee would be as the Dew to us and cause us by the dew of his Spirit to grow more and more rooted in grace as long as we live in this world and then our rooting and stability lies upon God not upon us he failes if we faile who hath undertaken That wee shall grow as the Lillie and cast foorth our Roots as Lebanon The end of the seventh Sermon THE EIGHTH SERMON HOS 14.6 7. His branches shall spread his beauty shall be as the Olive tree and his smell as Lebanon They that dwell under his shadow shall returne they shall revive as the Corne and grow as the Vine the sent thereof shall be as the Vine of Lebanon WE have heard at large heretofore what petitions God put into the heart and mouth of his Church as also what gratious answer God gives his owne Petitions hee cannot denie the prayers made by his owne Spirit And as he is goodnesse it selfe so hee shewes it in this that he goes beyond all that we can desire thinke or speake his answer is more transcendent as the Apostle speakes hee does exceeding abundantly above all that wee aske or thinke Ephes 3.19 c. For whereas they in particular and in briefe say Doe good to us and receive us gratiously He tells them He will bee as the Dew unto them and from thence being Dew to them is then spreading and growing as a Lillie and casting of their roots as Lebanon and their Branches shall spread c. and all this to incourage us to come to so powerfull and large-hearted a God who as he is able to doe more then we desire of him so he will also doe it Hee will be as the Dew unto us This is the generall of all for all other fruitfullnesse comes from this 1. God will bee as the Dew and then 2. They shall grow as the Lillie and cast their Roots as the Cedars in Lebanon they shall not onely grow upward but downeward for the Lillie quickly spreads it selfe forth but they shall be like the trees of Lebanon for stedfastnesse and then spread in breadth grow in all dimensions Which is fulfilled of the Church in generall and of every particular Christian when once hee is in Christ using sanctified meanes they grow then in the roote and upright and in every dimension His Branches shall spread and then His beauty shall be as the Olive Tree Which though fruitfull and excellent yet because it hath no sweet smell it is added His smell shall be as Lebanon These excellencies promised to the Church of God are not all in one tree but yet they are in some sort in every Christian what agrees not all to one plant agrees to the plants of Righteousnesse they grow upwards and downewards spread and are
friend for such or suâ—h a purpose to doe this or this good indeed such are gratious Quaeres made to a mans soule to enquire for what purpose hath God raised me to doe this or that To be idle or barren or noysome O no to be a plant of Gods planting my glory shall bee my fruitfullnesse in my place Therefore let us every one consider with our selves wherfore God hath set us in the Church in our particular standings Wherein let us remember this that howsoever God may endure barrennesse out of the Church in want of meanes yet hee will never indure it under meanes It is better for a bramble to bee in the Wildernesse then in an Orchard for a weed to bee abroad then in a garden where it is sure to be weeded out as the other to bee cut downe If a man will be unprofitable let him bee unprofitable out of the Church but to bee so where hee hath the dew of grace falling on him in the meanes of salvation where are all Gods sweet favours to bee a bramble in the Orchard to bee a weed in the Garden to be noysome in a place where wee should bee fruitfull will God the great Husbandman indure this He will not long put it up but that hee exerciseth his children with such noysome trees to trie them as hee hath some service for these thornes to doe to scratch them so were it not for such like services for a time hee would weed them out and burne them for whatsoever is not for fruit is for the fire Mat. 3.10 Yea every tree that bringeth not forth good fruit shall bee hewen downe and cast into the fire And the more to stirre us up hereunto let us know that wheresoever the dew of grace falls and where there is the meanes of salvation that at that very time there is an axe an instrument of vengeance laid to the roote of the tree which is not struck downe presently but it is laid to the roote that is vengeance is threatned to the tree to that plant which hath the meanes and brings not forth good fruit in time and season What is the end thereof to be hewen downe and cast into the fire As wee see the Church of the Iewes when Christ came the Messias the great Prophet of the Church never was there more meanes of salvation yet even then what saith Iohn Baptist Now even now is the axe laid unto the roote of the tree and indeed in a few yeares after the whole tree the Church of Iewes was cut downe And Revel 6. we see after the Rider on the white horse which is the preaching of the Gospell there comes a red bloodie Horse and a pale Horse Warre and Famine After the white Horse his triumphant Chariot the preaching of the Gospell if this take not place that it winne and gaine not what followes after the red and the pale Horse Warre Famine and Destruction It will not be alway with us as it is for the Gospell having beene so long preached we having beene so long planted in Gods Paradice the Church if we beare not fruit The axe is laid to the roote of the tree God will strike at the roote and roote up all therfore let every one in their place bee fruitfull Every one that is fruitfull God hath a speciall care of The benefit of fruitfullnesse Deut 20.19 20. If any tree were fruitfull the Israelites in their conquests were to spare that because it was usefull and they might have use of it So God will alwaies spare fruitfull trees and have a speciall care of such in common calamities Let us therefore be exhorted not only to bring forth fruit but to bring forth fruit in abundance to studie to excell in good workes the word in the Originall is A Standerdbearer to stand before others in good workes As it is in Titus Titus 3.8 labour to be as Standerdbearers to goe before others in good workes strive to outgoe others in fruitfullnesse for therein is the excellency For those both in the sight of God and men are in most esteeme who are most fruitfull in their callings and places The more wee excell in fruitfullnesse the more wee excell in comfort and the more we excell this way the more we may excell for God will tend and prune good trees John 15.2 that they may bring forth more and better fruit And the more majesty we walke with the more wee dampe the enemies seeing them all under our feete a growing Christian never wants abundance of incouragement for hee sees such grounds of comfort as that he walkes impregnable and invincible in all the discouragements of this world breaking through all Pro. 30.30 as Salomon saith it is a comely thing to see a Lyon walke so much more it is to see a valiant strong well-growen Christian who is bold as a Lyon abound in good workes It is said His beauty shall bee as the Olive and his smell as Lebanon the Olive of it selfe hath no sweet smell therefore it is made up by another resemblance His smell shall bee as Lebanon Lebanon stood on the North side of Iudea and was a place abounding with goodly trees and all sweet plants whatsoever which cast a wondrous sweet sent and smell a farre off as some Countries abound so in sweet fruits and simples as Oranges Lemmans and the like that the fragrancie of the smell is smelt of passengers as they saile along the Coast So was this Lebanon a place full of rare fruits and fragrant flowers which cast asent a farre of Now hence the Holy Ghost fetcheth the comparison They shall smell as Lebanon that is as those plants in Lebanon which cast a sweet and delightfull smell a farre off whence wee will onely observe this Observ That a Christian by his fruitfullnesse doth delight others He is sweet to God and man as the Olive and the Vine speake of their fruitfullnesse They delight God and man So a Christian Iud. 9.9 13. both alive and dead he is pleasing and delightfull to the spirits of others to God and all that have the Spirit of God As for God himselfe wee know that workes of mercy are as it were a sweet odour he is delighted with good works Phil. 4.18 as with Sacrifice smelling a sweet savour from them Psal 141.2 and their prayers ascend as sweet incense before him Every good worke is pleasing and delightfull to God who dwels in an humble heart Pro. 11.20 and broken spirit The upright are his delight We see likewise how Christ commends the graces of his Church which whole booke is full of praises in this kinde one of another The Church sets out the praises of Christ and Christ the praises of the Church The Church is sweet Cano. 2.14 O let me heare thy voice for it is sweet and lovely The Churches voice is sweet praying to God or praising him So whatsoever comes from the Spirit of
