SERMON. I.

THE whole frame of Godli­nesse is a Mysterie, The A­postle calleth it, a great Mysterie, comprehending all under these particulars: God was manifested in the flesh, Iustified in the Spirit, 1 Tim. 3.16. Seene of Angels; Preached unto the Gentiles: Be­leeved on in the world: received up into Glory. [Page 2] Amongst which Mysteries, this may well be the Mysterie of Mysteries; God was manifest in the flesh: which includeth also another My­sterie; The Gratiousnesse and abundant tender Mercy of God towards miserable wretched and sinnefull Creatures, even in the heigth of their Rebellion; appointing such a remedie to heale them: which is the subject of this Chapter, and last part of this Prophecie: which as in thunders out Terrible Iudgments against hard­hearted impenitent sinners: (such as were the most part of Israel) So is it mingled full of ma­ny and sweet Consolations to the faithfull in those times, scattered amongst the wicked troup of Idolaters then living.

The time when Hosea prophecied was under the Reigne of Vzziah, Iotham, Ahaz, and He­Zekiah Kings of Iudah: and in the daies of Iero­boam, the sonne of Ioash, King of Israel: In whose daies Idolatry was first universally set up and countenanced by Regall power; This Ie­roboam (who caused Israel to sinne) that he might strengthen himselfe made use of Religion and profanely mixed it with his civill assures in car­nall pollicie, and so leavened the whole lump of Israell with Idolatry; that shortly after the whole Ten Tribes for their sin, and their in­justice, cruelty, lust, securitie, and such other sins as accompanied and sprang from this bru­tish Idolatry, were led away captive by the King, of Assyria, and the Lords Righteous judg­ment made manifest upon them.

There being notwithstanding amongst these some faithfull ones though thinly scattered, who mourned for, and by their good examples reproved these abhominable courses. There being also a seed of the Elect unconverted, and of the converted some that were carried down to farr in the strength of this streame of wicked­nesse. In this Chapter therefore being the con­clusion of this Prophesie there are many excel­lent and heavenly incouragements, also many earnest incitements to repentance and returning to the Lord, with free and gratious promises not only of pardon and acceptance, but of great rewards in things spirituall and temporall to such as should thus returne.

O Israel, Returne unto the Lord thy God, for, thou hast fallen by thine iniquity.

Take with you words, and turne to the Lord, say unto him, Take away all iniquity, &c.

In this Chapter,

1. We have an Exhortation to Repentance, with the Motives enforcing the same. [ O Israel, Returne unto the Lord thy God]. V. 1.

2. The Forme [Take with you words, and say unto the Lord, &c.] Uer. 2.

3. A Restip [...]ation, what they should Doe and Returne backe againe, having their Prayers granted. 1. Thankesgiving [So will wee render the Calves of our life] 2. Sound Reformation of their beloved Sin, [ Ashur shall not save us, &c.] with the Reason there­of, [ For in that the Fatherlesse findeth Mercy, [Page 4] Uerse. 3.

4. Gods Answer to their Petitions. 1. In what Hee will doe for them. [Heale their backsli­ding, Love them freely: and be as the Dew unto Israel] with the Reason thereof, [For mine Anger is turned away from him] V. 4. 2. What hee will Worke in them: A pro­portionable speedie growth in height, bredth and depth: [ He shall grow as the Lillie, and Cast forth his rootes as Lebanon, &c.] Which Mercy is further Amplified; by a blessing powred out also upon their Families. [They that dwell under his shadow shall returne] Verse. 5. 6. 7.

5. There is set downe a further effect of this Repentance, and gratious worke in them: A sound and strong well rooted Indignati­on against their former darling sinnes [E­phraim shall say, what have I any more to doe with Idols?] Backt with a strong Conso­lation: [I have heard him, and observed him, &c.] Verse. 8.

6. The Divers Event and Jssue of this Gods so Gratious Dealing is shewed: both in the godly and Wicked. 1. The Wise and Pru­dent, understand and know, that the wayes of the Lord are right, and shall walke in them. But 2. [The Transgressors shall fall therein.] Ver. 9.

O Israel, Returne unto the Lord thy God: for thou hast fallen by thine Iniquity.

Every word hath his waight, and in a manner [Page 5] is an Argument to inforce this Returning.

Israel we know is a word of Covenant: Iacob was Israel, a Prince and Wrestler with God, (as they also ought to be) Therefore he enforceth, you also ought to Returne, because you are Israel. And 2. It was also an Incouragement for them to Returne, because God so acknowledgeth them to be Israel: and will be Gratious unto them, though they were such hideous siners.

Returne (saith Hee) unto the Lord Iehovah, Who is the chiefe good; for when a man retur­neth to the creature, which is a particular chang­able good unsatisfying the soule, he is restlesse still untill he come unto Iehovah, who is the all-sufficient universall good, who fills and fills the soule abundantly: therefore, Returne to him who is the fountaine of all good, and giveth a Beeing unto all things: Ierem. 2.13 and not to broken Cist­ernes. Hee is Iehovah, like himselfe and changeth not. And then He is thy God. There­fore Returne to him who is thy God in Covenant, who will make good his gratious Covenant unto thee, and did choose thee to be his people, before all the nations of the world; this therefore is also an Incouragement to Returne. And then ‘Thou hast fallen by thine Iniquity.’

Therefore because thou art fallen by thy Ini­quities, and thine owne Inventions have brought these Miseries upon thee, and none but God can helpe thee out of these Miseries, seeing he only can, and is willing to forgive thy sinnes, and [Page 6] revive thee: Therefore,

O Israel, Returne unto the Lord thy God; for thou hast fallen by thine iniquity.

Now in that he forewarneth them of the fearefull Iudgements to come, which were to fall upon them, unlesse they were prevented by true Repentance; hence in generall it is to be observed;

Obser.That God comes not as a suddaine storme upon his people, but gives them warning before hee smites them.

This is verified in Scripture: when the crie of Sodome and Gomorrah was great, Gen. 18.20.21 The Lord said, Because the Cry of Sodome and Gomorrah is great, and because their sinne is very grievous: I will goe downe now and see whether they have done altoge­ther according to the crie of it which is come unto me; and if not, I will know. And wherefore was the Arke of Noah so long in building, but to give warning to that sinnefull age, which were no­thing bettered by it. The like we have of Pha­raoh, Exod. 11.1. and all the Egyptians who had so many warnings and miracles shewed before their de­struction came. Thus God dealt in Amos: Ther­fore thus will I do unto thee; and because I will doe this unto thee; Amos. 4.12. Prepare to meet thy God O Israell. O Hierusalem, Matth. 23.37. Hierusalem (saith Christ) thou that killest the Prophets, and stonest them which are sent unto thee; how often would I have gathered thy children together: even as a henne gathereth the chickens under her wings, and ye would not? What need wee stand upon proofes? are not all [Page 7] the Threatnings of Scripture, as so many war­ning peeces of approaching Iudgements.

The Reason hereof is, His owne nature, hee is a Reason. 1 God of long suffering, Exod. 34 6. he made the world in six dayes; yet hath continued it six thousand yeares, notwithstanding the many sinnes and provoca­tions thereof, His mercies being over all his works. Psal. 145.9.

And partly, from a speciall regard to his owne Reason. 2 deare children, these terrible thretnings not being killing and wounding, but like Ionathans warn­ing Arrowes, who though he shot, yet ment no other harme to David, 1. Sam. 20. Vse. save to forewarne him of harme.

Let us therefore observe Gods gratious and milde dealing in so much mercy, who giveth us so many warnings by his servants, & lesser judg­ments, which wee have had amongst us, Let us take notice and believe, so as beliefe may stirre up feare, and feare may provoke care, and care stirre up indeavours, to provide us an Arke even a hiding place beimes before winter and worse times come upon us.

Hence issueth another generall Point: Observ. That

The best provision for preventing of destruction is spirituall meanes.

God himselfe is a Spirit, and spirituall means reach unto him, who is the first mover of the great wheele of all the affaires of this world: It is preposterous to beginne at the second cause, we trouble our selves in vaine there, when wee neglect the first. Wee should therefore begin the worke in Heaven, and first of all, Take up [Page 8] that quarrell which is betwixt God and our soules: If this be done first, we need not feare the carriage of second things, Rom. 8.28. all which God out of his good providence, and gratious care will frame to worke for good to his: for whose sakes (rather then helpe should faile) he will create new helpes. Isa. 4.5. Wherefore in all things it is best to beginne with God.

The third generall point, is this: That

Obser. Of all Spirituall meanes, The best is to returne to the Lord.

In Returning, 1 There must be a stop.In this Returning, 1. There must be a stop: those who have run on in evill waies, must first stop their lewd courses, for naturally from our birth and childhood we are posting on to Hell; and yet such is our madnesse, (unlesse the Spirit of God shew us our selves) to be angry with these who stand in our way.

To make this stop then (which is alwayes be­fore Returning) 1. There must be Examination and Consideration whether our wayes tend: there be stopping Considerations, which both waken a man, and likewise put rubs in his way. If a man upon Examination find his waies dis­pleasing unto God, disagreeing from the Rule, and consider what will be the end and issue of them, (nothing but death and damnation) and withall consider of the day of Iudgment, The houre of Death, The all-seeing eye of God and the like. So the Consideration of a mans owne wayes, and of Gods wayes towards him, partly when God meetes him with goodnesse: [Page 9] I have hitherto beene a vile wretch; and God hath beene good to me, and spared me: and partly when God stops a wicked mans waies with thornes, meetes him with crosses and afflictions, these will worke upon an ingenious spirit to make him have better thoughts and deeper con­siderations of true happinesse and the way unto it. God puts into the heart of a man (whom he intends to save) serious and sad con­siderations, what estate he is in, whither his course leads; and withall, hee lets them feele some displeasure of his towards them in those waies, by his wayes towards them. where upon they make a stop.

2. There must be Humiliation, 2. Humilia­tion. with displeas­ure against our selves, judging and taking revenge of our selves, working and reflecting on our hearts, taking shame to our selves, for our wayes and courses. And withall, there must concurre some hope of mercy: for, so long as there is hue and crie (as we say) after a Traitor, he returnes not, but flyes still and hasts away; but offer a pardon, Luk. 15. and he Returneth. So, unlesse there be hope of par­don to draw a man againe to God, as the Prodi­gall was moved to Returne by hope of mercie and favour from his father, wee will not, wee dare not else Returne.

3. 3. Resolution. There must be a Resolution to overcome impediments, for when a man thinks or resolves to turne to God, Satan will stirre up all his in­struments, and labour to kill Christ in his Infan­cie, and to quench good while it is in the pur­pose [Page 10] only the Dragon stood watching for the Birth of the Childe so doth Satan observe the birth of every good resolution and purpose so farre as he can know them to destroy them.

Vse. Let it be thought of by us in all our distresses, and in whatsoever other evidences of Gods anger, whether this meanes have bin taken up by us. It will be thus knowne.

1 1. Turning is a change of the posture of the body, so is this of the frame of the mind, by this we know a man is in a state of turning, the looke of his Intentions, Purposes, the whole bent of his soule is set another way, even upon God, and his word is the starre of Direction towards which he bends all his thoughts.

2 2. His present actions also be contrary to his former: there is not only a change of the disposition of his soule: There is a Change of Ac­tions. Behold all things are become new. Not some things but all, not only new, but with a Behold new. 2. Cor. 5.17. This change undoubtedly sheweth that there is a true conversion and unfained.

3 By our associa­tion.3. By our association, he that turnes to God, turnes presently to the company of Gods people: together with the change of his nature and course of life, there is a change of company, that is of such as we make choice of for amity and friendship; Isa. 11. other company by reason of our callings, and occasionally may be frequented.

4 4. It is a signe that one is not only Turned, but hath gon backwards from sinne a great way, when the things of Heaven only are great things in his eyes, for, as the further a man goeth from [Page 11] a place, the lesser the things behind him seeme, so the greater the things before, he being neerer to them. The more sublime and high thoughts a man hath of the wayes of God, and the meaner thoughts of the world and worldly matters hee esteemed so highly of in the daies of his vanity: the more hee is Turned unto God.

This Returning is further inforced, saying, Returne, unto the Lord thy God.

It is very emphaticall and significant in the Originall, returne [usquè ad Iehovam] even to Iehovah, as though he should say, do not only beginne to Returne towards Iehovah: but so Returne, as you never cease comming till you come to Iehovah.

Even unto the Lord thy God. Obser.

It is not enough to make a stop and to forbeare the practising of our former sinnes: but wee must come home, even unto the Lord our God, to be pardoned, and healed of him.

The Prodigall serue, Luk. 15. had beene never a whit the better, to see his sinne and misery, and to be grieved for his wicked life past, unlesse hee had come unto his father for Pardon and Com­fort. Act. 2.38. And when those were pricked in their hearts at Peters Sermon, asking Peter what they should do? hee exhorted them, To Repent, every one to be Baptised in the name of Iesus Christ, for the Remission of sins: and so they should receive the Holy Ghost. And when Christ invites all those who are wearie and heavie laden to come unto him; Matt. 11.28. he bids them not now be further humbled [Page 12] and grieved for their sinnes: but by Faith to come unto him to be healed, and so they should find rest and peace to their soules. It is not suf­ficient for a wounded man to be sorry for his brawling and fighting, and to say he will fight no more: but he must come to the Surgeon to have his wounds stopt, dressed and healed, or else it may cost him his life: So it is not enough to be humbled and grieved for sinne; and to resolve against it: we shall relapse againe do what we can, unlesse wee come under the wing of Christ to be healed by his blood.

Vse. Many think they have repented and are decei­ved upon this false ground: they are and have bin grieved for their sins and offences, are deter­mined to leave and forsake them, and that is all they do, they never lay hold on Christ and come home to God.

Here divers points might be insisted on. 1. that

Obser. Where there is a falling into sinne, there will be a falling into miserie and judgement.

This is made good in the experience of all times, ages, persons, and states, still the more sinnfull any were, the more fearefull judge­ments fell upon them: and as soone as any man came into a sinfull state, he entered into a decli­ning state, as Iacob said of his sonne Reuben who had defiled his bed: unstable as water, Thou shalt not excell; Genes. 49.4. because thou wentest up to thy fathers bed So sinne still debaseth a man: so much sinne so much losse of excellencie.

The Use hereof is first against those, that complaine of their troubles and miseries, as Vse. 1 though God and men had dealt hardly with them, whereas their owne waies indeed have brought al these evills upon them, Lam. 3.39. God is a suffi­cient wise and holy disposer and orderer of all the wayes of men; and rewarder of good and evill doings; God being wise and just in his disposing of all things, it must needs follow, that it shall goe well with those that are good; as the Prophet speakes; Say unto the just, that it shall be well with them; for the reward of their workes shall be given them. And if it fall out otherwaies then well with men, the blame must be laid on their owne sinne. As the Church confesseth, and therefore resolveth: Micah. 7.9. I will beare the indignation of the Lord, because I have sinned against him; untill hee plead my cause, and execute judgement for mee: hee will bring mee forth in the light; and I shall see his Righteousnesse. If Adam sinne hee shall find a Hell in a Para­dice, if Paul returne and returne to God hee shall finde a Heaven in a Dungeon.

It should move us therefore to seeke unto God Vse. 2 by unfained Repentance to have our sinnes taken away and pardoned, or else, howsoever wee may change our plagues; yet they shall not bee taken away, nay wee shall still (like Pharoah) change for the worst, who though hee had his judgements changed: yet sinne the cause remaining, hee was never a whit the better, but the worse for changing, untill his [Page 14] finall ruine came.

Rom. 6.23. The wages of sinne is Death, Sinne will crie till it hath its wages. Where Iniquitie is, there cannot but be falling into judgement. Therefore they are cruell to their owne soules, that walke in evill wayes, for undoubtedly God will turne their owne waies upon their owne heads. Wee should not therefore envie any man (be hee what hee will) who goeth on in ill courses, seeing some judgement is owning him first on last, unlesse he stop the current of Gods wrath by Repentance. God in much mercie hath set up a Court in our hearts to this end, that if wee judge our selves in this Inferiour Court, wee may escape, and not be brought up into the higher: if first they be judged rightly in the Inferiour Court, then there needs no re­view. But otherwise, if wee by Repentance take not up the matter, sinne must be judged some where, either in the Tribunall of the heart and conscience, or else afterwards there must be a reckoning for it.

Vse. 3 Thirdly, hence wee learne; since the cause of every mans miserie is his owne sinne; that therefore all the power of the world, and of Hell, cannot keepe a man in miserie, nor hinder him from comfort and happinesse, if hee will part with his sinnes by true and unfained Repentance; as we know Manasses, 2 Chro. 33.12, 13. as soone as he put away sin the Lord had mercie upon him, and turned his captivity. So the people of Israel in the Iudges, looke how often they were humbled and returned to God, [Page 15] still he forgave them all their sins, as soone as they put away sinne, God and they met againe. Psal. 106.43, 44. Psal. 107.19. So that, if we come to Christ by true Repen­tance, neither sinne nor punishment can cleave to us.

Fallen blindly as it were, thou couldest not see which way thou wentest or to what end thy courses did tend, therefore thou art come into misery, before thou knowest where thou art. A sinner is blind, 1 Cor. 4. the god of this world hath put out his eyes, they see not their way nor fore­see their successe. The Divell is ever for our falling, that we fall into sinne, and then fall into misery, and so fall into despaire, and into hell, this pleaseth him. Cast thy selfe downe, saith he to Christ, downe with it, downe with it saith Edom, Hell is beneath, the Divell drives all that way.

Take heed of sinne, take heede of blindnesse, ponder the path of your feet, Vse. keepe your thoughts heaven-ward, stop the beginnings, the first stumblings, pray to God to make our way plaine before us, and not to lead us into temptation.

These Israelites were but a rude people; and had not so good meanes to thrive in grace, as Iudah had: Therefore, hee prompts them here with such words as they might use to God in [Page 16] their returning. [Take with you words,] whereby we see how gratious God is unto us, in using such helps for our recovery, and pittying us more then we pitty our selves. Is not this a sufficient warrant and invitation to returne, when the party offended who is the superiour, 2 Cor. 5. desires, intreates, and sues unto the offending, guilty inferiour, to be reconciled.

God is willing to be at peace with us.But this is not all, he further sheweth his willingnesse in teaching us who are ignorant of the way; in what manner and with what expres­sions we should returne to the Lord. He giveth us not onely words and tells us what we shall say, but also giveth his Spirit so effectually ther­with, as that they shall not be livelesse and dead wordes, but (as Rom, 8.26.) with unexpressible sighes and groanes unto God; who heareth the requests of his owne Spirit. Christ likewise teacheth us how to pray, wee have words dict­ated, and a spirit of Prayer powred upon us. As if a great Person should dictate and frame a Petition for one who were affraid to speake unto him. Such is Gods gratiousnesse, and so ready is he in Jesus Christ to receive sinners unto mercy.