God in the hearts of his children is sweet God laies to heart the voice of his children And as it is true of God so is it of Gods people they are delighted with the savour of those things that come from other of Gods people For they have graces in them and therewith the Spirit of God which is as fire to set a worke all those graces in them For it is the narure of fire where it incounters with sweet things to kindle them and make them smell more fragrant and sweet So a Spirit of love makes all sweet and pleasing whatsoever in the children of God it puts a gracefullnesse upon their words making their reproofes admonitions comforts and whatsoever comes from them to have a delightfullnesse in them because all is done in love and comes from the Spirit of God which carrieth a sweetnesse in it to all those endowed with the same Spirit Vse 1 Let this be an incouragement to be in love with the state of Gods children that so our workes and whatsoever comes from us as farre as it is spirituall may bee acceptable unto God and to the Church while we are living nay when we are dead The very workes of holy men when they are dead are as a box of oyntment as the oyntment of the Apothecary as the wise-man sayes of Iosiah whose very name was like the oyntment of the Apothecarie So the name of those who have stood out for good and have beene good in their times it carries a sweetnesse with it when they are gone The Church of God riseth out of the ashes of the Martyrs which hitherto smels sweet and puts life in those who come after so pretious are they both dead and alive Vse 2 And then let it be an incouragement to be led by Gods Spirit and planted in Gods house and to be fruitfull in our places that so we may delight God and man and when we are gone leave a good sent behind us Good men as it were with their good sent they leave behinde them perfume the times which are the better for them dead and alive What a sweet savour hath Paul left behind him by his writings to the Church even to the end of the world what fragrancie of delightfull smels have the holy ancient Fathers and Martyrs left behinde them Mat. 26. a good man should be like the box of oyntment spoken of in the Gospell which when it was opened the whole house was filled with the sweetnesse thereof so a good man should labour to bee full of sweetnesse willingnesse and abilities to doe good all kindled by a Spirit of love in him that when he is opened all should bee pleasing and delightfull that commeth from him Christ never opened his mouth but good came from him and the Heavens never opened in vaine therefore in opening of our mouthes we should labour to fill the places where we are with a good savour O how contrary is this to the condition of many what comes from them filthy speeches and oaths nay that which should be their shame they glory in Wee see it is the glory of a tree to be fruitfull and to cast forth a good savour like the trees of Lebanon What vile spirits then are such men led withall who delight to offend God and man by their impious speeches who yet are so bold as to shew their faces to out-dare others that are better then themselves such are contrary to all Gods senses The Scripture condescends so farre to our capacitie as to attribute senses unto God of feeling smelling and touching c. So God is said to looke upon his children with delight and to heare their prayers Cant. 2.14 Let me heare thy voice c. And he tastes the fruit that comes from them So on the contrary all his senses are annoyed with wicked men and vile persons who are abhominable to God as the Scripture speakes As a man that goes by a stinking dung-hill stops his nose and cannot endure the sent So the blasphemous breath of gracelesse persons it is abhominable to God as it were God cannot endure such an odious smell Hab. 1.13 and for his eyes he cannot endure iniquity to looke upon the wicked and for his eares their prayers are abhominable how abhominable then are their persons whence those prayers proceed they have proud hearts hating God and man wherefore praying out of necessity not love to him they are abhominable And so for feeling Isa 1.11 your sacrifices are a burthen unto me I cannot beare them Amos. 2.13 and the Prophet complaineth that God was burthened and loaded under their sinnes as a cart pressed till it be readie to breake under the sheaves All his senses are offended with wicked men This hardned wretches thinke not off that whilst God fils their bellies with good things goe on in security but the time will come when they shall know the truth of these things what it is to leade an odious abhominable life contrary to God and all good men Hence we see what wee should bee that wee may give a sweet sent His smell shall be as Lebanon Wicked men know this very well that the lives speeches and courses of good men for the most part are fruitfull beyond theirs therefore what they can they labour to cast aspersions upon them that they may not smell so sweet so crying downe those who are better then themselves that they may be the lesse ill thought of and setting a price upon all things in themselves and their companions Take me a knot of cursed companions and they are the onely stout the onely wise and learned men all learning it must live and die with them and all other men though incomparable beyond them in abilities in grace in fruitfulnesse to doe good they are no body and this pollicie the Divell teacheth them But this will not serve the turne for God both in life and after death will raise up the esteeme of such who have beene fruitfull Pro. 10.7 when The memorie of the wicked shall rot and not be mentioned without a kinde of loathing Therefore let no man trust to this foolish policie to cry downe all others that are better then themselves thinking thereby themselves shall be better esteemed This will not doe for as all other things so our good name is at Gods disposing It is not in the world to take away the good name or acceptance of good people for they shall have the in spight of world a place in the hearts of Gods people who are best able to judge The next thing promised is They that dwell under his shadow shall returne The Holy Ghost it seemes cannot expresse in words and comparisons enough the excellent condition of the Church and of the Children of God when they are once brought into the state of Grace The former words concerne the excellencie of the Children of God in themselves and these the fruitfullnesse and goodnesse of them that
his members even the meanest Christian receiveth Grace for Grace Iohn 1.16 sweetnesse from Christ The Virgins Cant 1.3 that is such as defile not themselves with idolatry and such other lewd courses they follow after Christ in the smell of his sweet oyntments It is spoken of Christ who carrieth such a sweet smell with him Psal 45.8 as all his garments smell of Myrrh Aloes and Cassia c. So sweet is the smell of Christ when he is unfolded in his Benefits and Offices that the pure and holy virgin soules of the Saints follow after it His Name is as an oyntment powred out Cant. 1.3 that is himselfe is his Name and his Name is himselfe as the Hebrew Proverbe is Christ made knowne in the unfolding of the Word that is his Name When the box is opened all in Christ is like oyntment in the preaching of the Word all is sweet and nothing but sweet in Jesus Now a Christian being a member of Christ and a virgin soule following Christ must needs draw sweetnesse from him casting out that sent unto others drawen from him because they partake of Christs annoynting What is the name of a Christian but a man anoynted with Christs oyntment one annoynted to be a King and a Priest in some sort Rev. 1.6 therefore they carry the savour of him wheresoever they goe Aaron the high Priest Exo. 39.26 had sweet garments which made a savour where he went having Bels and sweet Pomgranates at the bottome of his garment Hee had not onely Bels to discover him but sweet pomegranates also So it is with every Christian not onely the Minister but every Christian is a Priest under the New Testament and carrieth a savour with him graces that spread and cast a sweet sent in all places wheresoever which they exercise upon all good occasions as Saint Paul expresseth it Rom. 8.5 They savour the things of the Spirit Those who are in Christ they have the Spirit of Christ or they are none of his And having the Spirit of Christ they savour of the things of the Spirit that is their thoughts speeches actions and conversation are savoury Rom. 8.8 Those that are in the flesh saith the Apostle cannot please God they are unsavoury A carnall man hath no savour in his speeches they are either worldly or civill without spirituall savour because he hath nothing of the Spirit of Christ to savour off His heart saith Salomon is little worth Pro. 10 20. the like we may say of his thoughts actions and affections they are unsavoury and little worth Hee hath a dead heart to goodnesse and thence whatsoever goodnesse commeth from him is forced and against the haire as we say But a Christian having the Spirit of Christ and therewith communion with Christ all his discourses and actions are for the most part savoury those he acteth as a Christian therefore from his communion with Christ it is said here His smell shall be as Lebanon The sent thereof shall be as the Vine of Lebanon Delightfull both to God and holy blessed spirits likewise to the Church and to the Angels which are about us and pleasing to our owne spirits for there issueth a wondrous contentment even to the conscience of a person which is fruitfull and aboundant in goodnesse that soule receiveth an answerable proportion of comfort As it is with heate that accompanieth fire alway so there is a kinde of heate of comfort which naturally accompanieth the heate of any good action there remaineth a sweet relish to the conscience of the performer reflecting with Humility upon himselfe with thankefulnesse to God from whose Dew as we have heard before commeth whatsoever is good reflecting on this with an eye to the principall cause it breeds a great deale of comfort to the soule As it was said of Iosiah the memory of Iosiah was like the oyntment of the Apothecary whereas one the contrary Jt is said The remembrance of the wicked shall rot Pro. 10.7 God threatneth the Jewes that they should be a hissing to all nations Deut. 28 37. and that they should be abhominable to all kinde of people for what is so odious now as the name of a Iew yet certainely this whole promise shall be verified even of them this whole Chapter having an eye unto the calling of the Iewes The time will come that the sent of these odious people who are now the object of hatred unto all people shall bee as the Vine of Lebanon Vse 1 If this be so it cuts off a carnall exception of senselesse persons that thinke they can stop mens mouthes with this I cannot make so much shew as you but J hope I have as good a heart to God as you or as the best But a Christian is a Vine that brings foorth grapes and much fruit and casts a sent from him as the sent of Lebanon upon all fit occasions For his words should be Pro. 25.11 as the Apples of Gold set with pictures of silver He is seasonable in his actions of Consolation and bringeth foorth his fruit in due season as the promise is Psal 1.3 Eccle. 3.11 For Salomon sheweth that every thing is made beautifull in his season Those therefore that have not a good word to speake but rather expresse the contrarie rotten unsavoury discourse vaine in their conversation savouring nothing that is good how have they as good a heart to God as the best No this is not to be a Christian who should savour like Aarons garments or like these graces comming from his head to him who should spread abroad his sweetnesse unto others Mat. 12.35 shining out as a light amongst others Therefore away with this base plea a rotten speech argueth a rotten heart What can come out of a vessell but such as is within it if the issues be naught what is the vessell but naught if all be unsavoury outward what is there but a rotten heart within Vse 2 Againe if Christians should cast a sent and savour this should moove and stirre them up if they will answer their title to be Christians sweet annoynted persons Priests to God to labour more and more to be spirituall and savour the things of the Spirit and to labour for more and more communion with Christ in the use of all sanctified meanes that they may have the Spirit of Christ in their conversation shewing foorth the Humility 1 Pet. 2.9 Patience Love and Obedience of Christ As Peter speakes and exhorteth us to shew foorth the vertues of him who hath called us from darkenesse into his marvellous light Then we answer our title and cast foorth a sent like Lebanon when inwardly and outwardly all things joyne to make us fruitfull and savoury before God and man Quest What will come of it if we be fruitfull and savourie Answ 1 God will be more pleased in all our actions The excellency of a savoury and fruitfull conversation
and will smell a sweet savour of rest as it is said of Noah after his comming out of the Arke for God delights in his owne graces which he admireth in us As hee said to the woeman of Canaan O woeman great is thy faith Mat 15.28 be it unto thee as thou wilt God as it were stands admiring his owne graces he is so delighted with the Faith Love Prayers and Patience of his children which is further excellently expressed in the Canticles Cant. 3.6 Who is this that commeth up out of the wildernesse like pillars of smoake perfumed with mirrh and frankincense and all the spices of the merchant Christ there is brought in admiring at his Church and Children conflicting through all the miseries and incumbrances of this world which hinder and oppose their journey to Heaven-wards wherein they thrust forth all the practise of their holy graces which smell like spices Then let us not envy God the Saints and holy people the sweetnesse of our graces but let our sent smell abroad to the content and comfort of all that they may delight in these graces that come from us in our Humility Patience Faith Love Sincerity and all these graces wherein we resemble Christ and shew forth his holy vertues therefore for our owne comfort and the delight of all and to assure our selves of Heaven and of the love of God whilst we live here let us labour to be fruitfull in our conversations and to cast forth a sent in regard of others which hath an attractive drawing force For when they see a holy fruitfull and gratious conversation it casts forth a sent and makes others like Religion Cant. 5. So God is glorified and Religion is adorned What greater ornament to Religion then to see a fruitfull gratious Christian who hath ability and a heart to doe good upon all occasions with an humble meeke peaceable spirit taught of God to be so for the good and love of others That a little gratious conversation is more winning then many words There must be Pomegranates with bells a sweet conversation with words a little wherof will doe more good to others then a great many words A good conversation is sweet and hath a kind of oratorie joyned with it Therefore if neither for God or Christ or others yet for our owne sakes and the reflection of that good sent upon our selves let us be fruitfull A man cannot grow in fruitfullnesse but hee must needs grow in comfort Peace and Joy Nothing cheereth and solaceth the heart of a Christian more then this the conscience that God honoureth him to be fruitfull to doe good and cast a sweet savor to draw others to good things This will comfort us upon our death-beds more then all other things Therefore in all these respects for love of God others and our selves which are delighted with the expressions of our graces let us labour to be fruitfull trees in Gods garden and to bring forth much fruite that we may send forth a sent like Lebanon Now who would not be in such an estate and condition as this as to have title to all these gratious promises for the dew of Grace to fall upon him To grow as Lillies in height and to spread as other plants doe to grow upwards and downewards to be rooted as Cedars and fruitfull as Vines The Spirit of God sets himselfe here to shew Spirituall things by Earthly comparisons to make us the more capable of them The misery of the contrary condition