Take unto you wordes. None were to appeare empty before the Lord at Ierusalem, but were to bring something. So it is with us, we must not appeare empty before our God, If we can bring nothing else, let us bring wordes, yea though broken wordes, yet if out of a broken and con­trite heart it will be a sacrifice acceptable.

This same taking of words or petitions in all our troubles and afflictions must needs be a speciall remedie, it being of Gods owne prescription, who is so infinite in knowledge and skill: whence wee observe, That

They who would have helpe and comfort against all sinnes and sorrowes, Observ. must come to God with words of Prayer.

As wee see in Ionahs case in a matchlesse distresse, words were inforcive and did him more good then all the world besides could: for after that hee had bin humbled and praied out of the whales belly; the whale was forced to cast him out againe. Luke 15.18. So the Prodigall sonne beeing undone, having neither credit, nor coyne, but all in a manner against him; yet hee had words left him. Father, I have sinned against Heaven and before thee: and am no more worthy to bee called thy sonne, make mee as one of thy hired servants. After which his father had compassion on him. And good Hezekiah, Isa. 38.2. being desperately sicke, of a desperate disease, yet when hee set his faith a worke, and tooke with him words (which comfort onely now was left unto him) wee know how after hee had turned his face towards the wall and prayed with words. God not only healed him of that dangerous disease, but also wrought a great miracle for his sake, causing the Sunne to come backe ten degrees. Thus when life seemed im­possible: yet words, prayers, and teares pre­vailed with God. Iehoshaphat also, going to [Page 18] warre with Ahab, 2 Chron. 18.31 against Gods comman­dement, and in the battell being encompassed with enemies: yet had words with him readie and after prayer found deliverance. James 5. Eliah, like­wise after a great drowth and famine, when raine had bin three yeares wanting: and all in a man­ner out of frame for a long time: Tooke with him words: and God sent raine aboundantly upon the earth againe.

The Reason is, because Prayer sets God on worke, Hos. 2.21, 22. and God who is able and willing to go through with his works, sets all the creatures on worke. 1 King. 18.45. As we heard of Eliah, when hee prayed for raine, the creatures were set a worke to effect it. Object. Where it may be Objected, O but raine might come to late in that hot Countrie, where all the Rootes and Herbes might bee withered and dried up in three yeares space. Yet all was well againe, Answ. the land brought forth her increase as formerly; for faithfull Prayer never comes too late; because God can never come too late, if our prayers come to him, 2 Chron. 15.2 we shall find him come to us. Iehoshaphat we read was in great distresse when three Kings came against him, yet when hee went to God by unfained and hearty fasting and prayer, God heard him, fought for him, and destroyed all his enemies. The Scripture sheweth also how after Hezekiahs Prayer, 2 Chron. 19.6 14. against Senacheribs Blasphemies and threatnings: the Lord sent forth his Angell and destroyed in one night of them, 2 King. 19.20.35. a hundred fourescore and five thousand [Page 19] of the Assyrians.

This is first for Reproofe of those who in Vse. 1 their distresses set their wit, wealth, friends, and all a worke, but never set God a worke, as Hezekiah did in Senacheribs case. The first time hee turned him off to his cost with enduring a heavie taxation, 2 King. 18.14. and yet was ne­ver a whit the better for it; for Senache­rib came shortly after and besieged Hierusalem, untill Hezekiah had humbled himselfe and prayed: and then God chased all away and destroied them; he had better have done so at first, and so have saved his monie, and paines too. 2 Chron. 14.11 The like weakenesse we have a proofe of in Asa: who when a greater Armie came a­gainst him of ten hundred thousand men, laid about him, Prayed and Trusted in God: and so was delivered, with the destruction of his enemies, yet in a lesser danger, 2 Chron. 16.2. against Baasha King of Israel, distrusted God; and sent out the Treasures of the house of God, and out of his owne house unto Benhadad King of Syria: to have helpe of him, by a diverting warre, against Baasha King of Israel, which his plot though it prospered, yet was hee reproved by the Prophet Hanani, 2 Chron. 16.7. and warres thence­forth denounced against him. This Asa not­withstanding this experiment afterwards sought unto the Phisitian, before hee sought unto God.

Secondly, This blameth that barrennesse and Vse. 2 want of words to go unto God, which for want of [Page 20] hearts wee often find in our selves. It were a strange thing to see a wife have have words enough for her maids and servants: and yet not to bee able to speake to her husband. Wee all professe to bee the Spouse of Christ, what a strange thing then is it, to bee full when wee speake to men, yet be so emptie and want words to speake to him. A begger wee know wants no words, nay, he aboundeth with variety of expressions, and what makes him thus fruitfull in words: What makes a bold begger. his necessity and in part his hope of obtaining.

These two make beggers so earnest. So would it be with us, if we found sufficiently our great need of Christ; and therewith had hope, it would embolden us so to go to God in Christ, that we should not want words: but wee want this hope and the feeling of our necessities, which makes us so barren in prayer.

Prepare thy selfe therfore to prayer by getting unto thee a true sense of thy need: acquaintance with God, and hope to obtaine, and it will make thee fervent in prayer, and copious in thy requests.

Vse. 3 Thirdly, this is for Consolation, though one should want all other meanes, yet whatsoever their misery be, if they can take words, and can pray well, Isa. 38.3. they shall speed well. If the misery be for sin, confesse it, and ask pardon for it, and they shall have it, and be cleansed from all unrighteous­nesse. 1 John 1.9. Words fetch the comfort to us, though it be the blood of Christ onely that hath paid the debt. Isa. 53.5.

THE SECOND SERMON.

AS wee lost our selves in the first Adam; so the mercie of God in the Covenant of Grace found out a way to restore us againe by the second Adam, Jesus Christ, in whom all the Promises are yea and Amen, yesterday and to day, and the [Page 22] same for ever. And as the wisedome of God did freely find out this way at first comforting our first Parents with it in Paradice: so this bowells of incomprehensible love of his, hath so gon on from time in all ages of the Church, comforting and raising up the dejected spirits of his Church from time to time, and awake­ning them out of their drowsinesse and sleepie condition. And many times the greater sinners he dealt with, the greater mercies and tender bowells of compassion were opened unto them, in many sweet and gratious promises tendering forgivenesse, and inviting to Repentance, as here in this Chapter and whole Prophecie is shewed: what Tribe so wicked, so full of Idolatry and Rebellion as Ephraim, and yet here Ephraim and Israel are taught a lesson of Repentance: as the tender Nurse feeds her childe and puts meate in its mouth, so here the Lord puts words in the mouth of this Rebellious people.

Take with you words and turne unto the Lord.

Object. What needs God words, hee knowes our hearts before we speake unto him?

Answ. Why wee must bring words with us though God knowes our minde.Its true, God needs no words, but we doe, to stirre up our hearts and affections: and because he will have us take shame unto our selves; ha­ving given us our tongues as an instrument of glorifying him, he will have our glory used in our Petitions and Thankesgivings: and there­fore, in regard of our selves, he will (as was said) have us take words unto our selves; for exciting of the graces of God in us by words, blowing [Page 23] up of the affections, and for manifestation of the hidden man of the heart: God will be glorified by the outward as well as by the inward man.

He repeats the exhortation of Returning, That words and purposes must concurre in Prayer. to shew, that words must not bee empty, but such as are joyned with a purpose of turning to God: for otherwise to turne to him with a purpose to live in any sin, is the extremity of prophane impu­dence; to come to aske a pardon of the King, with a resolution to live still in Rebellion a­gainst him, what is this but mockerie, as if one should come with a dagg to shoote him. Such is our 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 [Page 24] 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.

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 [Page 27] 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 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 [Page 28] 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 [Page 29] 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 [Page 31] 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 [Page 32] 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 think the poorest Carman or tankerd bearer (at liber­ty) happier then hee, who would not change estates with him. So it is with a man that hath not sued out his pardon nor is at peace with God, he hath no comfort so long as he knowes his sins are on the file, that God in heaven is not at peace with him; who can arme all the Creatures against him to be revenged of him; in which case, who shall be Umpire betwixt God and us, if we take not up the controversie betwixt him and our soules. Therefore it being so miserable a case to want assurance of the for­givenesse of sinnes; it should make us be never an houre quiet till we have gotten it; seeing the uncertainty of this life, wherein there is but a step betwixt Hell, Damnation and us. There­fore, sue unto God, plie him with broken and humble hearts, that he would pardon all the sins of our youth and after age, knowne and un­knowne, that he would pardon all whatsoever: Take away all iniquity.

For so it is in the Originall, but it is all one, Receive us gratiously, and do good to us. All the goodnesse wee have from God it is out of his [Page 33] grace, from his free grace and goodnesse, all grace, every little thing from God is grace: as we say of favours received of great persons, this is his grace, his favour; so this is a respect which is put upon all things which we receive from God (when wee are in Covenant) all is gratious. Take wee the words as they are (the more plaine) in the Originall. Take good, and doe good to us: take good out of thy Treasure of goodnesse, and doe good to us, bestow up­on us thy owne good. First, Take away our ini­quities, and then take good out of thy bounty and doe good to us, whence we see,

That Gods mercy to his children is compleate and full. Doct. That Gods fa­vours are com­pleate to his children.

For hee takes away ill, and doth good, men may pardon but withal they think that they have done wondrous bountifully when they have pardoned, but Gods goes further, hee takes away ill and doth good: takes good out of his Fountaine, and doth good to us.

Therefore let us make this use of it, Ʋse of incou­ragement. to be en­couraged when we have the first blessing of all (Forgivenesse of sinnes) to goe to him for more and more, and gather upon God further and further still, for because hee is a Fountaine of goodnesse that can never bee drawne drie, hee is wondrously pleased with this. Wee cannot honour him more then by making use of his mercy in the forgivenesse of sinnes, and of his goodnesse, in going to him for it, and having interrested ourselves in his goodnesse, goe to [Page 34] him for more. Lord, thou hast begun, make an end, thou hast forgiven my sinnes, I want this and this good, together with the pardon of my sinnes doe mee good. Receive us gratiously: or, doe us good. That good is the loadstone of the soule. Now good is the loadstone of the soule, the attractive that drawes it, therefore (after Forgivenesse of sinnes) he saith, doe good. The Petition is easie, God will soone grant it, for nothing else interposeth betwixt God and us, and makes two, but sinne; which being re­mooved, he is all goodnesse and mercy. All his waies are mercy and truth. Psal 25.10. Yea even his sharpest waies are mercy, all mercy; when sin is forgiven, there is goodnesse in all, in the grea­test crosse and affliction. Doe good to us.

That God appeares to bee good onely to a sanctified soule.The soule wee see desires good, and needs good; It is a transcendent word here, and must be understood according to the taste of Gods people, of a sanctified soule. Doe good, especi­ally doe spirituall good to us, together with the forgivenesse of sinnes, give us the righteousnesse of Jesus Christ; sanctifying grace, such good, as may make us good first; for the desire must bee such as the person is who makes it. Wicked men (as it is said of Balaam) have good gifts, without the good God: but wee must not bee so pleased with gifts, unlesse wee bee good our selves, and see God making us good. Can an evill tree bring forth good fruit? Mat 7.18. Therefore the Apo­stle calls the regenerate person Gods workeman­ship. &c. We are Gods good worke, and then wee doe good workes, being made good, [Page 35] good comes from us, Doe good to us.

It is an acknowledgement of their owne emptinesse, Doe good to us. That asking of good, argues the ingenuity of confessing want and emptinesse. We are blinde in our owne understandings, inlighten us; we are perplexed, set us right; we are dull, quicken us; we are empty, fill us; we are darke, shine upon us; we are ready to goe out of the way, establish us; every way doe good to us suita­ble to our wants. The best that wee can bring to thee is emptinesse, therefore doe thou doe good to us, fill us with thy fullnesse. Do good to us every way whereby thou usest to convey spirituall things to thy servants soules: give us first thy grace, thy Spirit, which is the spring of all good things; for the Spirit of God is a Spirit of direction, of strength, of comfort, and all: therefore he who hath the Spirit of God hath the spring of all: that is begd in the first place. And then, give us good Magistrates to rule us well; and good Ministers, who are the dispensers of grace, instruments of our salvation, the Conduit-pipes whereby thou derivest and conveyest good to us; when thou hast made us good, continue the meanes of salvation for our good every way. The Church when she saith, Doe good to us, hath a large desire; here be seeds of wondrous large things in these two short pe­titions, Take away all iniquity, And doe good to us. A Bono Deo, &c. From the good God no­thing can come but what is good: therefore do good to us in all spirituall things. The Prophet David aimes at this excellent good, Psal. 4.6, 7. [Page 36] saying that other men are for corne, wine and oyle, and say; who will shew us any good? But Lord lift thou up the light of thy countenance upon us. Thy loving kindnesse is better then life, therefore doe good to us. When thou hast for­given our sins, shine gratiously upon us in Jesus Christ.

In the good de­sired outward prosperity is also included.And it extends its limits likewise to outward prosperity (this desire of doing good) let us have happie daies, sweeten our pilgrimage here, let our profession of Religion bee comfortable, doe not lay more crosses upon us then thou wilt give us strength to beare, doe good to us every way. But marke the wisedome of the Holy Ghost in dictating of this Prayer to them: hee speakes in generall, doe good to us; not to doe this or that good, but he leaves it to the wise­dome of God, as they here frame their hearts unto the will of God. Doe good to us, spirituall that needs no limitation, because wee cannot more honour God then to depend upon him for all spirituall good things. Thou art wiser, and knowest what is good for us better then we our selves, beggars ought to be no choosers, there­fore, Doe good to us; for the particulars wee leave them to thy wisedome. O Beloved it is a happy and blessed priviledge to be under the conduct of so wise and All-sufficient a God, who is good, and as hee is good, knowes best what is good for us. We would have riches, liberty and health, I but it may bee it is not good for us, Doe good to us. Thou Lord [Page 37] 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.

An [...] we may observe this from the order; and know, what good wee have, it comes from God [Page 38] 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, [Page 39] 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. [Page 38] [...] [Page 39] [...] [Page 40] 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.

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 [Page 41] 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 [Page 42] 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 [Page 43] 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 [Page 44] 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 [Page 45] 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 of broken heart whereof David speakes, Psal. 51.17. which Sacrifice of a wounded broken heart (by the knife of Re­pentance) pleaseth God wondrously well.

And then, 2. A broken heart offering Christ A broken heart that offers Christ to God every day, who though hee were offered once for all: yet our beleeving in him, and dai­ly presenting his Attonement made for us, is a new offering of him. Christ is Crucified and Sacrificed for thee as oft as thou beleevest in [Page 46] Christ Crucified. Now upon all occasions wee manifest our Beleefe in Christ, to wash and bathe our selves in his blood, who justifieth the ungodly, so that upon a fresh sight of sinne with contrition for it, hee continually justifieth us. Thus when we Beleeve we offer him to God daily, a broken heart first, and then Christ with a broken heart.

3. Our selves.And then when wee beleeve in Christ, wee offer and sacrifice our selves to God, in which re­spect we must (as it were) be killed ere we be offered; for wee may not offer our selves as we are in our lusts, but as mortified and killed by Repentance. Then we offer our selves to God as a reasonable and living sacrifice, when wee offer our selves wholy unto him, wit, understan­ding, judgement, affections and indeavour, as Paul saith of the Macedonians, 2 Cor. 8.5. they gave themselves to God first, and then their goods. In summe, it is that Sacrifice Paul speakes of, Rom. 12.1. To present our bodies a living Sacrifice, holy, acceptable unto God, &c. for a Christian who be­leeveth in the Lord Jesus, is not his owne, but sacrificeth himselfe to him that was Sacrificed for him. As Christ is given to us, so he that be­leeves in Christ gives himselfe backe againe to Christ. Hereby a man may know if he be a true Christian, and that Christ is his; if he yeelds up himselfe to God; for, Christ died and rose againe (saith the Apostle) that hee might be Lord both of quick and dead. Therefore (saith he) whether we live or die, we are not our owne, what wee doe [Page 47] or suffer in the world, in all we are Sacrificed, so saith a sanctified soule; my wit, my will, my life, my good, my affections are thine, of thee I received them; and I resigne all to thee as a Sacrifice. Thus the Martyrs to seale the Truth (as a Sacrifice) yeelded up their blood. He that hath not obtained of himselfe so much, as to yeeld himselfe to God, he knowes not what the Gospell meanes; for Christian Religion is not onely to beleeve in Christ for forgivenesse of sinne, but the same faith which takes this great benefit, renders backe our selves in liew of Thankefullnesse.

So that, whatsoever we have (after we Be­leeve) we give all back againe. Lord, I have my life, my will, my wit and all from thee, and to thee I returne all backe againe: for when I gave my selfe to beleeve in thy deare Sonne, I yeelded my selfe and all I have to thee: and now having nothing but by thy gift; if thou wilt have all, I will returne all unto thee againe; if thou wilt have my life, my goods, my liberty thou shalt have them. This is the state of a Christian who hath denied himselfe, for wee cannot beleeve as we should, unlesse wee denie our selves. Christianity is not alto­gether in beleeving this and that, but the faith which mooves mee to beleeve Forgive­nesse of sinnes, carries us also unto God, to yeeld all backe againe to him.

More especially, 4. Almes-deeds. among the Sacrifices of the New Testament, are Almes, as Heb. 13.16. To [Page 48] doe good, and to communicate forget not, for with such Sacrifices God is well pleased.

5. The Sacrifice of Praise.And (among the rest) The Sacrifice of Praise, which is in the same Chapter ver. 15. first, hee saith, by him (that is, by Christ) let us offer the sacrifice of praise to God continually, that is, The fruit of our lips, which is but an exposition of this place, which because it is especially here intended; I will a little inlarge my selfe in.

The Calves of our lips, implies two things:

Not onely Thankefullnesse to God;

But glorifying of God in setting out his praise; otherwise to thanke God for his goodnesse to us, or for what wee hope to receive, without glorifying of him, is nothing at all worth. For in glorifying there are two things.

1. A supposition of Excellencie, for that can­not be glorified which hath no excellencie in it; glory in sublimity, hath alway excellen­cie attending it. And

2. The manifestation of this glory.

Now when all the excellencies of God as they are, are discovered and set out, his Wise­dome, Mercy, Power, Goodnesse, All-sufficien­cie, &c. then wee glorifie him. To praise God for his favours to us, and accordingly to glori­fie him, is The Calves of our lips, but especially to praise him. Whence the point is,

That the yeelding of praise to God, is a wondrous acceptable Sacrifice.

Which is insteed of all the Sacrifices of the [Page 49] Old Testament, then which, the greatest can doe no more; nor the least, lesse, for it is the sa­crifice and fruit of the lips. But to open it, it is not meerely the sacrifice of our lips; for the praise wee yeeld to God it must be begotten in the heart. Hereupon the word ( [...]) speech, signifieth both Reason and Speech, there being one word in the learned language for both. Because, speech is nothing but that streame which issues from the spring of reason and un­derstanding; therefore, in Thankesgiving there must not be a lip-labour onely; but a Thankes­giving from the lips, first begotten in the heart, comming from the inward man, as Psal. 103.1. The Prophet saith, Blesse the Lord, O my soule, and all that is within mee, blesse his holy Name; Praise must come from a sound judgement of the worth of the thing we praise God for. It must come from an affection which desires that God may have the glory, by the powers of the whole inward man, which is a hard matter to rouze up our selves to praise God with all the powers of our soule, all that is within me, praise his holy Name. There goeth Judgement, Re­solution of the will, strength of affections, and all with it.