may well stirre us up to seeke after the forementioned For what a misery is it to have the curse of God upon ones soule to have it like the barren wildernesse void of all grace and comfort that may delight others or is spirituall savoury or savingly good So all these promises tend to incourage us to be in the condition of Gods Children that when we are in that estate we may comfort our selves and be able to claime our part portion and interest in these excellent promises Thus by Gods blessing we have passed over the particulars of Gods gratious promises to his Church and all that shall come under the Church all which should incourage us to goe to God and doe as the Church doth here take words to our selves and desire God to take away all iniquity and heale all our backeslidings and that we may renounce all vaine confidence as the Church doth here who is taught to trust horses no longer Ashur shall not save us And then let us as was said cleave unto the blessed promises that wee may improove them and make them our own every day more and more Therefore let us have in the eye of our soule the excellency of growth or else we shall not value these promises Let us consider what an excellent condition it is to grow flourish and be fruitfull having a due esteeme of all these promises before hand The excellency of a growing Christian Prov. 28.1 Doe but consider how excellent a Christian is that groweth above others what a majesty he hath in his carriage how undauntedly he walks in all oppositions whatsoever as a Lyon in his courses How he overlookes Hell Wrath Death Damnation and all What a sweet communion he enjoyeth with God in all the disconsolations that the world puts upon him He carrieth his Heaven in his heart and a Paradice within him which is planted with all graces whereas another man carrieth his Hell about him Wherefore let us take such courses to helpe our selves as the Church doth here trust in God and not in man or in the arme of flesh and be incouraged from all which hath beene said to have a good conceit of God to bee fruitfull and draw on others to goodnesse that God his Saints and Angells may be delighted with the sent of our graces and our selves comforted that we may rejoyce in our portion and lot that God hath dealt so gratiously to us and glory more that he has made us members of Christ and heires of Heaven then in any condition of this world O the incomparable excellent state of a Christian above all the glory of this world who not onely groweth but shall grow to heaven-wards still and as he hath begun to hate sinne shall hate it more and more God hath undertaken it shall be so Ephraim after all these sweet promises and dew of Grace shall say What have I any more to doe with Idols c. The prosecution whereof must be referred untill the next time The end of the ninth Sermon THE TENTH SERMON HOS 14.8 Ephraim shall say what have J any more to doe with Idols J have heard him and observed him J am like a greene firre tree from me is thy fruit found WEE have heard at severall times heretofore how God out of the largenesse of his goodnesse goeth beyond those desires which hee putteth into his peoples hearts They briefly intreat him to Doe good to them and to deale gratiously with
or backeward for affections are planted in the soule answerable to things aimed at by it For as in the nature of things there be good and bad delightfull and hatefull hurting or pleasing so answerably God hath framed the soule to the nature of things That the soule hath affections suitable to the things it aimeth at For good things God hath planted affections in us to joyne claspe imbrace them and welcome them as Love Joy Delight and such like And for evill things he hath planted affections to avoid them That Religion is especially in the affections as indignation hatred and the like Indeed Religion is mainely in the affections whereof there is excellent use take away them and take away all Religion whatsoever A man were it not for his affections is like Mare mortuum the dead sea that never stirreth Therefore it is but a doting idle conceit of these rigid men that take away affections much like the follie of them who because they have beene drunke with wine doe therefore cut up all the vines But the way were to moderate the excesse not to cut up the vines So for the affections wee must not roote them up or cut them downe but order them aright For what doth the first Commandent require Thou shalt have no other gods but mee But a right ordering of all the affections of the soule Ioy delight trust and feare and the whole frame of them to be carried to God For the inward worship of God is nothing else but the excellent working of these affections sutably to the Law with the detestation of the contrary It is not knowledge that makes a man a good man but the affections the Divell and wicked spirits know much but they have no love joy or delight in them Therefore we must value our selves and things as we are in our will and affections for so God valueth us and we should value others thereby This well done would bring us a wondrous deale of comfort and stop our too much and rigid judging and censuring of others Ephraim shall say what have I any more to doe with Idols Now in particular we see here that Ephraim not onely leaveth Idols but there is planted in him a sound indignation against them whence we may learne Observ That it is not enough to leave sinne but we must loath sinne also A notable place to this purpose we have in the Prophecie of Isaiah what they should doe after their conversion in the case of hatred to Idolatry Isa 30.22 Yee shall defile also the covering of thy graven Images of silver and the ornament of thy molten Images of gold thou shalt cast them away as a menstruous cloth thou shalt say unto it get thee hence There is a hatred and a strong loathing indignttion against sinne when it is discovered in the pollution and vilenesse thereof which affection of hatred God hath planted to draw the soule away from any thing that is truely hurtfull to it It is not enough to leave sin for some by ends as feare of punishment shame and the like but we must loath it also The Prophet David when he professeth his love to the law Psal 119.163 how prooveth he it I hate and abhorre lying Psal 13â— 21 And so againe Doe not I hate them O Lord that hate thee and am not I grieved with those that rise up against thee I hate them with perfect hatred I account them mine enemies Here is hatred and perfect hatred with abhomination Reason 1 The Reason is because God is a Spirit and lookes to the bent of our spirits seeing what we love and what we hate Iohn 4.24 therfore the strength of this consideration draweth the soule to hate and love with God as hee hates and loves and as much as may be to hate sinne as he doth Reason 2 And then againe he requireth our heart especially My sonne give me thy heart Give me thy love in that which is good and hate that which is ill What ill we leave we must hate first and what good we doe we must first love or else we shall never doe either of them acceptably to purpose What the heart doth not is not done in Religion if it hath no hand in the avoiding of ill it is not avoided if it have no hand in the doing of good it is not done before God Therefore in true conversion there must be a loathing of sinne Reason 3 Thirdly Because in all true conversion there is a new nature put in us now the New Creature which partaketh of the Divine Nature whereby we resemble God it hath an Antipathy to the greatest ill which is sinne the cause of all other evils whatsoever which maketh us opposite to God defileth the soule and hindereth our sweet communion with him A new Creature we know hath a new disposition and is opposite to the works of the flesh they are contrary to one another so that we see it cleere that we must not onely leave but loath sinne Quest. But how may we know discerne and trie this true hatred of sinne Answ Our hatred of sinne is 1. when it is universall First true hatred is universall he who hates ill truely hates it universally in the whole kinde As we see in wicked men and divels who hate God and all goodnesse so on the contrary those that are good hate all ill whatsoever whether it pleasure or displeasure them they stand not upon it they hate the very nature of all ill Those whose obedience and affections are partiall they hate some evills but not others which is not true hatred wrought by the Spirit of God for that is universall to the whole kinde 2. Implacable Then also wheresoever true hatred is it is unplacable and unappeasable there 's no true end of sound hatred but by the abolishing altogether of that thing it hates as we see the hatred of Satan to the Church and people of God is unappeasable and unquenchable nothing in the world can stay Satans hatred nor the hatred of his instruments who hate the remembrance of Gods people Therefore the very name of Calvin and Luther must be put out of their bookes to satisfie their hatred Not onely when they are dead burne their bones but abolish their memory if they can So there is the like disposition in Gods people to that which is ill A godly disposition it hateth sinne even to the death and is not quiet untill all sinne be abolished Whereupon it is never quiet in this life but desires Heaven not enduring patiently the least reliques and rags of sinne desiring that that which it so hateth might have no being at all Those who mince and cull things who are so gentle and tender towards their sinnes and corruptions in themselves and others is this that hatred which is unappeasable and never rests till it see either a through Reformation or abolishing of what it so hateth Wherin it is a
must be respected 1. Wee must consider our calling to reproove others for howsoever we must carry an universall hatred to sin thus farre that we must not doe it Yet in the discovery of hatred and dislike to others we must consider what calling we have and how farre we goe And it must be done with a sweet temper 2. It must be with a due respect keeping of distance to the party reprooved keeping our distance and reserving the due respect unto those in whom we shew our dislike As we see Nathan when he came to tell David of his fault how he doth it what art he useth It must so be done as that it may appeare to be done out of pure zeale that it is no wilde-fire nor no heate of nature but that it commeth meerely from the spirit and in much love with mildnesse and pitie in which case it carrieth a wondrous authority The discoverie of hatred to the faults either in a Minister or in a Megistrate though they must be truely dealt with and have their faults told them yet there must be respect had to their place by reason of the weakenesse of men As it is with the body great men have their Phisitians as well as meaner onely their phisicke must be more costly because perhaps of their tendernesse of their constitutions but as for their bodyes they must not be suffered to perrish nor will not So for their soules they must have that which other men have to helpe them but it must be done with reservation and respect as Paul speaking to Festus the Governour calleth him most Noble Festus Act. 26.25 c. Pressing also goodnesse in some sort upon King Agrippa O King Agrippa Act. 26.27 believest thou the Prophets I know thou dost So wee see how wee may examine whether our hatred to sinne be true or not Let every one therefore make Use of it in their calling Those that are intrusted with Gods Message let them know that Gods Ambassadors are to be faithfull in their Message for they serve a greater Lord then is upon the Earth And let them shew their true hatred of ill and the danger of sinne wheresoever they finde it And for those that are Governours of others let them not thinke that they hate sin in themselves except they hate sin also in all that belong to them and reforme it For we see here an evidence of conversion when Ephraim was converted What have I any more to doe with Idols and 2 Cor. 7.11 2 Cor. 7.11 There is an excellent description of the nature of Repentance by many parcels The Corinthians had repented how is this evidenced O! Behold saith he this selfe same thing that ye sorrowed after a godly sort what carefulnesse it wrought in you yea what cleering of your selves yea what indignation yea what feare yea what vehement desire yea what zeale yea what revenge what Revenge and Indignation against sinne a kind of extreamitie of hatred a hatred quickned and kindled the height of hatred What Indignation Jnsinuating that wheresoever there is the truth of conversion there will be indignation against sinne in our selves As David confesseth of himselfe having sinned Psal 73.22 So foolish was I and ignorant I was as a beast before thee When he suffered such a thought to lodge in his breast that it was better with the children of the world then with the Church of God he was troubled for it But when he went into the Church of God and saw the end of wicked men then he saw his owne foolishnesse in being so deceived and speakes against himselfe with indignation So wheresoever there is true conversion there is hatred with indignation against our selves As in that place before alleadged they shall say unto their Idols Isa 30.22 get thee hence what have I any more to doe with you which is a phrase of speech shewing a disposition of hatred to the utmost extention Get you hence So Christ to the Divell Get thee behinde me Satan This is the right temper of a truely converted Christian exprest by divers phrases in Scripture By a denyall of our lusts by killing and crucifying by pulling out the eye and cutting of the right hand which phrases doe they not imply a great strength of hatred and indignation when we must as it were pull out our owne eyes that is our beloved sins which are as deare to us as our eyes and as usefull as our right hands unto us Yet these must be cut off Col. 3.2 mortified crucified and denyed Therefore let us not deceive our selves but let us judge of the truth of our conversion by our true hatred to sinne in our selves and others and in all who are committed to our charge If this be so what shall we judge of a cold luke-warme temper It is the nature of cold to gather Heterogeniall bodies together As we see in Ice there are strawes and stones and all Heterogeniall things incorporated because the cold congeales them together But where there is fire there is a seperating of the drosse from the good mettall So where the Spirit of God is it is not so cold as to jumble sin and sin this and that together but it purgeth away that which is ill and that which is good it makes better For in what proportion the fire of Gods Spirit stirs up that which is good in that proportion there is a hatred of that which is ill They are unparaleld affections Those that love God they hate evill Those that are alike to all things doe shew that they have not this active true hatred against sinne No Ephraim shall say What have I any more to doe with Idols Quest But now how shall wee come to get this hatred against sinne and holy Revenge and Indignation against our selves for that which is amisse in us Answ First How we may come to hate our sinnes Wee must get neare communion with God and a cleare sight of his excellency Exo. 32.19 we must every day labour to get a cleerer sight of the excellency of that which is good and a neerer communion with God by Prayer and Meditation and then when we have beene with God it will worke an abhomination of whatsoever is contrary unto him Thus Moses when he had talked with God in the mountaine at his returne seeing them dancing and sacrificing to the Calfe of gold what did Moses he brake the Tables asunder So it is with those that have communion with God who is light it selfe 1 Iohn 1.5 and in whom is no darkenesse who is Holinesse and Puritie it selfe those who have effectually conversed with God in his Ordinances Meditation Prayer and the like when they looke upon sinne which is contrary to God they looke upon it with a more perfect hatred So Esay 6. When God appeared to the Prophet and touched his tongue with a coale from the Altar saith he Woe is me for I am undone because