And then againe, besides this, The Calves of our lips, carries us to worke. The orall Thankesgiving must bee justified by our works and deeds; or else, our actions will give our tongue the lie, that wee praise him with the one, but denie him in the other. This is a Sol­locisme, [Page 50] as if one should looke to the earth and cry O ye heavens? so when we say, God bee praised, when yet our life speakes the contrary, it is a dishonouring of God. So the praise of our lips must be made good and justified by our life, actions, and conversation: this wee must suppose for the full understanding of the words. Wee will render (from our hearts) the Calves of our lips, which we must make good in our lives and conversations, ever to set forth thy praise in our whole life.

Quest. Why lips are mentioned for praise onely, Answ.But why doth the Prophet especially menti­on lips; The Calves of our lips, which are our words.

• 1. Partly, because Christ who is the Word, de­lights in our words.
• 2. Because our Tongue is our glory, and that whereby we glorifie God.
• 3. And especially, because our Tongue is that which excites others

Being a trumpet of praise, ordained of God for this purpose. Therefore, The Calves of our lips. Partly, because it stirres up our selves and others; and partly, because God delights in words especially of his owne dictating. To come then to speake more fully of Praise and Thankesgiving, let us consider, what a sweet, excellent and prevailing duty this is; which the Church (to bind God) promiseth unto him, The Calves of our lips. I will not bee long in the point, Helpes to praise God. but onely come to some helpes how we may come to doe it.

First, this Praising of God must be from an humble broken heart, 1. It must bee from an humble broken heart. the humble soule that sees it selfe not worthy of any favour, and con­fesseth sinne before God, is alway a thankfull soule. Take away our iniquity, and then doe good to us, we are empty our selves; Then will we render thee the Calves of our lips. What made David so thankefull a man? He was an humble man; and so Iaakob; what abased him so in his owne eyes? his humility; Gen. 32.10. Lord I am lesse then the least of thy mercies. He that thinkes himselfe unworthie of any thing, will be thank­full for everything, and he who thinkes him­selfe unworthy of any blessing, will be conten­ted with the least. Therefore, let us worke our hearts to humility, in consideration of our sinne­fullnesse, vilenesse, and unworthinesse, which will make us thankfull, especially of the best blessings, when we consider their greatnesse, and our unworthinesse of them. A proud man can never be thankfull. Therfore that Religion which teacheth pride, cannot bee a thankfull Religion, Popery is compounded of spirituall pride. Merit of Congruity before Conversion, Merit of Condignity and desert of heaven after, Free-will and the like, to puffe up nature, what a Religion is this? must we light a candle be­fore the divell? is not nature proud enough, but we must light a candle to it? 2. A due conside­ration of the greatnesse of the blessings. to be spiritually proud is worst of all.

And with our owne unworthinesse, add this, a consideration of the greatnesse of the thing we blesse [Page 52] God for: setting as high a price upon it as wee can, by considering what and how miserable we were without it. He will blesse God joyfully for pardon of sin who sees how miserable he were without it, in misery next to divels, ready to drop into hell every moment: and the more excellent we are, so much the more accursed without the forgivenesse of sinnes. For the soule by reason of the largenesse thereof, is so much the more capable and comprehensible of mi­sery, as the divels are more capable then wee, therefore are most accursed. O this will make us blesse God for the pardon of sinne, and like­wise, let us set a price upon all Gods bles­sings, considering what we were without our senses, speech, meate, drinke, rest, &c. O belo­ved, we forget to praise God sufficiently for our senses. This little sparke of Reason in us, is an excellent thing; grace is founded upon it, if we were without Reason, what were we? If we wanted sight, hearing, speech, rest, and other daily blessings, how uncomfortable were our lives? This consideration will add and set a price to their worth, and make us thankfull to consider our misery without them. But (such is our corruption) that favours are more knowne by the want then by the enjoying of them, when too late we (many times) finde, how dark and uncomfortable we are without them, then smarting the more soundly; because in time we did not sufficiently prize, and were thankfull for them.

And then, labour to get further and further assu­rance, that wee are Gods children, beloved of him: 3. To get assu­rance that we are in Gods love. this will make us thankefull, both for what we have and hope for. It lets out the life blood of Thankefullnesse to teach doubting, or falling from grace. What is the end I beseech you why the glory to come is revealed before the time? that we shall be sonnes and daughters; Kings and Queenes; heires and co-heires with Christ; and all that he hath is ours? Is not this know­ledge revealed before hand, that our praise and thankesgiving should before hand be sutable to this Revelation? being set with Christ in hea­venly places already. Whence comes those strong phrases, we are raised with Christ; Eph 2.6. sit with him in heavenly Places: Col. 1.13. are translated from death to life: Tronsformed into his image: 2 Pet. 1.4. Partakers of the divine nature, &c. If any thing that can come betwixt our beleeving and our fitting there could disappoint us thereof, or unsettle us, it may as well put Christ out of Heaven, for we sit with him. That Popish Doctrine of doubting kills Thankfullnesse to God. If we yeeld to the uncomfortable Po­pish Doctrine of doubting, we cannot be hearti­ly thankfull for blessings; for still there will rise in the soule surmises, I know not whether God favour me or not, it may bee I am onely fatted for the day of slaughter. God gives mee outward things to damne me, and make me the more inexcusable; what a cooler of praise is this, to be ever doubting and to have no assu­rance of Gods favour? But when upon good evidence (which cannot deceive) wee have [Page 54] somewhat wrought in us distinct from the grea­ter number of worldlings, Gods stampe set up­on us, having evidences of the state of grace, by conformity to Christ, and walking humbly by the Rule of the Word in all Gods waies. Then we may heartily be thankfull, yea and we shall breake forth in Thankesgiving: this being an estate of Peace, and joy unspeakeable and glorious, wherein we take every thing as an evidence of Gods love.

That assurance of being in the state of grace, is the nurse of Thankesgiving.Thus, the assurance of our being in the state of grace, makes us thankfull for every thing: so by the contrary, being not in some measure as­sured of Gods love in Christ, wee cannot bee Thankfull for everything. For it will alwaies come in our minde, I know not how I have these things, and what account I shall give for them. Therefore, even for the honour of God, and that we may praise him the more cheerefully, let us labour to have further and further evidences of the state of grace, to make us thankfull both for things present and to come, seeing faith takes to trust things to come, as if it had them in possessi­on: Whereby we are assured of this; that wee shall come to heaven, as sure as if we were there already. This makes us praise God before hand for all favours: as blessed Peter begins his Epi­stle. Blessed bee the God and Father of our Lord Iesus Christ; 1 Pet. 1.3. which according to his abundant mercy, hath begotten us againe unto a lively hope, by the Resurrection of Iesus Christ from the dead, to an inheritance incorruptible and undefiled, and that [Page 55] 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 THIRD SERMON.

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 [Page 58] 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 [Page 59] 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 [Page 61] 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 Religion, it being a more base thing to be al­waies begging of God; but it argueth a more noble, raised and elevated spirit to bee disposed to praise God. And it is an argument of lesse selfe-love and respect, being therefore more gainefull to us. Yea, it is a more noble and roy­all disposition, fit for Spirituall Kings and Priests thus to Sacrifice.

Againe, 4. Because wee have more cause to give thanks then to pray. indeed we have more cause to praise God then to pray, having many things to praise him for which wee never praied for; Who ever prayed for his election, care of Parents in our infancy, their affection to us, care to breed and traine us to yeares of discretion; besides those many favours daily heaped upon us, above all that we are able to think or speake. Therefore Praise being a more large Sacrifice then Prayer, [Page 62] wee ought to be abundant in it. For those that begin not Heaven upon earth, of which this praise is a maine function, they shall never come to Heaven, after they are taken from the earth; for there is no heavenly action, but it is begun upon earth: especially this maine one, of joyning with Angels, Seraphims, and Cherubims in landing God? Shall they praise him on our be­halfe, and shall not wee for our owne? We see the Quire of Angels when Christ was borne, sang, Luke 2.14. Glory bee to God on high, on earth Peace, and good will towards men. What was this for? Because Christ the Saviour of the world was borne, whereby they shew, that we have more benefit by it then they. Therefore if we would ever joyne with them in Heaven, let us joyne with them upon Earth, for this is one of the great priviledges mentioned by the Author to the Hebrewes, unto which we be come too, Com­munion with the spirits of just men made perfect, Heb. 12.22. and to the company of innumerable Angels: we can­not better shew that we are come to that blessed estate and Society spoken of then by praising God.

5. Praising brings joy.And lastly, If we be much in praising God, wee shall bee much in joy, which easeth miserie; for a man can never be miserable, that can be joy­full, and a man is alway joyfull when hee is thankfull. When one is joyfull and cheerefull, what misery can lie upon him? Therefore it is a wondrous helpe in misery to stirre up the heart to this spirituall Sacrifice of Thankesgi­ving, [Page 63] by all arguments, meanes and occasions. Our hearts are Temples, and we are Priests, we should alway therfore have this light & Incense burning in our hearts, as the fire did alway burne on the Altar in Moses time, that wee may have these spirituall Sacrifices to offer continually. Where this is not, the heart of that man or wo­man, is like the abhomination of desolation, Dan. 12.11. which (when the daily Sacrifice was taken away) was set up in the Temple. And certainely where there is not praising of God, the heart is an abhomination of desolation, having nothing in it, save monsters of base lusts and earthly affecti­ons.

But how shall wee know that God accepts these Sacrifices of Praise?

Quest. How did hee witnesse the acceptation of those Sacrifices under the old Law?

Answ. How to know when our Thankesgiving is accepted. by fire from Heaven; this was ordinary with them. So if we finde our hearts warme, cheared and in­couraged with joy, peace, and comfort in prai­sing God; this is as it were a witnesse by fire from Heaven that our Sacrifices are accepted. Let this now said be effectuall, to stirre you up to this excellent and usefull duty of Thankesgi­ving, without multiplying of more Arguments; save to put you in minde of this, Psal. 37.4. that as we are exhorted to delight our selves in the Lord, one way (among the rest) to doe it, is, to serve him with cheerefullnesse, it is an excellent thing to make us delight in God, who loves a cheere­full giver, and Thankesgiver. So will wee [Page 64] [...] [Page 65] [...] [Page 64] render the Calves of our lips. But to proceed.

After this their solemne Covenant and pro­mise of yeelding Praise to God, that if he would forgive all their sinnes and doe good to them; then he should have the best they could doe to him againe, (Praise) Here is A Promise of new Obedience, which hath two Branches,

1. A Renunciation of the ill courses they took before.

Ashur shall not save us, wee will not ride upon Horses, neither will wee say any more to the workes of our hands, ye are our gods.

2. Then there is a Positive duty implied, in these words;

For, in thee, the Fatherlesse findeth mercy.

Whereof, the one springs from the other; Ashur shall not save us, wee will not ride upon Horses, neither will we say any more to the workes of our hands, ye are our gods. Whence comes all these? for in thee, the Fatherlesse findeth mercy. Thou shalt be our Rock, our Trust, our Confidence for ever: what will follow upon this? Ashur shall not save us any longer, we will not ride upon Horses, &c. for we have pitched and placed our confidence better; on him, in whom, the Fa­therlesse findeth mercy.

The Confidence which this people had placed, partly in Ashur, their friends and associates; and partly in their owne strength at home; now (promising Repentance) they re­nounce all such confidence in Ashur, Horses, [Page 65] and Idols. Ashur shall not save us, &c.

First for this, Ashur shall not save us; that is, the Assyrians, whom they had on the one side, and the Aegyptians on the other: it being (as we see in the Prophecies of Isay and Ieremie) ordinary with Gods people, in any distresse to have recourse to the Assyrians, or Aegyptians; as if God had not beene sufficient to be their Rock and their shield. Wee see how often the Lord complaines of this manner of dealing. Isay 30.2. & 31.1. Woe unto them that goe downe into Aegypt for helpe, and stay on horses, and trust in chariots, because they are many, &c. The Prophets (and so this Prophet) are very full of such com­plaints. It being one of the cheefe arguments he presseth, their falsenesse in this, that in any feare or perill, they ran to the shelter of other Nations, especially these two, Aegypt, and Assyria, as you have it, Chap. 12.1. Ephraim feedeth on wind, and followeth after the East winde, hee daily increaseth lies and desolation, and they doe make a Covenant with the Assyrians; and oile is carried into Aegypt, that is, Balme, who had this priviledge above all other nations, to abound in pretious Balmes: which balme and oile they carried for a present into Aegypt, to win their favour against the Assyrians. Some­times they relied on the one, and sometimes on the other, the story and causes whereof were too tedious to relate, wherefore I come to the usefull points arising hence. Ashur shall not save us.

[Page 66]1. That man naturally is prone to put confidence in the creature.

2. That the creature is unsufficient and unable to yeeld us this prop to uphold our confidence.

3. That Gods people when they are endowed with light supernaturall, to discerne and bee convinced hereof, are of that minde to say [Ashur shall not save us.]

But to make way to these things, wee must first observe two things for a prepara­tive.

Doct. That reforma­tion must bee joyned with prayer and praise.First, That Reformation of life must bee joyned with Prayer and Praise. There was Prayer be­fore, and a promise of Praise; but (as here) there must be joyn'd reformation of their sin. That it must be so it appeares. First for Prayer: it is said, Psal. 66.18. If I regard iniquity in my heart, the Lord will not heare my Prayer: and for Praise; The very sacrifice of the wicked (who reformes not his waies) is abominable: Pro. 15.8. so that without Reformation, Prayer and Praise is to no pur­pose. Therefore it is brought here after a pro­mise of Praise. Lord as we meane to praise thee, so wee intend a through reformation of former sinnes whereof wee were guilty. We will re­nounce Ashur and confidence in Horses, Idols and the like. Therefore let us when we come to God with Prayer and Praise, thinke also of re­forming what is amisse. Out with Achan; if there bee any dead flie or Achan uncast out, Iosh. 7.19. Prayer and Praise is in vaine. Will you steale, lie, commit Adultery, sweare falsely, and come [Page 67] and stand before me (saith the Lord by the Pro­phet Ieremiah)? Ier 7.9. will you offer to Pray to me and Praise me living in these and these sins? No, God will abhorre both that Prayer and Praise, where there is no reformation. Psal. 50.16. What hast thou to doe to take my Name in thy mouth, since thou ha­test to be reformed, and hast cast my words behind thee? saith God. Where he pleades with the Hypocrite for this audacious boldnesse in seve­ring things conjoyned by God. Therefore as we would not have our Prayers turned backe from Heaven, which should bring a blessing upon all other things else. As wee would not have our sacrifices abhominable to God, labour to reforme what is amisse, amend all, or else ne­ver thinke our lip-labour will proove any thing but a lost labour, without this Reforma­tion.

A Second thing which I observe in generall, before I come to the particulars, is,

Doct. That true Repentance is of the particular sinne which wee are most addicted to, and most guilty of.

The particular sinne of this people (whom God so instructs here) was their confidence in Assyria, Horses and Idols. Now therefore Re­penting, they repent of the particular maine sinnes they were most guilty of, which being stricken downe, all the lesser will bee easie to conquer. As when Goliah himselfe was stricken downe, all the host of the Philistims run away. So when Goliah shall be slaine in us, 1 Sam 17.51. the reigning [Page 68] ruling domineering sinne, the rest will easily be conquered.

Vse. Triall of Re­pentance.Therefore let us make an Use of Examinati­on and triall of our Repentance. If it be sound, it drawes with it a reformation, as in generall, so especially of our particular sinnes, as those, 1 Sam. 12.8. confesse and say, Above all other things wee have sinned in this, in asking a King. We were naught and had offended God many waies before, but herein we have beene excee­ding sinnefull, in seeking another Governour, being weary of Gods gratious Governement over us. So a gratious heart will say, I have beene a wretch in all other things, but in this and that sin above al other. Thus it was with the woman of Samaria, Joh. 4.18. when she was put in minde by Christ of her particular grand sinne, that she had beene a light woman and had had many husbands, he whom she lived with now not be­ing her husband. This discoverie (when Christ touched the galled part) did so worke upon her conscience, that it occasioned a generall repen­tance of all her other sinnes whatsoever. And indeed sound repentance of one maine sin, will draw with it all the rest. And for the most part when God brings any man home to him, he so carries our repentance, that discovering unto us our sinnefullnesse, he especially shewes us our Dalilah, Isaack, Herodias, our particular sinne, which being cast out, we prevaile easily against the rest. As the charge was given by the King of Aram against Ahab, 2 Chron. 18.30 fight neither against [Page 69] great nor small, but onely against the King of Israel, kill him, and then there will bee an end of the battell. So let us not stand striking at this and that sinne which wee are not so much tempted to, if we will indeed proove our repentance to be sound, but at that maine sinne which by na­ture, calling or custome we are most prone unto. Repentance for this causes Repentance for all the rest, as here the Church saith, Ashur shall not save us, we will not ride upon horses, &c.

It is a grand imposture, which carries many to Hell, they will cherish themselves in some grosse maine sinne, which pleases corrupt na­ture, and is advantagious to them: and by way of compensation with God they will doe many other things well, but leave a dead flie to marre all. Whereas they should begin here especial­ly. This much in generall, which things premi­sed, I come to the forenamed particulars. First,

Doct. That naturally we are apt and prone to confidence in outward helps and present things.

This came to our nature from the first fall; what was our fall at first? A turning from the All-sufficient unchangeable God to the crea­ture. If I should describe sinne, it is nothing but a turning from God to one creature or other, when we find not contentment and sufficiencie in one creature, we run to another, as the bird flies from one tree and bough to another, so we seeke varietie of contentments from one thing to another, such is the pravitie of our nature since the fall. This is a fundamentall conclusion; [Page 70] man naturally will, and must have somewhat to relie on. The soule must have have a bottome, a foundation to rest on, either such as the world affoords, or a better. Weake things must have their supports: as wee see, the Vine being a weake thing, is commonly supported by the Elme or the like supplie. So it is with the soule since the fall: because it is weake, and cannot uphold nor satisfie it selfe with it selfe, therefore it lookes out of it selfe. Looke to God it can­not till it be in the state of grace, for being his enemie, it loves not to look to him or his waies, or have dealing with him; therefore it lookes unto the creature, that next hand unto it selfe. This being naturall since the fall, that what we had in God before when we stood, we now la­bour to have in the creature.

Reason. 1 Losse of former communion with God.Because (as was said) having lost Communi­on with God, somewhat we must have to stay the soule.

2. Abuse of our fancie.Secondly, because Satan joynes with our sense and fancie, by which wee are naturally prone to live, esteeming of things, not by faith and by deeper grounds, but by fancie. Now fancie having communion with sense, How our fan­cies come to be so abused, as to doate on the creature. what it discovers and presents for good and great; fan­cie makes it greater, and the divell above all having communion with that facultie of fan­cie, and so a spirit of error being mixed there­with, to make our fancie thinke the riches of the world to be the onely riches: The greatnesse and goodnesse of the creature, to bee the onely [Page 71] greatnesse and goodnesse, and the strength thereof, the onely strength: This spirit of er­ror joyning with our owne spirits, and with the deceit of our natures, makes us set a higher value on the creature, inlargeth and inrageth the fan­cie, making it spiritually drunk so as to conceive amisse of things.

Vse. Briefely for Use hereof, it being but a dire­cting point to others. Let us take notice of our corruption herein and be humbled for it, taking in good part those afflictions and crosses which God sends us to convince and let us see that there is no such thing in the creature as we ima­gined. Because naturally, wee are desperately given to thinke that there is somewhat more therein then there is. Now affliction helpes this sicknesse of fancie, imbittering unto us all confidence in the creature. Therefore it is a happie and a blessed thing to be crossed in that which we overvalue, as these Israelites heere did, the Assyrians and the Aegyptians: for be­ing enemies, they trusted in a broken reed, as we shall see further in the second point,

How these outward things cannot help us. Doct. That the crea­ture cannot helpe in our especiall need.

How prone so ever we are to rely upon them, they are in effect nothing, they cannot helpe us, and so are not to be relied upon. Ashur shall not save us. Indeed it will not, it cannot; these things cannot aid us at our most need. So that that which we most pitch upon, failes us when we should especially have helpe; some present vanishing supply they yeeld: but little to pur­pose. [Page 72] They have not that in them, which should support the soule at a straite or great pinch as we say.

Reason. The Reason is largely given by Salomon in the whole booke of Ecclesiastes, All is vanity and vexation of spirit. There is a vanity in all the creatures, being emptie and not able to sup­port the soule. They are vaine in their continu­ance, and emptie in regard of their strength, they are gone when wee have need of them. Riches (as the Wiseman saith) are gone, Pro. 23.5. and have wings to flie away in our most need. So Friends, are fugitive good things, being like to the brooks mentioned in Iob: Iob 6.15. which when in Summer there is need of, then they are dried up, and yet run a maine in Winter when there is no need of them. So earthly supports, when there is no need of them, then they are at hand, but when we have most need of them are gone. They are broken Cisternes, Ier. 2.13. as the Prophet calls them: Cisternes, that is, they have a limited capacity, a Cisterne is not a spring: so all their support (at the best) is but a bounded and a mixed suffici­ency, and that also which will quickly faile. Like water in a Cisterne, which if it be not fed with a continuall spring, failes or putrifies pre­sently. Likewise these outward things are not sufficient for the grievance, for being limited & bounded, the grievance will bee above the strength of the creature; which though some­time it be present and doe not faile, yet the trou­ble is such that it is above the strength of the [Page 73] creature to helpe. So that for these and the like respects, there is no sufficiency nor helpe to bee expected from the creature. Ashur shall not save us, hee is not a sufficient ground of trust. Why?

• 1. He is but a Creature.
• 2. He is an Enemie.
• 3. He is an Idolater.

So that, take him in all these three relations, he is not to be trusted.

1. He is a Creature, what is a Creature? no­thing as it were, saith the Prophet, all creatures before him are as nothing, and as a very little thing; and what it is, when he pleaseth he can dissolve it into nothing, turne it into dust. Mans breath is in his nostrills, all flesh is grasse, and all his glory as the flower of grasse. If a man trust the creature, he may outlive his trust, his prop may be taken from him and downe he falls. Ashur must not be trusted therfore as a Creature; nor as a Man, for that brings us within the Curse: Ier. 17.5. Thus saith the Lord, Cursed be the man that trusteth in man, and maketh flesh his arme, &c. So trusting in the creature not onely de­ceives us, but brings us within the Curse. In that respect, Ashur must not be trusted.

But Ashur likewise was an Enemy, and a secret enemie: for howsoever the ten Tribes unto whom Hosea prophecied were great Ido­laters, yet they were somewhat better then Ashur, who was without the pale of the Church, and a wholy corrupted Church: therefore they [Page 74] were enemies to the ten Tribes, and amongst other reasons, because they were not so bad as they, nor deeply enough died with Idolatry.

Many thinke they may complie with Pope­ry in some few things to gaine their love, and that there may be a joyning with them in this and that: but doe we thinke that they will ever trust us for all this? No, they will alway hate us till we be as bad as they, and then they will despise us, and secure themselves of us. There­fore there is no trusting of Papists, as Papists: not onely Creatures, but as false, and as ene­mies. For this is the nature of wicked men, they will never trust better then themselves, till they become as bad as they are, after which they despise them; say they, now we may trust such and such a one, he is as bad as we, becom'd one of us. Which is the reason why some of a naughty disposition take away the chastity and virginity of mens consciences, making them take this and that evill course: and then they thinke they have such safe, being as bad as themselves. Wherein they deale as Achitophels politique divelish counsell was, 2 Sam. 16.21. that Absolom should doe that which was naught, and then he should be sure that David and he should ne­ver agree after that: and that then by this disco­very, the wicked Jewes set on mischiefe might secure themselves of Absolom. So they, now that they joyne with us, God will forsake them, we shall have them our instruments for any thing. First, they would have the ten Tribes as bad as [Page 75] they, and then gave them the slip whensoever they trusted them.

Againe, neither were they to be trusted as Idolaters, to have league and society with them. There may be some commerce and traffique with them, but amity and trust none. Ashur and Aegypt were horrible Idolaters and therefore not to bee trusted in that respect. As we see the Prophet in this case reprooved good Ieho­shaphat when he had joyn'd with wicked Ahab, King of the ten Tribes: 2 Chron. 19.2 shouldest thou helpe the ungodly, and love them that hate the Lord? there­fore wrath is upon thee from before the Lord. So we see it is a dangerous thing to bee in league with Idolaters; even such as the ten Tribes were, who had some Religion amongst them: this good King was chidden for it.

What kinde of creature a Horse is, it is worth the seeing, what a description God gives of him, that we may see what reason the Spirit of God hath to instance in the Horse, saith God to Iob. Hast thou given the Horse strength? Job [...]9.19, 20, 21, &c. Hast thou clothed his neck with thunder? Canst thou make him afraid as a grashopper? The glory of his Nostrills is terrible: Hee paweth in the valley, and rejoyceth in his strength, hee goeth on to meete the armed men. He mocketh at feare, and is not affrigh­ted: neither turneth he backe from the sword. The quiver ratleth against him, the glittering speare and the shield. He swalloweth the ground with fierce­nesse and rage, neither beleeveth hee that it is the [Page 76] sound of the trumpet: He saith among the Trum­pets, Ha, Ha; and hee smelleth the battell a farre of, the thunder of the Captaines and the shouting. A notable and excellent description of this war­like creature: and yet for all this excellencie so described by the Spirit of God, in another place, Psal. 33.17. the Psalmist saith, A Horse is a vaine thing for safety, neither shall he deliver any by his great strength; Psal 20.7. Some trust in Chariots and some in Hor­ses: but wee will remember the name of the Lord our God. Pro. 21.31. So in another place, The Horse is pre­pared against the day of battell, but victory is of the Lord.

How oft have you in the Psalmes, that proud warlike creature disparaged, because naturally men are more bewitched with that, then with any other creature. If they have store of Horses, then they thinke they are strong. Therefore, God forbids the King to multiplie Horses to him­selfe: Deut. 17.16 nor cause the people to returne to Aegypt, to the end he should multiplie Horses, &c. Because God is the strength of his Church, when there is no multitude of Horses: You see it is a be­witching creature, and yet a vaine helpe, a place like this we have, Isa. 2.7. complaining there of the naughty people which were among the Jewes, at that time as bad as the Israelites. Saith he, Isa. 2 7. Their land also is full of silver and gold; nei­ther is there any end of their treasures, their land is also full of Horses, neither is there any end of their Chariots. What is there a fault in that? No. Luther saith, good workes are good, but the [Page 77] confidence in them is damnable. So gold and silver, Horses and Chariots are good creatures of God. But this was their sin, confidence in these things: there is no end of their treasures; if they had treasure enough, they should doe well enough. Their land also was full of Horses. Was this a fault? No, but their confidence in them: they thought they were a wise people to have such furniture and provision of munition for warre: but God was their King, and the chiefe governour of his people, and for them to heape up these things, to trust over much in them, it was a matter of complaint, Their land also is full of Idols.

Thus you see there is no confidence to be put neither in the one nor the other: That there is no confidence to be put, either in Home, or for­raigne forces. neither in the association of forraine friends, who will proove deceitfull; reeds of Aegypt, that not onely de­ceive, but the splinters thereof flie about, and may run up into the hand; such are Idolaters and false friends, deceitfull and hurtfull. Nor in Home, there is no trust, in Horses, munition or such like. What doth this implie, that to warre and have provision in that kinde is unlawfull, and unnecessary, because hee findes fault here with Horses and the like? No, take heed of that, Luk. 3.14. for Iohn Baptist if the souldiers profession had beene unlawfull, he would have bid them cast away their weapons, but he bids them, Doe violence to no man, neither accuse any falsely, &c. And God would never style himselfe, Isa. 42.13. The Lord of Hosts, and a man of warre, Psal. 18.34. and he that teacheth [Page 78] our hands to warre, and our fingers to fight, unlesse it were good in the season: therefore warre is lawfull, seeing in the way to Heaven wee live in the midst of enemies.

That warre is lawfull.Therefore it is but an Anabaptisticall fancie, to judge warre to be unlawfull: No, no, it is cleane another thing which the Holy Ghost aimes at: to beate backe carnall confidence. For it is an equall fault, to multiplie helpes, and to neglect them: either of both are fatall many times, to multiplie Horses trusting in them, or to spoile Horses and other helpes vainely, so to weaken a Kingdome. Therefore there is a middle way for all outward things, a fit care to serve Gods providence, and when we have done trust in God without tempting of him. For to neglect these helpes is to tempt him; and to trust in them (when we have them) is to commit Idolatry with them. Beware of both these extreames, for God will have his providence served in the use of lawfull meanes: when there is this great care in a Christian Common-wealth; there is a promise of good successe: because God is with us: otherwise what is all, if he be our enemie? So we see the second point made good, That these outward things of themselves cannot helpe. Therefore comes this in the third place,

Observ. That when God alters and changes and moldeth a new the heart of a man to Repentance, he altereth his confidence in the creature.

A Christian state will not trust in Ashur, nor [Page 79] in Horses, it is true both of state and persons. The Reason will follow after in the end of the verse: For in thee the Fatherlesse findeth mercy. Reason. Be­cause, when a man hath once repented, there is a closing betweene God and him, and hee seeth an All-sufficiency in God to satisfie all his desires. Therefore he will use all other things as helpes, and as farre as it may stand with his favour. For, he hath Moses eye put in him, Heb. 11 27. a new eye to see him that is invisible, to see God in his greatnesse, and other things in their right estimate as vaine things. What is Repentance, but a change of the minde, when a man comes to be wise and judicious, as indeed repentant men are the onely wise men. Then a man hath an esteeme of God to bee Elshady, All-suffici­ent, and all other things to be as they are uncer­taine; that is, they are so to day, as that they may be otherwise to morrow: for that is the nature of the creatures, they are in Potentia, in a possibility to bee other things then they are. God is alway, I am, alway the same, there is not so much as a shadow of changing in him. Wherefore when the soule hath attained unto this spirituall eye-sight and wisedome; if it be a sinnefull association with Aegypt or Ashur, with this Idolater or that, he will not meddle; and as for other helpes, he will not use them further then as subordinate meanes. When a man is converted, he hath not a double, not a devided heart; to trust partly to God, and partly to the creature: If God faile him he hath Ashur [Page 80] and horses enough, and association with all round about, but a Christian hee will use all helpes as they may stand with the favour of God, and are subordinate under him. Now for Triall.

Quest. How shall we know whether wee exceed in this confidence in the creature or not.

Sol. 1 We may know it by adventuring on ill cour­ses and causes, thinking to beare them out with Ashur, and with Horses: but all the mercinary souldiers in the world, and all the Horses at home and abroad, what can they doe when God is angry? Now, when there is such con­fidence in these things as for to outdare God, then there is too much trust in them; that trust will end in confusion, if it be not repented of; for that lifts up the heart in the creature, and as the Heathen man observes, God delights to make great little, and little great. It is his daily worke to cast downe mountaines, and exalt the valleys. Those that are great, and boast in their greatnesse, as if they would command Heaven and Earth, God delights to make their great­nesse little, and at length nothing, and to raise up the day of small things. Therefore the Apostle saith, 1 Cor. 12.9. if I rejoyce, it shall bee in my infirmities, in nothing else; for God delights to shew strength in weakenesse.

Sol. 2 By security and resting of the soule in meaner things; never seeking to divine and religious helpes, when we are supplied with those that are outward. For these people when they tru­sted [Page 81] to Assyria, and Aegypt, those false supports and sandie foundations, they were carelesse of God, and therefore must trust in somewhat else. Wherefore if we see a man secure and carelesse, certainely he trusts too much to uncertaine ri­ches, to Ashur, to Aegypt, to friends, or to outward helpes, his security bewraies that. If a man trust God in the use of the meanes, his care will be to keepe God his friend by Repen­tance and daily exercises of Religion, by ma­king conscience of his duty. But if he trust the meanes and not God, he will be carelesse and weake in good duties, dull and slow, and (out of the Atheisme of his heart) cry Tush, if God do not helpe me, I shall have helpe from friends abroad, and be supported with this and that at home, Horses and the like, all shall be well.

Let us therefore enter into our owne soules, Vse. 1 and examine our selves, how farre forth we are guilty of this sinne, and thinke we come so farre short of Repentance: for the ten Tribes here, the people of God when they repented, say, Ashur shall not save us, wee will not ride upon Horses; he speakes comparatively, as trusted in. Therefore let us take heed of that boasting vaine-glorious disposition arising from the sup­ply of the creature: Saith God, Let not the wise man glory in his wisdome, Ier. 9.23. neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glorieth, glory in this, that hee understandeth and knoweth this, that I am the Lord, which exercise loving kindnesse, judge­ment [Page 82] and righteousnesse in the earth, &c. Let a man glorie that he knowes God in Christ to bee his God in the Covenant of grace: that hee hath the God of all strength, the King of Kings and Lord of Lords to be his: who hath all other things at his command; who is independant, and All-sufficient. If a man will boast, let him goe out of himselfe to God, and plant himselfe there, and for other things take heed the heart be not lift up with them.

1. That boasting is Idolatry.Consider, what kinde of thing boasting is, it is Idolatry, for it sets the creature in the place and roome of God. And it is also spirituall Adulterie, 2. Adultery. Iam. 4.4. whereby we fixe our affections upon the creature which should be placed on God, as it is in Iames, Ye adulterers and adulteresses, know ye not t [...] the friendship of the world, is enmity with God? 3. Drunkennesse. Habak. 2.4, 5. [...] Habakuk calls it Drunkennesse, for it makes the soule drunk with sottishnesse and conceitednesse, so as a man (in this case) is never sober, 4. Boasting cau­seth blindnesse. untill God strip him of all. And then againe, it puts out the eye of the soule, it is a kinde of white that marres the sight: when a man lookes to Ashur, Horses, and to outward strength, where is God all this while? these are as so many clouds that they cannot see God, but altogether pore upon the creature: he sees so much greatnesse there, that God seemes no­thing. But when a man sees God in his Great­nesse and Almightinesse, Job 42.6. then the creature is no­thing: but untill this be, there is a mist and blindnesse in the eye of the soule.

And when we have seene our guiltinesse this way (as who of us in this case may not be con­founded and ashamed of relying too much on outward helpes?) then let us labour to take off our soules from these outward things, whether it be strength abroad or at home. Which that we may doe, we must labour for that Obedience which our Saviour Christ exhorts us unto in selfe-deniall, not to trust to our owne devises, Mat. 16.24. policie, or strength; wit, will, or conceipts that this or that may helpe us, nor any thing: make it generall. For when Conversion is wrought, and the heart is turned to God, it turnes from the creature, onely using it as subordinate to God. We see usually, men that exalt them­selves in confidence either of strength of wit, or whatsoever, they are successelesse in their issue: for God delights to confound them, and goe beyond their wit: as we have it, Isay 30. They thought to goe beyond God with their policie, they would have helpe out of Aegypt, this and that way. O saith the Prophet: but for all this, God is wise to see through all your devises: se­cretly hereby touching them to the quick, as sottish persons who thought by their shallow braines to goe beyond God; you thinke Reli­gious courses, and the obedience God prescri­beth to you to be idle needlesse courses, but not­withstanding God is wise, he will goe beyond you and catch you in your owne craft. Isa. 30.3. There­fore, the strength of Pharaoh shall be your shame, and the trust in the shadow of Aegypt your confusion. [Page 84] Thus God loves to scatter Babels Fabriques and Holds that are erected in confidence of humane strength against him; Gen. 11.8. he delights to catch the wise in their owne craft; to beat all downe, lay all high imaginations and things flat before him; that no flesh may glory in his sight. There is to this purpose a notable place in Isay. Behold all ye that kindle a fire, Isa. 55.11. that compasse your selves about with sparkes: (for they kindled a fire and had a light of their owne, and would not borrow light from God:) Walke in the light of your fire, and in the sparks that ye have kindled, but what is the conclusion of all? This shall ye have of mine hand, I dare assure you of this, saith the Prophet: You shall lie downe in sorrow: those that walke by the light and sparke of their owne fire; this they shall have at Gods hands; they shall lie downe in sorrow.