of aversation abhorring hatred griefe and the like Thus hath he framed the soule for these maine ends without which affections the soule were as Mare mortuum that dead sea The affections are the wings and the winde of the soule that carrie it unto all which it is carried unto especially when the winde of Gods Spirit blowes upon it then it is carried out of it selfe for of it selfe it cannot love or hate as it should but God must raise the affections and lay them downe againe Wee have not the managing of our owne hearts grace teacheth us to doe all The particular then here is indignation and hatred What have I now any more to doe with Idols So that the proper affection in Gods children which should be conversant about that which is ill and sinnefully ill is hatred and indignation here is hatred with indignation the extent of the affection Reason 1 The reason whereof is when Gods children are once converted they have a new nature put into them like unto Christ whose Spirit they have what he hates they hate Hee hates all sin and nothing but sin hee hates the Divell himselfe for sin and no further Reason 2 Then againe when once they are Gods children they have a new life put into them which hath antipathie to all that is contrary to it Every life in any creature hath antipathie to every enemy thereof There is antipathie in Doves to Birds of prey and in the Lambe to the Wolfe because they are enemies to the life and being of them So in the soule of a Christian so farre as grace is renewed there is an antipathie aversation and abhorring of that which is contrary What have I to doe with sinne in any kinde when grace hath altered the disposition of a mans heart then sinne and he are two two indeed in the most opposite tearmes that may be what have I any more to doe with my former delightfull sinnes we are two now for we were before nothing but sinne And indeed where this hatred is not there men may leave sinne because sinne leaves them but this is not enough God would have us to hate it with indignation what have I now any more to doe with it Quest But how should we come to have this true hatred of sinne as Ephraim should have Answ 1. Helps to hate sinne Amongst those helpes formerly named this is a maine one to represent to the soule as the soule is quicke and nimble in such apprehensions the odiousnesse of sinne that it is a truly hatefull thing and therefore that our affection of hatred cannot be better set nor imployed upon any object then that of sinne For let us consider that it is not onely ill in it selfe defiling the soule and hindering communion with God but it is also the cause of all ills being the ill of ills as God is the good of goods For our troubles and terrors of conscience wee may thanke sinne and for all that we suffer every day in our conditions of life what is all but the fruite of our owne wayes Wherefore suffereth living man Lâ—m. 3.39 â—â—r 4.18 saith the Prophet man suffereth for his sinne Thine owne inventions have brought these things upon thee therefore they are bitter unto thee they shall pierce thy bowels Shall we not therefore hate that which is the cause of all mischiefe to us If we had an enemy especially if he were a soothing false enemie that under pretence of love should seeke our bane and ruine and joyne with our worst enemies would we not hate such an enemy Sinne is the greatest enemy which we have in the world and doth us more harme then the Divell himselfe for it betrayeth us to the Divell and under pretence of favouring and pleasing our nature betrayes us It is a false deceitfull enemy which commeth not in an ugly shape but closes with the soule in a kinde of conjugall love Dalilah like inticing and alluring us whereby it hath the more advantage and strength in that it appeares in a lovely pleasing and not in an imperious commanding manner therfore it should be the more hatefull to us Shall we not hate such an enemy as alwayes dogs us and hinders us hinders us from doing any thing well and puts us on to all that is ill It is such an enemy that we cannot goe about to pray or doe any good thing but it hangs upon us and clogs us in all our performances If a man knew that such a one as made love to him and all his were his great grand enemy aiming at his destruction would a man ever love such a man thy baâ—e false revengfull covetous worldly heart it joynes with Sathan without which hee could not hurt thee Shall a man cherish that which betrayes him to his worst enemy the Divell and then should he cherish that which makes a breach betwixt him and his best friend If a man saw one so maliciously evill towards him as to sow dissention by all meanes hee could betwixt him and his best honourable friend by vvhom hee vvas maintained in all things vvould not a man hate such a one vvhat doth sinne else but breed division and emnity betvvixt God and us and further vvhen it hath mooved us to doe ill it cryeth for vengeance against us at Gods hands Conscience soundly avvakened is alvvayes clamarous to pull somevvhat from God against us Are not sinners justly called fooles either men must be Atheists to deny all or else if they cherish sinne they must needs be fooles and starke mad if they confesse this that they joyne vvith that vvhich is their chiefe enemy Therefore learne to be vvise to salvation make not vvith Salomons foole a sport of sinne Pro. 10.23 of svvearing of defiling our selves and others seeing God threatneth damnation unto such And then againe avoide all parly and intercourse with sinne in the first suggestions or with wicked persons that may draw us away Use sinne ruggedly and harshly as they doe here what have I to doe with Idols doe but intertaine parly with it and it is of such an insinuating nature that it will incroach daily and spread over the soule suddenly betraying it to the Divell Therefore use it hardly in the first beginnings and avoid Satan in the first suggestions if we love the peace of our soules as Ephraim here what have I any more to doe with Idols for as we say in the case of honesty They come to neare that come to have the refusall They should not have so much hope from a chast person there should be such a modest carriage as should not give any one the boldnesse to adventure in that kind So if a man carry himselfe remotely from sinnfull courses he shall have a great deale of peace from wicked men who dare not so much as adventure to draw away such a one they know he is resolved Therefore constant resolution against all sinne and wicked men will breed a great
fruitfullnesse shade and fruit concurring hee thinkes himselfe marvellously happy This is the state of a Christian that hath God for his God being in covenant with him he is not onely a strong protection and defence from all annoyance as God shadowes us and is a Buckler from all evills both inward and outward from Sathan and all kindes of evills and wrath but he is also a fruitfull tree too From mee is thy fruit found The end of the twelfth Sermon THE THIRTEENTH SERMON HOS 14.9 J am like a greene firre-tree from me is thy fruit found THIS holy Prophet as wee heard heretofore did prophecie more then sixtie yeares among the tenne Tribes even untill the time immediately preceding their captivity and misery in like manner as Ieremy and Ezekiel did to the other Jewes Now because in the worst times God alwayes had a remnant and yet hath therefore it is the Prophets care in this Chapter which we have gone over to instruct them in divers particulars of Reformation as we have heard at large To returne to the Lord to take words to themselves which words as we have heard are also taught them backt with many sweet promises and incouragements in Gods answer to their petitions The last whereof insisted and stood upon was this that God promiseth to be like a greene firre-tree unto Ephraim who personated all the ten Tribes Ephraim thought before to shadow and fence himselfe by Idols and league with other Idolatrous Nations which were like Ionas rotten gourd unto them poore shadows and defences but saith God I will bee a firre-tree for shadow to Ephraim to defend him from all dangers whatsoever and then in the next place he ads From me is thy fruit found A firre-tree is a greene tree but it hath no fruit the excellencies of the creatures are applyed to God but not the defects Therefore when comparisons are taken from the creatures and given to God we must alway except the defects supplying the same by some other cleering comparison So God is not onely a firre-tree for shelter and defence but he is a fruit-full tree so a firre tree is not and therefore without comparison God hath more in him then any creature hath For all that excellency which is in all the creatures is in him and that in a farre more eminent manner therefore hee is both a shelter and fruit If a passenger in distresse have not onely a firre tree to shelter him and shadow him but a fruit tree also to feed him he thinkes he is made when God thus comforts him So a Christian he hath not onely shelter from the wrath of God but hee hath also a place of rest and quiet the mercy of