Danger of car­nall confidenceLet us therefore take heed of carnall confi­dence. You have a number who love to sleepe in a whole skinne, and will bee sure to take the safest courses (as they thinke) not consulting with God, but with flesh and blood. It might bee instanced in stories of former times how God hath crossed Emperours and great men in this kind, were it not too tedious. But for present instance, you have many who will be of no set­led Religion, O they cannot tell, there may be a change, therefore they will be sure to offend neither part: this is their policie, and if they be in place, they will reforme nothing; O I shall lay my selfe open to advantages, and stirre up [Page 85] enemies against me: and so they will not trust God, but have carnall devices, to turne off all duty whatsoever. It is an ordinary speech, but very true: Policie overthrowes Policie. It is true of carnall Policie, when a man goes by carnall rules to be governed by Gods enemy, and his owne; with his owne wit and understanding, which leades him to outward things: this kinde of Policie overthrowes all policie and outward government at length. Those that walke Re­ligiously and by Rule, they walke most confi­dently and securely as the issue will shew; Therefore, consider that (set God aside) all is but vanity, And that

First, In what respects the creature is so empty. in regard they doe not yeeld that which we expect they should yeeld: there is a falshood in the things, 1. They deceive our expectation. they promise this and that in shewes, but when we possesse them, they yeeld it not; as they have no strength in deed, so they deceive. Then also, There is a mutability in them; 2. They are mutable. for there is nothing in the world but changes, there is a vanity of corruption in them; all things at last come to an end, save God, 3. They are snares and battes un­to us. who is unchangeable. Then againe besides the in­trinsecall vanity in all outward things, and whatsoever carnall reason leades unto, They are snares and baites unto us, to draw us away from God, by reason of the vanity of our nature, vainer then the things themselves: therefore take heed of confidence in any thing, or else this will be the issue, wee shall bee worse then the things we trust, Vanity of vanities, Eccles. 1.1. all things are [Page 86] vanity, Psal. 62.9. and man himselfe is lighter then vanity saith the Psalmist, hee that trusts to vanity is worse then vanity, a man cannot stare non stante, stand on a thing that cannot stand it selfe; a man cannot stand on a thing that is mutable and changeable, if he doth, hee is vaine with the thing. Even as a picture drawne upon ice, as the ice dissolves, so the picture vanisheth away. So it is with all confidence in the creature whatsoe­ver, it is like a picture upon ice, which vanisheth with the things themselves. He that stands upon a slippery thing slips with the thing hee stands on. If there were no Word of God against it, yet this much may be sufficient out of the Prin­ciples of Reason to shew the folly of trusting to Ashur and Horses and the like.

Let this be the end of all then touching this carnall confidence, to beware that we doe not fasten our affections too much upon any earthly thing, at home, or abroad; within or without our selves: for, God will destroy the wisedome of the wise; 1 Cor. 1.19. let us take heed therefore of all false confidence whatsoever. Let us use all outward helpes, yet so as to relie upon God for his bles­sing in the use of all. And when they all faile; be of Iehoshaphats minde, 2 Chron. 20.12 Lord, wee know not what to doe, the creature failes us, our helpes faile us, but our eyes are upon thee. So when all outward Ashurs and Horses and helpes faile, despaire not; for the lesse helpe there is in the creature, the more there is in God. As Gideon with his Army, Iudg. 7.2. when hee thought to carrie it [Page 87] away with multitude: God told him there were too many of them to get the victory by, least Israel should vaunt themselves of their number: and so lessened the armie to three hundred. So it is not the meanes, but the blessing on the meanes which helpes us. If we be never so low, dispaire not; let us make God ours, who is All-sufficient and Almighty, and then if wee were brought a hundred times lower then wee are, God will helpe and raise us. Those who labour not to have God the Lord of Hosts to goe out with their Armies, if they had all the Ashurs & Horses in the world all were in vaine. It was therfore a good resolution of Moses, saith he to God, If thy presence go not with us, Exod. 33.15, carrie us not hence, he would not goe one step forward with­out God: so if we cannot make God our friend to goe out before us, in vaine it is to go one step forward. Let us therefore double our care in holy duties, renewing our Covenant with God before the decree come out against us: the more religious, the more secure we shall be. If we had all the creatures in the world to help us, what are they but vanity and nothing, if God bee our enemy. These things we know well enough for notion, but let us labour to bring them home for use in these dangerous times abroad. Let us begin where we should, that our worke may bee especially in heaven. Let us re­forme our lives, being moderately carefull, as Christians should without tempting Gods pro­vidence, using rightly all civill supports and [Page 88] helpes seasonably and to the best advantage: for (as was said) the carelesnesse herein for defence, may proove as dangerous and fatall to a state, as the too much con­fidence and trust in them.

THE FOVRTH SERMON.

WE shewed you heretofore at large, how the Spirit of God by the Prophet, doth here dictate a forme of tur­ning unto these Israelites, Take unto you wordes, and then teach them what they should returne backe againe: Thanks, So will [Page 90] wee render the Calves of our lips, wherein they shew two things. 1. That they have no great matters to render, Oxen or Sheepe, &c. 2. They shew what is most pleasing unto God, The Calves of our lips; that is, thankesgiving from a broken heart, which (as the Psalmist speakes) pleaseth God better then a bullocke that hath hornes and hoofes. But this is not enough, the Holy Ghost therefore doth prescribe them together with Prayer and Thankesgiving, Re­formation, Ashur shall not save us, we will not ride upon Horses, neither will we say any more to the workes of our hands, ye are our gods, for in thee the fatherlesse findeth mercy. So that here you have Reformation joyned with Prayer and Praise. Whence wee observed divers things, That without Reformation our Prayers are abho­minable: That in Repentance there must be Reformation of our speciall sinne, which here they doe, Take this one thing more in the third place, Observ. which shall be added to the former.

In Reformation, we must goe not onely to the out­ward delinquencies, but to the spring of them, which is some breach of the first Table.

The Roote of all sin whence.The roote of all sinne is the deficiency of obedience to some command of the first Table, when confidence is not pitched aright in God, or when it is misapplyed, and misfastened to the creature: when the soule sets up somewhat for a stay and prop unto it, which it should not doe, this is a spirituall and a subtle sinne, and must be repented of, as here, Ashur shall not [Page 91] save us, &c. It were good therefore for all those who seriously intend the worke of Repentance to take this course. If the grosse fault be of the second Table; take occasion of sorrow and mourning thence; but when you have begunne there, resolve and bring all to the breeding sinne of all, which is, the fastning of the soule falsly: when it is not well fastened and bottomed in the root. And therefore it was well done by Luther, who in a Catechisme of his brings in the First Commandement into all the Com­mandements of the first and second Table. Thou shalt have no other gods but me, Therefore thou shalt sanctifie the Sabbath; Honour thy Father and Mother, shalt not take my Name in vaine: shalt not Commit Adultery, shalt not steale, &c. Because he that hath no god but that God in his heart, will be sure to sanctifie the Sabbath; Honour his Father and Mother, not Commit Adultery, nor steale. And whence come all the breaches of the Second Table? Hence, that there is not the true feare and love of God in our hearts, and it is just with God for their spirituall sinnes, to give them up to carnall and grosse sinnes. Therefore, though the Israelites here, had many grosse sinnes to repent of, yet they goe to the spring head, the breeding sinne of all, false Confidence; this is to deale throughly, to goe to the core. Ashur shall not save us, wee will not ride upon Horses. From whence in the third place, they descend to the next branch of their sinne, Idolatry.

Neither will we say any more to the workes of our hands, ye are our gods.

All false confidence hath two objects, for it is alwaies either

• 1. Out of Religion, or
• 2. In Religion.

For the first, all ill confidence and trust if it be out of Religion, it is in the Creature, either

• 1. Out of us, or
• 2. In our selves.

Secondly, if it be in Religion, it is in a false god, as here, neither will wee say any more to the workes of our hands, ye are our gods. Observe hence in the first place, ‘ Observ. Man naturally is prone to Idolatry.’

That men are naturally prone to Idolatry.The story of the Bible and of all Ages shew­eth how prone men are to Idolatry and will-worship, and what miseries ensued thereupon. Amongst other instances, wee see how present­ly after that breach in the Kingdome of David and Salomon, by Ieroboams setting up of two Calves, how suddenly they fell to Idolatry, so that after that there was not one good King amongst them all, untill the nation was de­stroyed. And so in the story of their Antiqui­ties, see how prone they were to Idolatry in the wildernesse; Moses doth but goe up to the Mount, and they fall to Idolatrie; cause Aaron to make a Calfe, and dance round about it. The thing is so palpable, that it need not be stood upon, That mans nature is prone to Idolatry, which will not raise up it selfe to God, but fetch [Page 93] God to it selfe, and conceive of him according to its false imaginations.

Now Idolatry is two waies committed in the false hollow and deceitfull heart of man: either

• 1. By attributing to the creature that which is proper to God onely; investing it with Gods Proper­ties, or
• 2. By worshipping the true God in a false manner.

So that in the first place, What Idolatry is. Idolatry is to invest the creature with Gods properties. Goe to the highest creature, Christs Humane nature; wee have some bitter spirits (Lutherans they call them) Protestants; who attribute to the hu­mane nature of Christ, that which onely is pro­per to God, to be every where, and therefore to be in the Sacrament. You have some come neere them, both in their opinion and in their bitternesse. They will have a nescio quomodo, Christ is there though they know not how; but this is to make Christs humane nature a god; to make an Idoll of it. So prayers to Saints and Angels, this makes Idols of them, because it invests them with properties to know our hearts, which hee must know unto whom wee pray. And then, it gives unto them that which is proper to God, Worship, and Prayer. But, we must call upon none, but whom we must be­leeve in, and we must beleeve in none but God. Therefore, worshipping of Saints or Angels is Idolatry.

Secondly, Idolatry is to worship the true God in a false manner, to fixe his presence to that we should not fixe it to, to annexe it to sta­tues, Images, Crucifixes, the picture of the Vir­gin Mary and the like. Not to run into the com­mon place of Idolatry, but to come home unto our selves. Quest. Whether are the Papists Idolaters or not, like unto these Israelites, who say (being converted) neither will we say unto the workes of our hands, ye are our gods?

Answ. I answer, yes, as grosse as ever the Heathens were, and worse. The very Aegyptians, they worshipped none for gods, but those who were alive, as a Papist himselfe saith, (though hee were an honest Papist) The Aegyptians wor­shipped living creatures, but we are worse then they, for we worship stocks and stones, and a peece of bread in the Sacrament. And to this purpose, one of their Jesuites confesseth this, and yeeldeth the question for granted; That if there be not a Transubstantiation of the bread turned into the body and blood of Christ, wee are worse Idolaters then these, and these nations: because we worship a peece of bread, which is a dead thing. But we assume (according to the Scriptures, The Judgement of our Church, of Antiquity, and of the Truth it selfe) the bread is not Transubstantiated, at least it is a doubtfull matter; for if it be not the intention of the Priest it is not: see here, upon what hazard they put the soules of people.

Object. But they have many shifts for themselves, as [Page 95] among the rest this is one, that they doe not worship the image, but God or Christ before the Image.

Answ. To which the answer is, Popish shifts for worship­ping of Images answered. That the Fathers who wrote against the Heathens meet with this pretence, The Pagans had this excuse, we wor­ship not this statue of Iupiter, but Iupiter him­selfe. Thus they have no Allegation for them­selves, but the Heathen had the same, which the Ancient Fathers confuted. They are guilty of Idolatry in both the forenamed kindes: For first, They worship things that they should not, as appeares by their Invocation of Saints, vows to them, their Temples, Altars and the like full of their Images, giving them honour due unto God. And then They worship the true God in a false manner before their Images, there is no kinde of Idolatry but they are grossely guil­ty of it. Whereof let this be the Use.

Vse. 1 First of all, of Thankefullnesse, that God hath brought us into Goshen, into a Kingdome of light, that we are borne in a time and place of knowledge of the true God, wherein is the true worship of the true God. It is a matter that wee cannot be too thankfull to God for. Quest. How shall wee shew our selves thankfull? Answ. In keeping fast the true worship of God we have, and keeping out Idolatry; in reviving lawes in that kinde, if not making new. What if there were liberty given for men to goe about the countrie to poyson people, would wee endure such persons, and not lay hold upon them; so [Page 96] in that wee are freed from Jesuites who goe about to poyson the soules of Gods people, let us shew our thankefullnesse for this, and shun Idolatry of all sorts whatsoever.

Vse. 2 Secondly, see from hence, that there can bee no tolleration of that Religion, no more (as was said) then to suffer and tollerate poysoners, as they said of Colloquintida in their pottage: so, there is death in the pot of Romish Religion. 2 King. 4.40. Ther­fore it were good to compell them to come in and serve the Lord their God: as it is said, good Iosiah compelled those in his time to serve the Lord; 2 Chron. 34.33 so it were good such courses were taken to reforme and reclaime them. As Saint Au­gustine said of himselfe in his time, being a Do­natist; hee altered his judgement by force; in which case, it would be with them as with chil­dren, who when they are young, must be forced to schoole; but afterwards, they thanke them who forced them. So it is in Religion, though it cannot be forced, yet such might afterwards blesse God for them who brought them to the meanes, who insteed of their blindnesse trained them up in more knowledge, by forcing them to use the meanes; for which (when God should open their eyes) they might blesse God another day. But this point of grosse Idolatry (so (largely handled in bookes) is onely touched by the way, that wee may hate Idolatry the more: which could not be left out, the words leading to say somewhat of it, seeing how these Converts heere hate it, and out of that [Page 97] hatred make this profession: neither will we say any more to the workes of our hands, ye are our gods, &c.

But this is not all, wee must know that there be other Idols then the Idols which wee make with our hands: besides these Religious Idols, there be Secular Idols in the world, such as men set up to themselves in their own hearts. What­soever takes up the heart most, which they attri­bute more to then to God, that is their Idoll, their god. A mans love, a mans feare is his god. If a man feare greatnesse rather then God, that he had rather displease God then any great person, they are his Idols for the time. Pro. 29.25. The feare of man brings a snare, saith the Wiseman, and those who to get the favour of any in place, sa­crifice therefore their Credit, Profession, Reli­gion and soules; it is grosse Idolatry, dangerous to the partie, and dangerous to themselves. It was the ruine of Herod to have that applause gi­ven him, and taken by him, Act. 12.22. The voice of God and not of man. So for any to bee blowen up with flatterers that lift them up above their due mea­sure, it is an exceeding wrong to them, prejudi­ceth their comfort, and will proove ill in the conclusion, indeed treason against their soules.

So there is a baser sort of Idolaters, who sa­crifice their credit and state, whatsoever is good within them, their whole powers, to their base and filthy pleasures. Thus man is degenerate since his fall, that he makes that his god, which is meaner then himselfe. Man that was ordained [Page 98] for everlasting happinesse and Communion with God is now brought to place his happi­nesse and contentment in base pleasures. Wher­as it is with the soule of man for good or ill, as it applies it selfe to that which is greater or mea­ner then it selfe. If it apply it selfe to confidence and affiance in God, then it is better, for it is the happinesse of the soule to have Communion with the spring of goodnesse, as David speakes, It is good for me to draw neere to God, Psal. 73.28. &c. when we suffer the soule to cleave in affiance to earth­ly things, it growes in some measure to the na­ture of the things adhered to: when wee love the world and earthly things wee are earthly. Till the Spirit of God touch the soule (as the loadstone doth the heavie iron drawing it up as it were) it will cleave to the creature, to baser things then it selfe, and so makes the creature an Idoll, which is the common Idolatry of these times. Some make Favour, as the ambitious person: some their Pleasures, as baser persons of meaner condition: and some Riches, every man as their temper, and as their temptations are.

Now it is not enough to be found in Religion one way in the maine, but we must bee sound every way, without any touch of Idolatry. In a speciall manner, the Apostle calls the Cove­tous man an Idolater, Ephes. 5.5. because he makes his riches his Castle, thinking to carrie any thing with his wealth, but his riches oftentimes proove his ruine, for whatsoever a man loves more then [Page 99] God, God will make it his bane and ruine: at least be sure to take it away, if God meane to save the party: Therefore, heere they say; Ashur shall not save us, we will not ride on Horses, neither will we say any more to the worke of our hands, ye are our gods.

Here he shewes the Reason of their rejecting of all false confidence in Ashur, in Horses, in Idols: because they had planted their confi­dence in the true God. They said so when they had smarted by Ashur, and by Idolatry: then Ashur shall not save us, &c. They knew it by Rule before, but till God plagued them, as he did oft by Ashur and by Aegypt, when hee broke the reed that it did not onely not up hold them, but run into their hands, they made no such acknowledgement, hence observe,

Observ. Vsually it is thus with man, hee never Repents till sinne be imbittered to him.

He never alters his confidence, That sinnes [...]tternesse cau­seth Repen­tance. till his trusts be taken away; when God overthrowes the mold of his devises, or brings them upon his owne head, setting him to reape the fruit of his owne waies; imbittering sinnefull courses to him, then hee returnes. Instruction without correction doth for the most part little good. When Ashur had dealt falsely with them, and Idolatry would doe them no good, then they begin to alter their judgement. What makes men after too much confidence in their wit, when they have by their plots and devises gone [Page 100] beyond what they should doe, and wrapped and intangled themselves in a net of their owne weaving (as we say) alter their judgement? They are then become sick of their owne devices, this makes the change. For till then, the braine hath a kinde of net to wrap our devices in. So many have nets in their braines, wherewith they intangle themselves and others with their idle devices: which when they have done, and so woven the webb of their owne misery; then they begin to say, as the Heathen saith, when he was deceived. O foole am I, I was ne­ver a wise man. Then they begin to say, I was a foole to trust such and such. I have tried such and such policies and they have deceived me, I will now alter my course. And surely, men of great parts are seldome converted, till God con­found their plots, and laies flat all their false confidence. When Ashur disappoints them, then Ashur shall not save us, &c.

Vse. Therefore make this Use of it, not to bee discouraged when God doth confound any carnall plot or policie of ours, as to thinke that God hates either a Nation or a Person, when they have ill successe in plots and projects which are not good. Nay, it is a signe rather that God intends good; if they make a right use of it. God intends Conversion, to translate false confidence from the creature to himselfe, and to learne us to make God wise for us. It is a happie thing when in this world God will dis­appoint a mans courses and counsells, and bring [Page 101] him to shame, rather then he should goe on and thrive in an evill and carnall course, and so to end his daies. There is no evidence at all which can be given of a Reprobate, because there may be finall Repentance, Repentance at the last. But this is one, and as fearefull a signe as may be, to thrive and goe on in an evill course to the end. When God shall disappoint and bring a man to shame in that he prided in, and built up­on, It is a good signe; if thereupon we take ad­vantage to turne to God, and lay a better bot­tome and foundation, as we see here, Ashur shall not save us, wee will not ride upon Hor­ses, &c.

As if he should say, wee have that supply of strength and comfort from thee, that Ashur, Horses and Idols cannot give: Therefore wee will alter our confidence, to fixe and pitch it upon thee, and trust thee, because, In thee the Fatherlesse findeth mercy. We shall not need to say, in thee will we trust; for, if God be appre­hended thus, as one, in whom the Fatherlesse findeth mercy, affiance will follow. For, the ob­ject is the attractive and load-stone of the soule, so that if a fit object be presented unto it, Affi­ance, Confidence and Trust, will of it selfe fol­low. Therefore the Spirit of God forbeares multiplication of words, and sets downe this: For in thee the Fatherlesse findeth mercy: and doth not say, in thee will wee trust, for that is impli­ed; whosoever conceives that God is so grati­ous [Page 102] and mercifull to despicable miserable per­sons: such as are set downe, in this one particu­lar, Fatherlesse: they cannot but trust in God, therefore, the one is put for the other: For in thee the Fatherlesse findeth mercy. Whence, from the dependance of the words observe,

Observ. That it is not sufficient to disclaime affiance in the creature, but wee must pitch that affiance aright upon God.