God to keepe him and the Word and Sacraments to feed him God is a fruit tree as well as a firre tree From mee is thy fruit found That is whatsoever is gratiously or comfortably good to us in us or issues from us is all from God hence first of all we observe for our instruction Observ From a mans selfe comes nothing that is gratiously good Whatsoever is savingly good is altogether from God Joh. 15.5 without mee saith Christ you can doe nothing S. Paul was wondrous charie of this point 1 Cor. 15.10 he saith he laboured more abundantly then they all yet not I he recalls himselfe but the grace of God in him that did all and of my selfe as of my selfe I cannot so much as thinke a good thought Jt is from God that we have meanes to make us fruitfull and from the gratious working of his Spirit comes it that they are effectuall that we think a good thought or open our mouthes to speake a good word it is from Gods Spirit inabling us thereto Open thou my mouth saith the Psalmist and my lips shall shew forth thy praise We are toung-tyed and our lips sealed unlesse God open them we cannot speake one savoury seasonable word to further our accompt we may speake empty words but never a word comes from the heart that is gratious and good but it must be by the Spirit of God It is he who workes all our workes in us and for us Isa 26 12. Phil. 1.6 He begins the good worke in us and perfects it to the day of the Lord the truth of this is wondrous cleere If this be so then undoubtedly the differences in the graces of men it is from another meerely from God and Gods Spirit There is indeed difference in men but this is originally fetched from the grace of Gods Spirit The good use of freedome that we talke so much of it is from God as well as the indowments of it Wee have free will but the use of it is not in our power Phil. 2.13 to use this or that at our pleasure for It is God which gives the will and the deed of his good pleasure Not onely the deed but the will too we should make the will an Jdoll else For so many wills so many Idols if we thinke one man in himselfe can difference himselfe by his will Againe in that God saith from me is thy fruit found we may learne hence Observ That fruit that is gratious comes from us and from God too Quest. It is our fruit and Gods so that there is a subordination of gratious workes under God the fruit we have is from God yet it is our fruit too How can this be Sol. Yes easily we speake the words but it is God that opens our lips We beleeve but it is God that gives us grace to beleeve We doe the action but God gives us grace to do it Acts. 16.14 God opened the heart of Lydia to beleeve so that God and we meete together in the same action We have parts understanding will affections bodies and soules therefore the actions are said to be ours because God workes in us as understanding creatures but God sets the wheele a going so that the actions are originally his and ours subordinately under him From mee is thy fruit found If so be that God and man joyne in one action From mee is thy fruit found Why good works cannot merit as though he should say whatsoever thou hast or sayest that is good it is from me here we see how and why good workes cannot merit though they come from God as all goodnesse doth yet in regard they come from us too we add some tainture thereunto from our corrupt nature What God and Christ himselfe doth is absolute and perfect as Justification but what fruit he workes in us there is somewhat of the old Adam in us which taints the beauty of the worke it is Gods fruit comming from him and yet our fruit also comming from us which being so much tainted should humble us in that we adde nothing to the truth of Gods worke in us but abasement and defilement by our corruptions From mee saith God is thy fruit found so much as is supernaturally good but because our
nature is not altered on the suddaine but still tasts of the old leaven therefore there can be no meriting of Salvation by any workes we doe 1 Cor. 5.7 because they are not perfectly good Vse 1 The cleering of these points in our judgement For Humiliation they serve to worke in us a deepe Humiliation seeing that we have nothing in our selves but staines and defilements all that is good in us comming from God From me is thy fruite found What is from our selves then if all good in us comes from God vve are a barren and a cursed soyle nothing that is good can come from us even as the Earth vvas cursed after Adams fall and brought forth nothing but briers and thornes so our soule naturally is a cursed soyle in it selfe and brings forth nothing but weeds and thornes Our hearts are like the barren wildernesse full of evill noysome lusts and affections Therefore this serves to abase us that we be not lifted up vvith any good in us for as that is altogether from Gods Spirit so likewise we of our selves add nothing to it but somewhat which may deminish the value thereof Vse 2 Heere againe for matter of judgement you have a difference betweene the state of nature For Information of judgement and the state of grace I meane of innocent nature for in Adam wee had a standing in our selves being trusted with our owne good but now under the second Covenant under the second Adam Christ Jesus we have many graces to fit us for Heaven and many good works we doe but all the fruit wee have and yeeld is from God So that now this is a grand difference Adam as it were had the keeping of his owne happinesse locked up in himselfe but we have our happinesse graces and whatsoever is good for us shut up in Christ as the Spring and Fountaine which is the reason of the perpetuall stability and permanent condition of Gods children once his and ever his And put the case we want this or that helpe yet this prejudiceth not the perpetuity of the condition of Gods children because those graces which come immediately from Gods Spirit may be conveyed sometimes without meanes as well as with them Therefore whatsoever decay is in the branches that are grafted into this noble Vine Christ Jesus in whom we bare all the fruit we beare yet notwithstanding there is life everlasting for us in the roote which is by little and little distilled into us The leaves may fall outward things may decay but there is life alway in the roote of a Christian because he is in Christ and hath his fruit from him he cannot want fruit no more then Christ can want influence and vigor Iohn 15.5 Which shewes us the excellent state of a Christian under the new Covenant of grace that now we fetch all out of our selves and it is happy for us that we doe so For without Christ wee can doe nothing as without the soule the body can doe nothing so without the Spirit of Christ we can doe nothing from him is all This is the reason why we must not trust to any grace in our selves that comes from us because grace comes from God in Christ trust God the Spring whence it comes whose the fruit is God the Father in Christ from whom all fulnesse comes and is derived unto us or else wee make but an Idoll of grace if we trust too much to grace looke to the Spring whence all comes to us From me is thy fruit found Quest Againe for further instruction What is the Reason that some have more grace then others and more comfort some having grace and comfort in one degree and some in an other Sol. Hence it is from me is thy fruit found it comes from the freedome of God in Christ who according to his good pleasure gives the will and the deed whence we have grace sometimes in the vigour sometimes in a weaker and lesser degree the fault being in our selves too Yet notwithstanding there is a liberty in the Spirit of Christ to give a more or lesse measure of grace to shew that our good we doe springs not from our selves Which also is the reason of the difference betwixt Christians because God will shew that he is the disposer and the dispencer of his owne graces and comforts And that is the reason also why we must performe this duty of waiting upon God in the use of meanes though we finde no sense of grace and comfort from him for the present From him our fruit is found Waite his leisure he suspends grace and comfort untill a fit time in regard of the degree but yet there is alway some grace left though hee suspends the increase thereof untill a fit time because hee would have us know that it is of his giving Christians who are acquainted herewith they wâ—ll not tie God to their time but humbly goe on