We must not onely take it off where it should not be placed, but set it where it should be. Cease from evill, Isa. 1 16, 17. Isa. 2.22. and learne to doe well. Trust not in the creature. Cease from man (as the Prophet saith) whose breath is in his Nostrills; Psal. 37.5. Commit thy waies to God, trust in him. The Heathen by the light of nature knew this, It is much easi­er to see the vanity of the creature, then to know where to pitch our confidence. that for the Negative, there is no trusting in the creature, which is a vaine thing, they could speake wonderfull wittily and to purpose of these things, especially the Stoicks. They could see the vanity of the crea­ture: but for the Positive part, where to place their confidence, that they were ignorant in. And so, for the other part here; Neither will wee say any more to the workes of our hands yee are our gods. Idolaters can see the vanity of false gods well enough. In Italy you have thousands of the wittier and learneder sort who see the fol­ly and madnesse of their Religion. And among our selves, how many witty men can disclaime against Popery, who yet in their lives and con­versations are not the better for it: because they thinke it enough to see the error that misleades [Page 103] them, though they never pitch their confidence as they should doe. It is not enough therefore to rest in the Negative part. A Negative Christi­an is no Christian, not to be an Idolater, not to be a Papist, no there must be somewhat else, Mat. 3 10. we must bring forth good fruit, or else wee are for the fire, and are neere to cursing and burning. Heb. 6.8. This is spoken the rather, because many thinke themselves well, when they can disclaime a­gainst the errors of Popery, and that they are good Christians, because they can argue well. O, such make Religion nothing but a matter of opinion, of canvasing an argument, &c. But, it is another manner of matter: Religion what. A divine Power ex­ercised upon the soule, whereby it is transformed in­to the obedience of divine truth, and molded into it. So that there must be a Positive, as well as a Ne­gative Religion, a cleaving to God, as well as a forsaking of Idols.

Againe, in the severing of these Idols from God, we must know and observe hence,

Observ. That there is no Communion betweene God and Idols.

Neither will wee say any more to the workes of our hands, ye are our gods; for in thee the Father­lesse findeth mercy. There must be a renouncing of false worship, Religion, and confidence, be­fore we can trust in God. Mat 6.24. Ye cannot serve God and Mammon, saith Christ. We cannot serve Christ and Antichrist together, wee may as well bring North and South, East and West together, and mingle light and darkenesse, as mixe two oppo­site [Page 104] Religions. You see here, one of them is disclaimed, ere affiance be placed in the other. Therfore the halters betwixt two Religions are heere condemned. It was excellent well said by Ioshua. Iosh. 24.19. They had there some mixture of false worship, and thought therewith to serve also Iehovah: no (saith he) you cannot serve Ie­hovah. What is Ioshuahs meaning, when he saith they could not? not onely that they had no power of themselves; but you are a naughty false people, you thinke to jumble Gods wor­ship, and that of Heathens together: you cannot serve God thus. So a man may say to those who looke Rome-wards for worldly ends, and yet will be Protestants, you cannot serve God, you cannot bee sound Christians, halting thus be­twixt both. These are not compatible, they cannot stand together; you must disclaime the one, if you will cleave to the other, we see the ground heere: Neither will wee say any more to the workes of our hands, ye are our gods; for, in thee the Fatherlesse findeth mercy.

Againe, whereas upon disclaiming of false confidence in the creatures and Idols, they name this as a ground, For in thee the Fatherlesse findeth mercy; observe,

Observ. In what measure and degree wee apprehend God aright to bee the All-sufficient true God, in that measure wee cast away all false confidence whatsoever. The right ap­prehending of God, shakes off all false trust.

The more or lesse we conceive of God as we should doe, so the more or lesse wee disclaime [Page 105] confidence in the creature. Those who in their affections of joy, love, affiance and delight, are taken up too much with the creature (say what they will) professe to all the world by their practise, that they know not God. By the con­trary, those who know and apprehend him in his greatnesse and goodnesse, as hee should bee apprehended, in that proportion they with­draw their affections from the creature and all things else. It is with the soule in this case, as with a ballance, Simile. if the one skale bee drawne downe by a waight put in it, the other is lifted up. So where God weighs downe in the soule, all other things are light, and where other things prevaile, there God is set light. Ashur shall not save us; for hee can doe us no good: nor Horses, because they are vaine helps. How attained they to this light esteeme of Ashur and Horses? For in thee the Fatherlesse findeth mercy. That which is taken from the creature they find in God. Why the world hates Christians escaped from them. And this is the Reason why the world so maligne good and sound Christi­ans, they thinke, when God gets, that they loose a feather (as wee say) some of their strength: surely so it is; for when a Christian turnes to God and becomes sound, he comes to have a meane esteeme of that which formerly was great in his sight; his judgement is other­wise, as we see here, Ashur, Horses, Idols, and all they esteeme nothing of them. Horses and the like are good, usefull and necessary to serve Gods providence in the use of meanes, not to [Page 106] trust in or make coordinate with God. In the world especially great persons would be gods in the hearts of people; therefore, when they see any make conscience of their waies; they thinke they loose them; because now they will doe nothing but what may stand with the fa­vour of God. Thus farre from the Connexion, Now to the words themselves.

For in thee the Fatherlesse findeth mercy.

Wherein we have set forth unto us for our consideration of Gods rich goodnesse towards poore miserable sinners.

• 1. The Attribute of God, Mercy.
• 2. The fit Object thereof, The Fatherlesse.

Mercy is that sweet Attribute that makes us partake of all the rest. Mercy is Gods sweetest Attribute, which sweetneth all his other Attributes; for but for Mercy, whatsoever else is in God, were matter of terror to us. His Justice would affright us: His Holinesse likewise (considering our impuri­ty) would drive us from him: Luke 5.8. Depart from mee (saith Peter to our Saviour) for I am a sinnefull man; Isa. 6 5. and when the Prophet Isay saw God in his excellencie a little: Then he said, woe is me, for I am undone, because I am a man of uncleane lips, &c. His Power is terrible, it would con­found us, His Majesty astonish us. O, but Mer­cy mitigates all, he that is great in Majesty is abounding in mercy; he that hath beames of Majesty hath bowels of mercy. O, this draw­eth, especially miserable persons, In thee the Fatherlesse findeth mercy. And now, in the Co­venant of Grace, this mercy sets all a worke. [Page 107] For it is the mercy of God by which wee tri­umph now in the Covenant of Grace, in that mercy which stirr'd up his wisedome to finde out a way for mercy by satisfying his Iustice: So that the first mooving Attribute of God that set him a worke about that great worke of our salvation, by Jesus Christ, in the Co­venant of Grace, was mercy, his tender mercy, his bowels of mercy: Therefore of all others, that Attribute is here named; For in thee the Fa­therlesse findeth mercy.

Mercy in God supposeth misery in the crea­ture, either present or possible: for there is 1. A Preventing and 2. A rescuing mercy.

A Preventing mercy, whereby the creature is freed from possible misery, that it might fall into, as it is his mercy that we are not such sin­ners in that degree as others are; and every man that hath understanding is beholding to God for their Preventing, as well as for their Rescuing mercy. We thinke God is mercifull onely to those unto whom hee forgives great sins: O, he is mercifull to thee that standeth, thou mightest have fallen fowly else. Mercy supposeth misery either that wee are in or may fall into. So that mercy in God may admit of a threefold consideration.

• 1. It supposeth Sinne; so there is a Pardo­ning mercy for that. Or
• 2. Misery, that is, a Delivering mercy. Or
• 3. Defect or want in the Creature, which is, Supplying mercy.

Whersoever mercy is conversant, it is usually about one of these three, either Sinne, or Misery, or Defects and wants, that is, to Persons in mi­sery: for indeed the word is more generall then Fatherlesse; Deserted persons, that are forsaken of others, and have no strength of their owne, they are heere meant by the Fatherlesse. Who have no meanes, wisedome, power or ability of their owne, but are deserted and forsaken of others, whence the chiefe truth that offers it selfe to be considered of us is this,

Observ. That God is especially mercifull to those Persons who stand most in need of mercy.

Why God is so ready to shew mercy to the Fatherlesse?First, because these doe relish mercy most, and give him the glory of it, applying them­selves most to his mercy, being beaten out of the creature: and the more we have communi­on with God being driven out of the creature and other comforts, the more he discovers him­selfe to us: as the neerer we are to the fire, the hotter it is, so the neerer wee are to God, the more good and gratious hee every way shewes himselfe unto us. Now what makes us neere him, but extremity of misery, whereby we are beaten from all other holds whatsoever. Hos 5 15. It is acknowledged to be his worke, when hee doth it for these that are deserted of all others, then he hath the chiefe glory of it. This is one end why God suffers his children to fall into extrea­mity of great sorrowes and perplexities, to fall very low in depths of miseries (as the Scripture speakes) Psal. 131.1. that hee might discover a depth of his [Page 109] mercy, beyond the depth of their misery, to shew that there is a depth deeper then that depth, for their misery is sinne, O but the bowels of his compassions are infinite both in measure and time: His mercy endureth for ever. Psal 136.

Againe, God is jealous of their affiance and confidence, knowing that naturally, unlesse we fall into some straites and weaning extremities, we shall place our affiance upon the creature; therefore he deales thus with us. He knowes our sicknesse well enough, that we are desperat­ly addicted to present things, therefore to cure this sicknesse in us, he drawes us by extremities from the creature to himselfe, which when it failes we goe to him. Helpe Lord, why? Psal. 60.11. Psal. 12.1. for vaine is the helpe of man, it is time then to helpe. Helpe Lord, for the godly are perished from the earth. It is time to helpe Lord, for if thou doe not, none will, whereby they come to have their confidence upon the rocke, which is worth all. Other men they run from creature to creature, from helpe to helpe, as sicke bodies doe, to this and to that drug, and to this and that potion, they seeke to many things to beg comfort from; but a Christian hath a sure foundation that he may stay upon, In thee the fatherlesse findeth mercy.

To come now to speake of the words as they lie in the whole, they carry another instruction;

Observ. That God is very gratious and mercifull to fatherlesse and distressed persons.

As we have it, Psal. 10.18. That God will [Page 110] judge the fatherlesse and the oppressed, that the man of the earth may no more oppresse. So Psal. 146.9. It is said, The Lord preserveth the strangers, hee releeveth the fatherlesse and widdow, &c. And for the generall we have it, Psal. 145.14. The Lord releeveth all that fall, and raiseth up all that be bowed downe. God he opens his eare to heare their crie, to judge the fatherlesse and the oppressed, the like we have in Exodus. Exod. 23.9. Also thou shalt not op­presse a stranger, for ye know the heart of a stran­ger, seeing yee were strangers in the land of Egypt, and Exod. 22.23. saith he, Thou shalt not afflict any widdow or fatherlesse childe; if thou asslict them in any wise, and they cry at all unto me, I will surely heare their crie. These among many, are direct places to shew the truth of this, that God is mercifull, not only in generall, but to those persons set downe by a Synechdoche; a figure where one is set downe for all of the same kinde. God is mercifull to all persons, in any kind of misery or distresse whatsoever, 2 Cor. 7.6. Psul. 46.1. Isa. 41.17. Isa. 59.16. Jsa. 63.5. Isa. 48.9. as the Apostle speakes, God is he who comforted the abject person: the forlorne, the castaway persons of the world, and he is a very present helpe in trouble. So as when there are none to helpe, then he awaketh and rouseth up himselfe to lay hold for us, His owne arme brings salvation for his owne sake. So when there is misery and none to helpe, God will finde cause and ground from his owne bowells to shew mercy, to take pitty and compassion upon his poore Church and Children, which should teach us.

Vse. 1 First of all, To take notice of this most excellent Attribute of God, and to make use of it upon all occasions, at our most need, then to present to our soules God thus described and set out by his owne Spirit, to be Hee that comforteth the Abject, and sheweth mercy to the fatherlesse and oppressed: this we should make use of for the Church in generall, and for every one of our selves in particular. The Church hath beene a long time like a forlorne widdow as it were; God hath promised that he will have a care of the widdow and the fatherlesse, and so he will of his poore Church. We see in the parable, Luk 18.5. the widdow with her importunitie prevailed with an unrighteous Judge: the Church now being like a widdow, what is wanting but a spirit of supplication and Prayer, which spirit if the Church had to wrastle with God and lay hold upon him as Iaakob did, Hos. 12.4. Isa. 62.7. and not suffer God to rest till he had mercy on his poore Church: Certainely it would be better with it then it is, for God comforteth the wid­dow, if one, what will he doe for the whole Spouse which hath so long beene a despecable and forlorne widdow. And for the time to come, It ought to minister matter of comfort for the Church, certainely, God that is mer­cifull to the Fatherlesse, he will be mercifull to the poore Church. We see in the Revelation, though the woeman was persecuted by the Dragon, Rev. 12.14. yet there were given two wings of a great Eagle to her that she might flie unto the [Page 112] wildernesse, where she had a place provided of God. It alludes to the story of the Israelites when they came out of Egypt, God provided for them in the wildernesse, they had Manna from Heaven, and water out of the rocke, and till they came to Canaan, God provided every way for them in a marvellous manner. So God will be sure to provide for his in the wildernesse of this world, he will have a harbour still for the Church, and a hiding place from the stor­my tempests of her adversaries. Isa. 4.5, 6. Therefore let us not despaire, but stirre up a spirit of Prayer for the Church: that he who shewes mercy to the fatherlesse, and commands mercy to be shewed to the widdow; that he would shew that him­selfe, which he requires of us. And why may not we hope and trust for it? The Church in this world is as it were a fatherlesse person, a Pupill, an Orphan, a Sheepe in the midst of wolves, as Daniell in the lyons den, as a ship tossed in the waves, as a lillie among thornes, it is invi­roned with enemies, and of it selfe, (like the poore sheepe) is shiftlesse. What is the Church but a company of weake persons? not so witty for the world as worldly wise men are, nor so strong in the arme of flesh, nor so defenced? but a company of persons who have a hidden de­pendance upon God, we know not how, and hang as it were by a threed: as the Church in this land, and abroad in other places. The true Church is maintained we know not how: God keepes up Religion, the Church and all, because [Page 113] he is mercifull to the Fatherlesse, who have no shifting wits as the worldly Achitophels have. God is wise for them that are not wise for them­selves, and powerfull for them, that have little strength of their owne. Therefore, let us not be discouraged though we be weake creatures, a little flock, like a company of sheepe, yet not­withstanding we have a strong Sheapheard. Psal. 23.1. Isa. 5.1.7. The Church is like a vine, a poore despicable withered, crooked, weake plant, which windes about, and must be supported or else it sinkes to the ground, yet it is a fruitfull plant. So the the Church of God, a number of weake Christi­ans professing Religion, they want many helps, yet God supports them, and hath ordained this and that haven for them: as this Magistrate, and that Person, God hath one support or other for them. While they are fruitfull and true Vines, God will have a care of them, Isa. 54.11. though they bee never so weake and despised in the eye of the world.

Vse. 2 Againe, this should teach us, to make God our All-sufficiency in all estates whatsoever, and not to goe one haires breadth from a good consci­ence for feare of after claps. I may be cast into prison, I may loose my goods. What of all this? is not God All-sufficient? and is not he especi­ally seene in comforting of those who stand in most need of comfort, who want other helpes? Isa. 41.17. and will he be indebted to any man who stands out in a good quarrell for his cause? will he not give needfull supply, if not in this world, [Page 114] yet in a better of all comforts whatsoever? It is a good supplie, when the losse is in outward things, Isa. 60.17. and the supply in inward peace, grace and strength; it is a happy losse that is lost to the advantage. There was never any man yet from the beginning of the world, Isa. 64.5. who lost by clea­ving to Religion and good causes, God ever made it up one way or other. Therefore this is a ground of courage, to cast our selves upon do­ing good when God offers the occasion, relying upon God as Hester did; If I perish I perish, she meant, Est. 4.16. If I perish, I shall not perish; such have a better condition in the love and favour of God then they had before, or should have had, if they had not perished. It is the way not to perish, so to perish: it is as cleare and true as the Sun-shine: but we want faith to beleeve it.

Vse. 3 And then againe, let us make use of it in ano­ther kinde, to resist another temptation, what will become of my poore children, if I doe thus and thus, stand thus and thus, and goe on in my innocency? what will become of thy children? it was well spoken by Lactantius, Because God would have men stand out and die in a good cause willingly; therefore hee hath promi­sed in a speciall manner to bee a Father to the Fatherlesse, and a Husband to the Widow. Are we the chiefe Fathers of our children? No, we are but under God to bring those who are his children into the world, we are but instru­ments, God is the chiefe Father, best and last Father, Isa. 9.6. The Everlasting Father; who takes up­on [Page 115] him to be a Father to the Fatherlesse, whom hee chargeth all not to hart. Experience shewes, how hee blesseth the posterity of the righteous, who have stood in defence of the truth. Therefore, let us make no pretences either for basenesse, dejection of spirit, or co­vetousnesse to keepe us from well-doing, for God will reward all.

Quest. O say some, I could be content not to bee so worldly, but it is for my children.

Answ. What saith the Apostle, 1 Cor. 7.29. Let those who are mar­ried be as if they were not married, meaning in re­gard of this scraping of wealth together by un­lawfull meanes of covetousnesse, or in regard of readinesse to doe workes of mercy. What doth God appoint one Ordinance of marriage to take a man of all good duties? No, not­withstanding this we must doe fitting workes of mercy; God will be the Father of the Father­lesse. Many use oppression, and goe to Hell themselves, to make their children rich. Who commands us to make our children in shew a while happy here, to make our soules and bo­dies miserable for ever. There is a moderate care (as the Apostle speakes) so that hee who cares not for his owne is worse then an infidell; 1 Tim. 4.8. but we must not make this pretence to excuse injurious and extortive courses: But let God alone; he will doe all things well, trust him. Or, if any thing should befall us otherwise then well; what if it doe? God is the God of the Fatherlesse, whatsoever he takes away hee [Page 116] supplies it better another way. For whence have the creatures that infusion to helpe? Is it not from God? and when the creature is taken away, is not God where he was?

Vse. 4 And let us also learne hence; that we answer Gods dealing in shewing mercy to the Father­lesse and such as stand in need, as the Apostle exhorts, Coloss. 3.12. Put on therefore, as the Elect of God (holy and Beloved) bowells of mercies, &c. as if hee should say, as you would proove your selves to be Elect, members of Christ and chil­dren of God, so shew your likenesse in this par­ticular, The bowels of mercy and compassion. This hath ever beene, and yet is at all times a character of Gods children, and shall be to the end of the world. It is a sig [...] such a one hath found bowels of mercy, that is ready upon all occasions to powre forth those bowels of com­passion upon others: as hard-heartednesse this way shewes a disposition which yet hath not rightly tasted of mercy. As we say in another case, those that are appeased in their consci­ences, in the sense of the forgivenesse of sinnes, they are peaceable to others, because they feele peace. So here, those that feele mercy, will bee mercifull; those that have felt love, will be lo­ving to others. Pro 12.10. A good man is mercifull to his beast, but the mercies of the wicked are cruell. Those therefore that are hard-hearted and un­mercifull, hardening themselves against the complaints of the miserable: there is (for the present) no comfort for them, that the Spirit of [Page 117] God hath wrought any change in their hearts, for then it would stampe the image of God upon them, they would be mercifull to the fa­therlesse, widow, and distressed persons. What shall wee thinke then of a generation of men, who by griping usury and the like courses have made many widowes miserable? Let such professe what they will, whilest they are thus hard-hearted, they have not the bowels of Christ. God is so mercifull, that you see (as the Jewes call them) hee hath hedges of the commandements, that is, he hath some remote commands which are not of the maine, and all to hedge from cruelty: as, Thou shalt not kill the Dam upon th [...] west. Exod. 23.19. Thou shalt not seeth a kid in his mothers milke. What tends this too? nothing but to shew the mercy and bowels of God, and that hee would have us to abstaine from cruelty. He that would not have us Murther; would have us keepe aloofe of, and not be mer­cilesse to the very dumbe creatures, birds and beasts: therefore, let us labour to expresse the image of our heavenly Father in this.

Vse. 5 Againe, we should use this as a plea against dejectednesse at the houre of death, in regard of those we leave behind us; not to bee troubled what shall become of them, when wee are to yeeld up our soules to God: but know that hee hath undertaken to be, the Father of the Father­lesse and of the Widow. Therefore, for shame, for shame, learne as to live, so to die by faith: and as to die by faith in other things, so to die in this [Page 116] [...] [Page 117] [...] [Page 118] faith, that God as he will receive thy soule, so he will receive the care of thy posterity. Canst thou with affiance yeeld up thy soule unto God, and wilt thou not with the same confidence yeeld thy posterity. Thou art an Hypocrite if this distract and vexe thee, when yet thou pre­tendest to die in the faith of Christ. Canst thou yeeld thy soule, and yet art grieved for thy posterity? no, leave it to God: he is All-suffi­cient, Psal. 24.1. The earth is the Lords, and the fullnesse thereof. We need not feare to put our portion in his hands, he is rich enough, The earth and all is his. Therefore, when we are in any ex­treamitie whatsoever, relie on this mercy of so rich and powerfull a God, improove it, for it is our portion, especially in a distressed conditi­on. Were it not for Faith wrought by the blessed Spirit of God, he would loose the glo­ry of this Attribute of mercy. Now Faith is a wise power of the soule, that sees in God what is fit for it, singling out in God what is fit for the present occasion of distresse. Is a man in any extremity of misery, let him looke to mercy. Is a man oppressed, let him looke to mercy to be revenged of his enemies: is a man in any perplexity, let him looke to mercy, joyned with wisedome, which is able to deliver him. Re­ligion is nothing else but an application of the soule to God: and a fetching out of him some­what (as he hath discovered himselfe in the Co­venant) fit for all our exigents; as there is some­what in God, and in the Promises, for all estates [Page 119] of the soule. Faith therefore is wittie to looke to that in God which is fit for its turne. Satans pollicie in our extre­mity, how to retort it. Let us therefore take heed of Satans policie herein: who in our extreamity useth this as a weapon to shake our Faith. Tush (as it is in the Psalme) God hath forsaken and forgotten him. Hath he so? nay, because I am in extremity and defer­ted above others, rather God now regards me more then before, because, Heb. 12.6. hee scourgeth every sonne whom he receiveth. So retort Satans fierie darts backe againe. For indeed that is the time wherin God exalts and shewes himselfe most glorious and triumphant in mercy, where misery is greatest. Where sinne abounds, Rom. 5.20. there grace abounds much more, so where misery abounds, mercy superabounds much more. Therefore let us be as wise for our soules, as Satan can be malicious against them, what hee useth for a weapon to wound the soule, use the same as a weapon against him.

To end all, let Faith in Gods mercy answer this his description; and let it be a description ingraf­ted into us at such a time. Doth God care for the fatherlesse, & meane persons who are cast down & afflicted? why then, I will trust that God who doth so, being in this case my self. If he wil help in Extremitie, trust him in Extremitie: Habak. 3.17. If hee will helpe in distresse, trust him in distresse: if he will helpe when all forsake, trust him when we are forsaken of all. What if a streame bee taken away? yet none can take away God from thee: what if a beame be taken away? thou [Page 120] hast the Sun it selfe: what if a particular com­fort be taken away, so long as God, who comfor­teth the abject, and is mercifull to the distressed, Fatherlesse and Widowes, continues with thee, thou needs not feare. A man cannot want comfort and mercy, so long as the Father of mercies is in covenant with him. If he sinne, he hath Pardoning mercy for him; if weake, he hath Strengthening mercy; if in darknesse, he hath Quickning mercy; if we be dull, dead, and in danger, there is Rescuing mercy, and if subject to dangers wee may fall in, Psal. 32.10. there is for that, Pre­venting mercy. Therefore there is mercy ready to compasse Gods children about in all condi­tions, when they are invironed with dangers, yet God is neerer to guard their soules, then the danger is to hurt them.

Therefore let us take the counsell of the bles­sed Apostle, Phil. 4.6, 7. Be carefull for nothing, but in every thing by Prayer and supplication, with thankesgi-let your requests be knowne to God: and what then, will God grant that I pray for? perhaps hee will not. But yet, The Peace of God which passeth all understanding, shall guard your hearts and mindes through Christ Iesus. As if he should say, in nothing be overcarefull, let your care bee when ye have used the meanes, to depend upon God for support in the event and issue of all. If God denie you what you pray for, he will grant you that which is better: he will set up an ex­cellent inward peace there, whereby he will stablish the soule in assurance of his love, pardon [Page 121] of sinnes and reconciliation: whereby their soules shall be guarded, and their hearts and mindes preserved in Christ: so they become impregnable in all miseries whatsoever, when they have the Peace of God which passeth all un­derstanding to guard them within. Therefore, let us not betray and loose our comforts, for want of making use of them; or for feare some should call us Hypocrites: and on the other side, let us not flatter our selves in an evill course: but make the conscience good, which will beare us out in all miseries, dangers, and difficulties whatsoever. Nothing makes losses, crosses, banishment, imprisonment, and death so terrible and out of measure dreadfull unto us, but the inward guilt and sting in the inside, Gen 42.21. the tumults of conscience. Cleere this well once, make all whole within, let conscience be right and straight; let it have its just use and measure of truth and uprightnesse; and goe thy way in peace, I warrant thee, thou shalt hold up thy head, and winde thy selfe out of all dangers well enough: nothing shall daunt or appale thy courage: for saith Salomon, Pro. 28.1. The Righteous is bold as a Lyon; what can, what should he feare, who is heire of all things, whose all things are, Revel. 21.7. and who is reconciled to God in Christ, Heb. 1.14. having all the Angels and Creatures for his servants: for whose sake, Rom. 8.28. all things must needs work together for good.

THE FIFTH SERMON.

THE superabounding mer­cies and marvellous loving kindnesses of a gratious and loving God to wretched and miserable sinners (as we have heard) is the sub­stance and summe of this short sweet Chapter; wherein their ignorance is taught, their bashfullnesse is incouraged, their deadnesse is quickned, their untowardnesse is [Page 124] pardoned, their wounds are cured, all their ob­jections and petitions answered: so as a large and open passage is made unto them and all other miserable penitent sinners for accesse unto the throne of grace. If they want words, they are taught what to say; if discouraged for sinnes past, they are incouraged that sinne may be ta­ken away; yea all iniquity may be taken away; Take away all iniquity; if their unworthinesse hinder them, they are taught for this, That God is gratious: Receive us gratiously; if their by-past unthankfullnesse be any barre of hinderance unto them; they are taught to promise thank­fullnesse: So will wee render the Calves of our lips. And that their Repentance may appeare to be sound and unfained, they are brought in, making profession of their detestation of their bosome sins of false confidence and Idolatry: Ashur shall not save us, wee will not ride up­on Horses: neither will we say any more to the workes of our hands, ye are our gods. And not onely doe they reject their false confidence: to cease from evill, but they doe good, and pitch their affiance where it should be: For, in thee the Fatherlesse findeth mercy.

None must therefore be discouraged or run away from God, for what they have beene; for there may be a returning, God may have a time for them, who in his wise dispensation doth bring his children to distresse, that their delivery may be so much the more admired by themselves and others, to his glory and their [Page 125] good. He knowes us better then we our selves, how prone we are to leane upon the creature, therefore he is faine to take from us all our props and supports; whereupon we are forced to relie upon him. If we could doe this of our selves, it were an excellent worke and an un­doubted evidence of the child of God, that hath a weaned soule in the midst of outward supports, to injoy them, as if he possessed them not, not to be puft up with present greatnesse, not to swell with riches, nor be high minded: to consider of things to be as they are, weake things, (subordinate to God) which can help no further, then as he blesseth them. But to come to the wordes now read.

I will heale their backesliding and love them freely, &c.

After that the Church had shewed her Re­pentance and truth of returning to God: now in these words and the other verses unto the end of the chapter, (saving the last verse, which is a kind of acclamation issuing from all the rest of the foregoing verses, Who is wise and he shall understand these things, &c.) is set downe an answer unto that prayer, Repen­tance and reformation which the Church made, all the branches of which their former suit, the Lord doth punctually answer. For, they had formerly prayed, Take away all iniquity, and receive us gratiously, doe good unto us: unto which he answers here,

I will heale their backesliding, &c.

Which is thus much, I will pardon their in­iquities, I will accept gratiously of them, I will love them freely, and so of the rest, as will ap­peare afterwards, and in summe, God answers all those desires which formerly he had stirred up in his people. Whence ere we come to the particulars, observe in generall.

Observ. Where God doth give a spirit of prayer hee will answer.

It needs no proofe, the point is so cleere and experimentall, all the saints can say this much from their experience of Gods gratious dealing with them: and the Scriptures are full of such instances and promises, which we all know. To name a place or two for all the rest. Call upon me in the day of trouble, Psal. 50.15. I will deliver thee, and thou shalt glorifie me. So in another place, And it shall come to passe that before they call I will answer, Isa. 65.24. and whilst they speake I will heare. It hath beene made good to Persons, as Daniel, Elias, Salomon, Iaakob and others, and it hath beene, and is made good unto all ages of the Church from time to time, and shall be unto the end of the world. And therefore the Pro­phet sets downe this as a conclusion undeniable from the premises, Psal. 65.2. O thou that hearest prayer, unto thee shall all flesh come, whence he drawes this excellent consolation. Iniquities prevaile against mee; as for our transgressions, thou shalt purge them away.

Reason. The Reason is strong, because they are the motions of his owne Spirit which he stirs up in [Page 127] us. For, hee dictates this Prayer unto them: Take with you words, &c. and say unto the Lord, take away all iniquity, and receive us gratiously. So that, where God stirs up holy desires by his Spirit, hee will answer exactly, there shall not a sigh be lost. Likewise (saith the Apostle) the Spirit also helpes our infirmities: Rom. 8.26. for we know not what we should pray for as we ought, but the Spirit it selfe makes intercession for us, with groa­nings which cannot be uttered. Therefore there cannot a groane be lost, nor a darting of a sigh, whatsoever is spirituall must bee effectuall, though it cannot be vented in words. That God hath an eare in mans heart. For God hath an eare not onely neere a mans tongue to know what he saith, but also in a mans heart, to know what 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 [Page 128] 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 [Page 129] 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 [Page 128] [...] [Page 129] [...] [Page 130] 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.

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 [Page 131] 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 [Page 132] 2. Deformitie of the place affected, which comes by wounds and weakenesses. So in all sinne (when wee are sensible of it) there is first griefe, vexation, and torment of conscience: and then againe, deformitie; for it takes away the beauty and vigour of the soule, and dejects the countenance, it debaseth a man, and takes away his excellencie, Gen 49.4. as Iacob saith of Reuben, Vnstable as water, thou shalt not excell, because thou wentest up to thy fathers bed. Saith God to Cain, Gen. 4.6. why art thou wrath, and why is thy counte­nance fallen? and the Prophet David hee con­fesseth: Psal. 32.3, 4. when I kept silence, my bones waxed old through my roaring all the day long. So againe, There is no soundnesse in my flesh, Psal. 38.3. because of thine anger, neither is there any rest in my bones, because of my sinne. So that sinne is a wound and a dis­ease, whether wee consider the miseries it brings on soule and body or both. Therefore howsoever a sinfull person thinke himselfe a goodly person, and weare his sins as ornaments about him, Pride, Lust and the like; yet hee is a deformed loathsome person in the eyes and presence of God; and when conscience is a­wakened, sinne will bee loathsome, irksome, and odious unto himselfe, fill him full of griefe and shame, so that hee cannot endure the sight of his owne soule.

That all sinnes are diseases.Now all sinnes whatsoever are diseases: The first sinne of all sinnes, which wee call hereditarie Originall sinne, what is it but an hereditarie disease? a leprosie which we drew [Page 133] 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 breed [...] 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 [Page 134] 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? [Page 135] 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? [Page 136] it is an argument of extreame deadnesse of spi­rit, and irreverence, and of a desperate sinne sick soule, when there is no dread or awe of the Ma­jesty of God; let such looke about them: it is an aggravation of the danger of the soule, this kind of temper. We usually say, when the sto­macke is so weake that it can hold no nourish­ment without casting it up againe as fast as it receives it; certainely such a one is sick and in a dangerous state of body. So when a man heares and heares, and reads and reads, and di­gests nothing into nourishment, but all is left where he heard it; it is a signe that they have sicke soules, when their retentive power is so weake. And there is certainely some sicknesse, some dangerous obstruction in that soule, that cannot digest the wholesome Word of God to make use of it; some noysome lust then cer­tainely obstructs the soule which must be pur­ged out.

It is a pittifull thing to see the desperate con­dition of many now, who though they live un­der the tyrannie of sinne, yet flatter their owne disease, and account them their greatest ene­mies, who any way oppose their sicke humour. What doe they most cordially hate? The sound preaching of the Word; the very sight of such a one, whose calling hath beene to put us in minde of our sinnes, evill courses, and vanities of the world, is loathsome and offen­sive to carnall men, in whom corruption is growne up to such a tyrannie, that it swayes the [Page 137] 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 [Page 139] 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 [Page 140] 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,

Obſerv. 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 [Page 141] to damnation and guilt: when there is a sinne­full disposition raging, and bringing us from one degree of sinne to another, then there is Gods judgement and wrath revealed from Heaven a­gainst this. Now when God heales, he heales perfectly, but in some regards slowly, as wee shall see hereafter. In regard of Forgivenesse of sinnes, he healeth perfectly; but by little and little, in regard of the other of Sanctification, he stops up the issues of our corruption by little and little. For other things, and judgements in this world, he remooves the malice, and takes away the sting of them, which is the venome; as he saith afterwards, For mine Anger is tur­ned away, which being remooved and turned from things, then they are no more judgements. What cared Paul for imprisonment, Acts 16. when hee knew Gods wrath accompanied not the stocks? let wrath be taken from the suffering; that the soule be sound, then it is no matter what condi­tion a man be in, he carries Heaven and Para­dice with him. Therefore, so farre God re­mooves those diseases and sicknesses of condi­tion, as they carrie venome in them: so chan­ging the condition, that whatsoever we suffer, it hath the nature of an exercise, medicine, or cor­rection onely. But that which invenomes all, and makes the least crosse a curse, Psal 89.46. and sinkes deepe, is the anger of God joyned with things. The least crosse when it carrieth with it the an­ger and vengeance of God, and reports that to the soule; I have offended God, and it is just [Page 142] with him thus to inflict wrath upon me: this is terrible, and it puts a sting to the crosse. Now God here promiseth to remoove that, I will heale their backsliding; This principally in the first place is meant of healing in regard of Iu­stification; taking away that guilt from the soule, which inthralls it, and binds it over to condem­nation and judgement. God will set the soule at a spirituall liberty and so heale it. Thus you see the point cleere, That God is the great Physi­tian of the soule.

Reason 1 For, God who made the soule, knowes all the diseases, windings and turnings of it; he is an excellent Anatomist, Heb 4.13. all things are naked and open before his eyes, he knowes the inward part of the soule, the seate of all sinne. We know not our selves as he knowes us; there is a mistery of selfe-deceit in the heart which he knowes, who can search all the hidden corners of the heart; which is the Reason why he is so good a Physi­tian and so excellent, because he is a discerner and searcher of the heart, who can see all, and so can cure all, being above the sting of consci­ence, he hath a remedy above the malidy, he is greater then our conscience, therefore hee can cure our conscience.

Reason 2 And in the next place, as hee can heale our soules, so hee is willing to doe it: which his willingnesse we may know by the medicine he doth it by, his owne deare Sonne; hee hath provided a plaister of his Sonnes blood to heale us. And besides his owne inward willingnesse, [Page 143] being now a gratious Father to us in Christ Je­sus; 2 Cor 5. [...]0. he sends his Ambassadors to heale and cure us in his Name, to apply his medicines, and to beseech and intreate us to be reconciled, God by them intreats us to intreat him for par­don and mercy, and is so willing to be intrea­ted, that ere we shall sit out; hee teacheth us words (as we heard) Take unto you words, &c. as he is an able, so hee is a willing Physitian. Christ the great Physitian together with his Fa­ther expects not that we should first come to him, but he comes first, and sends to us. 1 Ioh. 4 9, 10. The Physitian came to the sick, though for the most part the sicke (if able) goe to the Physitian. But here is the contrary, hee came from Heaven, took our nature upon him, and therein died, by which his blood-shedding he satisfied the wrath of God, justly offended with us. Isa. 53.10. So he heales our soules that way, having undergone the an­ger and wrath of God, that his blood might quench and appease that anger, Isa. 53.11, 12. by a plaister thereof made and applied to our soules.

Doe we doubt of his willingnesse, Gods willing­nes to save us. Mat. 11.28. when hee comes to us and calls us, Come unto me all yee that labour and are heavie laden, and I will give you rest. It is his Office which he hath assumed to heale our soules. The many cures he hath done, sheweth the ability and willingnesse of the Phy­sitian, cures whereof we are uncapable of, by reason of our meane condition. A King as his place is greater, so sometimes his sinnes are grea­ter then others are: 2 King. 33.12, yet he cured Manasseth [Page 144] that sinnefull King, together with Mary Mag­dalen, Paul, Peter, and the rest, who were a com­pany healed by this Physitian. Therefore all this is for the glory of our Physitian, we may see what he can doe, by what he hath done: as amongst us, Physitians are sought after, accor­ding to their skill and cures done. Consider in the Sacrament how ready God is to cure and to heale us, how gratious he is in the Sacrament of Baptisme, wherein he ingageth us to be­leeve, Psal. 119.49. admitting us into the Covenant, and pre­venting us with mercy, before we knew what a Covenant or Seale was. And so to perswade us of his willingnesse to forgive our sinnes and heale our Rebellions, hee hath ordained the Sacrament not for his sake, but to strengthen our weake faith, and help us. The point is easie for matter of our understanding, but hard in regard of use and Application: especially when it should be made use of, in time of temptation, then let us lay it up as a comfortable point, this gratious Promise of God, I will heale their backsliding, I will love them freely, &c. Lay this up against the houre of temptation, make use of it then, alleadging unto God his owne Promise and nature: as David did. Lord, re­member the Promise wherein thou hast caused me to trust. Ezek. 16.6. Thou hast promised pardoning and healing of all our transgressions, &c. Remember thy free Promises made in Jesus Christ. God cannot denie himselfe nor his Word, but loves to have his bonds sued: remember this.