in the use of meanes who though they finde not their spirits and their comforts enlarged so as at other times nor so great nor as other folkes are yet can say Lord thou givest the Will and the Deed according to thy good pleasure all comes from thee therefore I will use the meanes and depend upon thee because J have all from thee freely God gives a spirit of Prayer and then the thing we pray for all is from him From me is thy fruit found Doe we finde the Ordinances fruitfull the preaching of the Word to open our understandings to kindle our affections to inlighten our judgements it is the Spirit of God that joynes with the meanes that are dead of themselves to make them fruitfull what are the Ordinances without God but empty conduit pipes of themselves therefore From me is thy fruite found Vse 3 This should teach and direct us also in all things to looke up to God in all use of meanes Lord I may reade heare and use helps and meanes long enough to little or no purpose unlesse thou give a blessing 1 Cor. 3.6 Paul may plant and Apollo may water but if thou give not fruite from Heaven all is to no purpose Wee forget this and therefore prosper accordingly We thinke we can worke fruit out of the meanes by our owne wit Oh! It is not so whatsoever is comfortable or gratious in the use of meanes it is meerely by Gods blessing And therefore seeing all our fruit whatsoever that is good comes from God let it stirre us up to practise the spirituall worship of God to adore God to beg of his fulnesse in Christ Jesus and likewise to resigne our selves in all conditions unto him Lord I put my selfe upon thee all my fruit is from thee thou canst sanctifie any condition unto me This adoration and resignation are parts of the spirituall worship of God And likewise the service of the Lord in feare and reverence that inward service of the Spirit all depends upon this that all our fruit is
some comforts afforded them which supporteth them against all the stormes and tempests they endure they have alwayes a Goshen to fly too others shall perish in that way wherein they shall walke and escape The just shall walke in them but the transgressors shall fall therein Thus farre we are now come in the unfolding of this Chapter having shewed Gods rich and incomparable mercies to miserable and penitent sinners how ready God is to embrace such as this rebellious people named were with all the arguments used to make them returne unto the Lord we are now come at last unto the upshot of all a discovery of the severall effect and worke Gods word hath upon both sorts of people here named and aymed at The just shall walke in them but the transgressors shall fall therein These were very bad times yet there were just men who walked in the wayes of God so that we see In the worst times God will have alwayes a people that shall justifie wisedome God will have it thus even in the worst times that the just shall walke in them though before he saith Who is wise and who is prudent yet here he shewes that there shall be a number who shall walke in Gods wayes Who though they goe to Heaven alone yet to Heaven they will though they have but a few that walke in Gods wayes with them they will rather goe with a few that way then with the wicked in the broad way to Hell alway God hath some who shall walke in his way for if there were not some alway who were good the Earth would not stand for good men they are the Pillars of the world who uphold it It is not for wicked mens sake that God upholds the frame of the creatures and that orderly government we see all is to gather together the number of his elect of whom in some ages there are more and in some lesse of them borne thereafter as God breathes and blowes with his Spirit For according to the abundant working of the Spirit is the number of the elect Yet in all ages there are some because it is an Article of our Faith to believe a holy Catholicke Church Now it cannot be an article of Faith unlesse there were alway some that made this Catholike Church for else there should be an act of Faith without an object Therefore we may alwayes say I believe that there are a number of elect people that walke in the wayes of God to Heaven-wards And what is the disposition of these some The disposition of just men in their places to have a countermotion to those of the times and places they live in Some are foolish not caring for the wayes of God cavilling at them But the just shall walke in them that is they take a contrary course to the world that slights wisedome Thus in all times it is the disposition of Gods children to goe contrary to the world in the greatest matters of all They indeed hold correspondency in outward things but for the maine they have a contrary motion As we say of the Planets that they have a motion contrary to the wrapt motion being carried and hurried about every twenty foure houres with the motion of the Heavens they have an other motion and circuit of their owne which they passe also So it is with Gods people though in their common carriage they be carried with the common customes and fashions of the times yet they have a contrary motion of their owne whereby being carried by the helpe of Gods Spirit they goe on in a way to Heaven though the world discerne it not they have a secret contrary motion opposite to the sinnes and corruptions of the age and times they live in Therefore in all ages it is observed for a commendation to goe on in a contrary course to the present times Gen 6. Gen 18. Noah in his time Lot in his time and Paul in his time who complaines All men seeke their owne Phil. 2.21 it is a strange thing that Paul should complaine of all men seeking their owne even then when the blood of Christ was so warme being so lately shed and the Gospell so spread yet all men seeke their owne And he speakes it with teares but what became of Paul and Timothy and the rest Phil 3.20 But our conversation is in Heaven from whence we looke for the Saviour the Lord Iesus Christ c. Let all men seeke their owne here below as they will we have our conversation contrary to the world Our conversation is in Heaven c. So that they hold out Gods Truth in the midst of a crooked and perverse generation that is when every man takes crooked wayes and courses in carnall pollicie yet there are a company that notwithstanding walke in the right wayes of God cleane contrary to others The just will walke in the right wayes of God As holy Ioshua said Choose you what you will doe Josh 14.15 but howsoever I and my fathers house will serve the Lord. So when many fell from Christ for a fit because his Doctrine seemed harsh Peter justified that way when Christ asked him will ye also leave me with the rest who are offended Lord saith he whether shall we goe we have tasted the sweetnesse of the Word and felt the power thereof Whether shall we goe Lord Joh. 6.68 thou hast the words of Eternall life So Gods people have an affection carriage and course contrary to the world Reason The Reason is taken from their owne disposition they are partaker of the divine nature 2 Pet. 1.3 which carrieth them up to God-wards against the streame and currant of the time Vse The Use hereof shall be onely a Tryall of our selves in evill times whether or not then we justifie Gods wayes and the best things If we doo it is a signe we are of the number of Gods elect to defend and maintaine good causes and right opinions especially in divine truthes which is the best character of a Christian others in their owne spheare have their degree of goodnesse but wee speake of supernaturall divine goodnesse a man may know he belongs to God if he justifie wisedome in the worst times if he stand for the truth to the utmost thinking it of more price then his life It is the first degree to Religion Luk. 14 26. to hate father and mother wife and children and all for the Gospell Now when a man will justifie the truth with the losse of any thing in the world it is a signe that man is a good man in ill times Therefore in ill times let us labour to justifie truth both the truth of things to be beleeved and all just religious courses not onely in case of opposition being opposed but in example though wee say nothing Heb. 11.7 Noah condemned the world though he spake not a word by making an Arke so Lot Sodome though he told not all Sodome of
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
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.