And when conscience is surprised with any sinne though it be never so great) looke not on the disease so much, as who is the phisitian, and what his plaister and medicine is? God is the Phisitian, and the blood of Christ is the Plaister. What if our sinnes be mountaines, Mic. 7.18, 19. there is an ocean and a sea of mercie to swell above and cover these mountaines of our sinnes. Our sinnes in this case are like fire, which falling in­to the sea, is by and by quenched. What if our sinns bee of never so long standing (as these their backeslidings heere, had continued hun­dreds of yeares, wherein they were a backe­sliding generation) yet, it is no matter of what standing or continuance the disease is, so long as God hath promised to bee the Phisitian, and the blood of Christ is the Plaister that heal­eth us. The Question is not, what, how many, Jsa. 1.18, 19. how grea [...] and of what continuance our sinnes are: but how wee stand affected towards them, hate them, and resolve against them. That sinne connot hurt us which wee fight against, mourne for, complaine of, resolve to leave, and truely hate. Let us never stand then in com­parisons with our sinnes, which beare no pro­portion to the infinite skill and power of our great Phisitian: and to the infinite worke of Christs all sufficient satisfaction. What canst thou object o man? It is Christ that iustifieth the ungodly, who art thou that condemneth? Rom. 8.33, 34. It is he that died, yea rather who is risen againe, who is al­so at the right hand of God, and also maketh interces­sion [Page 146] for us. Thou canst not satisfie for the least sinne: God hath laid upon him the iniquities of us all. Levi. 16.21. Isa. 53.5. The chastisement of our peace was upon him, and with his stripes wee are healed.

Let us therefore bee wise for afterwards, heare, reade, lay up, and meditate for the time to come, for times will come (if wee belong to God) that nothing will content or pacific the soule, but the infinite worth and merit of an infinit and free mercy apprehended in the face of Jesus Christ. When our sins are set in order before us, the sinnes of our youth, middle, and old age, our sinnes against conscience, against the Law and Gospell, against examples, vowes, Promises, Resolutions, and admonitions of the Spirit and servants of God. When there shall bee such a terrible acouser, and God shall perhaps let the wounds of conscience fly open and joyne against us; when wrath shall ap­peare, bee in some sort felt, and God presen­ted to the soule, Heb. 12.29. as a consuming fire, no comfort in heaven or earth appearing, hell beneath seeming readie to revenge against us the quar­rell of Gods Covenant. O then for faith to looke through all these clouds, to see mercy in wrath, Heb. 12.6. love in correction, life in death; the sweetnesse of the promises, the vertue and merit of Christs sufferings, death, resurrection, and intercession at the right hand; The sting of death removed, 1 Cor. 15.55. sinne pardoned and done away, and glory at hand; In somme this pro­mise made good, which leads unto all this [Page 147] happinesse (as wee shall by and by heare) I will heale their backesliding, I will love them free­ly, for mine anger is turned away. O this is a marvelous matter then to be perswaded of. Ther­fore let us make a right use of these words in due season. For they are, Pro. 25.11. like appels of gold with pictures of silver, like balme to a greene wound, like delivery in a shipwracke: but indeed all comparisons come farre short of this illustra­tion, as the terrour of incensed wrath in the fearefull apprehension of eternall unspeakeable miserie is beyond any other feare, apprehension, or joy.

But least this grace be abused by others (for wee must not with-hold the childrens bread, for feare others partake with them unto whom it belongs not) let them know this much, that those who turne this grace into wantonnesse, and will be evill, because God is thus gracious; that there is no word of comfort in the whole Scripture for them, who stand resolved to goe on in their sinnes, presuming of mercy. See what God saith in this case. Deu. 29.18, 19, 20. Least there should bee among you a roote that beareth gall and worme­wood: and it come to passe when hee heareth the words of this curse that hee blesse himselfe in his heart: saying I shall have peace, though I walke in the imagination of mine heart, to adde drunken­nesse to thirst; The Lord will not spare him, but then the anger of the Lord and his iealousie, shall smoake against that man, and all the curses that are writ­ten in this booke shall lie upon him, and the Lord [Page 148] shall blot out his name from under Heaven. Psal. 68.21. God will wound the hairie scalpe of such an one, who goes on in his wickednesse, and meanes to bee so. And in the New Testament, those who thus make a progresse in sin, what do they? They are said to treasure up unto themselves wrath, Rom. 2.5. against the day of wrath: and revelation of the righteous judgement of God. Therefore Gods word speakes no comfort to those, who pur­pose to live in any sinne. All the comfort can bee spoken to such is, That yet they are not in hell, that yet they have time to returne to this great Phisitian of the soule. But take such an one in his present condition, hee can have no comfort in this estate, wherein there is but a step betweene him and hell; So as when the rotten thred of this uncertaine life shall faile, or is cut asunder, downe they fall. Wee have no comfort heere for them, till they returne; This pretious balme belongs to the wounded conscience. Briefly for use then.

Vse. Seeing that our God is a healing God, as wee can admire the wisdome, skill, and excellencie of our Phisitian, so let us much more make use of him, 2 Chro. 16.12. upon all occasions; Trust and cleave to him, not like good Asa (but not good in this) who forgot himselfe, and sent first to the Phi­sitians. But let vs especially rely upon God and looke to him, Isa. 4.5. who can create help, and must blesse all meanes whatsoever. Hee is a healing God, who will heale all rebellions, and the most grievous sicknesses; he is a Physition [Page 149] that is good for all turnes. There are some di­seases which are called the scorne of Physitions, as the Goute, the Ague, and the like, wherein in some cases, they are put to a stand and know not what to doe; but God is never at a losse, his skill cannot be set downe, he is good at all diseases; to pardon all manner of sins. There­fore, let us goe to him for cure, seeing there is neither sinne, nor griefe, nor terror of con­science arising thereupon which can be so great, but God can cure both the sinne and the terror, (if we take a right course) and speake peace to the soule. God is a healing God, arising when he comes, with healing in his wings. As he saith, Mal 4.2. I will heale their rebellion, &c. And as he is a healing Physition, so he puts his patients to no charge, for as he saith, I will heale their backe­sliding, so he saith, I will love them freely.

Therefore let us the more build upon this truth, That free mercy is the scope of God in the new Covenant. which is indeed the summe of all God­linesse; For what is the Gospell, but the tri­umph of mercy? doe but consider the scope of God in the new covenant, whereof the Sa­crament is a seale: which is onely to shew forth the exaltation of the Grace and Mercie of God in Jesus Christ, above all unworthi­nesse whatsoever. For all there, is for the glory of his Mercy. For in the Covenant of grace, mercy doth triumph against judgment and justice, Rom. 5.21. which mercy of God in Christ is said by the Apostle, to raigne unto life ever­lasting, by Iesus Christ our Lord. It reignes, and [Page 150] hath a regiment above, and over all. For mer­cy in God stirred up his Wisedome to devise a way by shedding of the blood of Christ Jesus God-man, to satisfie divine Justice, and re­joyce against it. But whence comes this that justice should be so satisfied; because a way is found out how none of Gods Attributes are loosers by mercy. That the grea­test sin which is pardonable is to denie God the glory of his mer­cy. Wherefore in any temptati­on when we are prone to doubt of Gods love; say, what shall we wrong God more by calling in question his mercy, and the excellency of his loving kindnesse which is more then any other sinne we have committed? This is a sin super­added against his Mercy, Power, Goodnesse, Gratiousnesse and Love in healing of sinne: which takes away the glory of God in that At­tribute, wherein he labours to triumph, reigne, and glorifie himselfe most, Psal. 145.9. and which is over all his workes. Therefore he that offends herein, in denying God the glory of his great, tender unspeakeable mercy, whereby he would glo­rifie himselfe most in the Covenant of grace, he offends God most.

That we honour God most of all by giving him the glory of his mercy.Therefore, let us at such times as God awa­kens conscience, be so farre from thinking that God is unwilling to cure and helpe us, as to thinke that hereby we shall Honour God more by beleeving, then we dishonoured him by our sinne. For the faith of an humble contrite sinner it glorifies God more then our better obedi­ence in other things doth: because it gives him the glory of that wherein he delights; and will [Page 151] be most glorified: the glory of his mercy and truth, of his rich abundant mercy that hath no bounds. There is no comparison betweene the mercy of God in the Covenant of grace, and that to Adam in the state of nature: for in the first he did good to a good man, first hee made him good, and then did him good: but when man did degenerate, and was fallen into such a cursed estate as we are, for God then to be good to a sinner, and freely to doe good, heere is goodnesse indeed, triumphant goodnesse. Cain was a cursed person, who said, Gen. 4.13. my punishment is greater then can bee borne, wee know who spake it; no, God is a Physitian for all diseases, if they be Crimson sinnes, he can make them white as wooll. Isa. 1.18.

Who would not be carefull therefore to search his wounds, his sinnes to the bottome? An incourage­ment to search our sins deeply. let the search be as deepe as we can, considering that there is more mercy in God, then there can be sinne in us. Who would favour his soule, especially considering, if he neglect searching of it, sinnes will grow deadly and incurable upon that neglect. Let this therefore incourage us not to spare our selves, in opening the wounds of our soules to God; that hee may spare all. Thus we saw formerly, The Church here is brought in dealing plainely with God and confessing all (for she had an excellent Tea­cher) and God answers all; beginning with this, I will heale their backsliding. They were Idolaters, and guilty of the sinnes of the second [Page 152] Table in a high measure (no pettie sinnes) yet God saith, I will heale their backsliding, &c. Which being healed, then an open high-way is made for all other mercies whatsoever, which is the next point we Observe hence;

Observ. That the cheefe mercy of all, which leades unto all the rest, is the pardon and forgivenesse of sinnes.

Healing of the guilt of sinne we see is set in the front of these Petitions formerly shewed: which as it is the first thing in the Churches desires, Take away all iniquity, &c. So it is the first thing yeelded to in Gods Promise; I will heale their backsliding, &c. Pardon of sin, and cure of sinne, whereby the conscience cea­seth to be bound over to condemnation is the first and chiefest blessing of God, and is that for which the Church falls out in a triumph. Who is a God like unto thee, Micah. 7.18, 19, 20. that pardoneth ini­quity, and passeth by the transgression of the remnant of his heritage, because hee delighteth in mercy? &c. And this is that excellent and sweet conclusion of the new Covenant also, where­upon all the rest of those former foregoing mercies there are grounded: Ier. 31.34. for, I will forgive their iniquity, and I will remember their sinne no more. Yea this is the effect of that grand Pro­mise made to his Church after the returne of their captivity. Jer. 50.20. In those daies, and at that time saith the Lord, the iniquity of Israel shall bee sought for: and there shall be none, and the sins of Iudah, and they shall not bee found; for, I will [Page 153] pardon them whom I reserve. The point is plaine, and cleere enough, it needs no following. The Reason is,

Reason. Because it takes away the interposing cloud: God is gratious in himselfe, pardon of sinne re­mooves the cloud betwixt Gods gratious face and the soule. Naturally God is a spring of mercy, but our sinnes stop the spring, but when sinne is pardoned, the stop is taken away, and the spring runs amaine. God is not merci­full, as a flint yeelds fire by force, but as a spring whence water naturally issues.

Quest. Seeing forgivenesse of sinnes unstops this spring, why doe we not feele this mercy?

Answ. Surely, Why we want the sense of the forgivenesse of sinnes. because some sin or other is upon the file uncancelled, perhaps unconfessed, or be­cause we are stuft with Pride that wee beleeve not, or are so troubled, or trouble our selves, that we apprehend not, or beleeve not the par­don of sinnes confessed and hated. But sure it is, Forgivenesse of sinnes, unstops the spring of mercy, and unvailes Gods gratious face in Iesus Christ unto us. Sinne being not pardoned, this stops, as the Prophet speakes, our iniquity is that which keepes good things from us. Ther­fore the cheefe mercy is that which remooves, that which unstops the current of all mercy: I will heale their backsliding, &c. Looke as a con­demned Prisoner in the Tower, let him have all contentment, as long as he is in the displea­sure of the Prince, stands condemned, and the sentence unreversed, what true contentment can [Page 154] he have? none at all. So it is with a sinner, that hath not his pardon and quietus est from heaven: yeeld him all contentment which the world can affoord; all the satisfaction that can issue from the creature; yet, what is this to him, as long as he hath not mercy, and that his consci­ence is not pacified, because it is not cleansed and washed with the blood of Christ?

Ionah 1.4.Sinne is like Ionas, whilst he was in the ship there was nothing but tempest: Iosh. 7.11, 12. like Achan in the Armie, whilst he was not found out Gods judgement followed the campe. Sinne is that which troubleth all, therefore it must be taken away first, and therewith all evill is taken away: therefore, the first mercy is a forgiving, pardoning and quieting mercy. When the blood of Jesus Christ by the hand of faith is sprinkled upon the soule, God creating a hand of faith to sprinkle and shed it upon the soule; Christ loved mee, and gave himselfe for mee, then the soule saith, though my sinnes be great, yet the satisfaction of Christ is greater: God hath loved me, and gave his owne Sonne for me, and I apply this to my selfe, as it is offered to me, and take the offer, this pacifieth the soule, as it is written, The Blood of Christ who through the eternall Spirit offered him­selfe without spot to God; Heb. 9.14. is that which pur­geth our conscience from dead workes to serve the living God. To a Repentant sinner, this Blood of sprinkling speakes better things then the blood of Abell: Heb. 12.24 not as his blood cried for vengeance: [Page 155] but mercy, mercy. When the soule is thus paci­fied, there is the foundation of all other mercy whatsoever. The Order is this, when God is reconciled all is reconciled, when God is at peace with us in the Forgivenesse of sins, then all is peaceable at home and abroad, conscience is in peace within, and all the creatures at peace without, all which with all that befalls us, have a command to doe us no hurt: as David gave charge to the people of Absolom. When God is reconciled, and at peace, all things are at peace with us; for is not he Lord of Hosts, who hath the command of all the creatures? there­fore this grace of forgivenesse is the chiefe grace.

To shew it in one instance more; David was a King and a Prophet, a comely and a valorous person, but what esteemd he most? did he say, blessed is the man, who is a King or a Prophet, or a valiant Warriour, or hath Dominion, Obe­dience, or great possessions as I have? O no, Blessed is the man whose sinnes are forgiven, Psal. 32.1. and whose iniquities are covered. You see wherein this holy man David sets and pitcheth happi­nesse? in the forgivenesse of sinnes: Blessed is such a man. Though he were a great King, he knew well enough, that if his sinnes were not pardoned and covered, he had beene a wretched man.

Therefore, this should teach us to desire of Vse. 1 God continually the pardon of our sinnes, and wee should make it the cheefe desire of our [Page 156] soules, that God would shine upon them in Je­sus Christ, pardon and accept us in his beloved, they goe together.

Vse. 2 And blesse him for this above all other bles­sings, Psal. 103. as it is Psal. 103.1, 3. Blesse the Lord O my soule, and all that is within me blesse his holy Name, &c. Why? Who forgiveth all thy iniquities, and healeth all thy diseases. We should blesse God most of all for this, that he hath devised a way by Christ to receive satisfaction for sinne, to pardon it, and say unto our soules, I am thy sal­vation: this is the greatest favour of all.

Quest. But you aske, How shall I know, that God hath healed my soule in regard of the forgive­nesse of sinnes?

Answ. How to know that God hath pardoned our sinnes.The answer is, if together with pardon of sinne, he heale sinne: for God when he takes away the venome of a wound that indangers death, the deadly disease, he takes away also the swelling of the wound and glowing of it. 1. If with pardo­ning there be subduing. When hee ceaseth to make it deadly, he heales the soule withall, and subdues our iniquities, as his Promise is. So there is together with pardoning mercy, curing mercy in regard of Sanctification. Where God is a Father to make us Sonnes, he is a Father to beget us anew: so where Christ comes by Blood to wash away our sinnes, hee comes by Water also and the Holy Ghost: where he is a Comforter in the forgivenesse of sinnes, he is a Sanctifier: And the soule of a distressed sinner lookes to the one as well as the other. Aske the soule of any man who is truly hum­bled, [Page 157] what doe you chiefly desire? O, that God would pardon my sinnes: But is that all? No; That he would also heale my sinnes, and sub­due my Rebellions; that I may not any lon­ger be under the government and tyrannie of my lusts; but under Gods gratious governe­ment, who will guide me better then before. Hos. 2.7. This we see to be the Order in the Lords Prayer; after we are taught to say, Mat. 6.12, 13. Forgive us our trespas­ses, it followes, And leade us not into temptati­on, but deliver us from evill, which is for the time to come: So David, Psal. 19.12, 13. Cleanse me from my secret sinnes, and keepe me that presumptuous sins have not dominion over me, &c. So that this is the desire of an afflicted conscience truly hum­bled; curing as well as covering of sinne. This is a sure evidence that our sins are pardoned.

Then againe when there is peace, 2. By Peace. Rom. 5.1. when the soule feeles this, it is a signe that God hath heal'd the soule: For (saith the Apostle) being justified by faith, we have peace with God through our Lord Iesus Christ, the Blood of Christ hath a pacifying power in forgivenesse of sinnes. When Ionas was cast out there was a calme: So when sinne is cast out and pardoned, there is a calme in the soule; which comes from the for­givenesse of sinnes.

Againe, Healing is knowne by this, 3. When we are willing to be searched. if wee have hearts willing to be searched, for then our will is cured, which in the state of grace is more then our Obedience: when we would be better then we are, then certainely our will is not in [Page 158] league with corruptions. Now where the will is so much sanctified, I resolve to be better, I would be better, and I use all meanes, being glad when any joynes with me against my cor­ruptions, I am glad of all such advantages, here is a good signe. As now, when a man goes to Church, and desires, O that my corruptions might be met withall, O that I might bee laid open to my selfe, and know my selfe better then I have formerly done: this is the desire of an ingenuous soule. Where there is no guile of soule, a man is glad to have himselfe and his corruptions discovered, whereas another frets and kicks, and rageth against the Word of God, which is a signe that there is some league betwixt him and his sinne. You have some, that above all things in the world, they would not have such and such downe-right Ministers: O take heed this is a signe of a hollow heart, and that 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 [Page 159] 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, Anſw. 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 [Page 160] 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 [Page 161] 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 [...]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 [Page 162] 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 be consum­mated [Page 163] 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 [Page 164] 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 [...]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 [Page 165] 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 [Page 166] 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 [Page 167] 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 SIXTH SERMON.

IT was a good speech of S. Austin, those that are to petition great persons, they will obtaine some who are skilfull to frame their Petitions, least by their unskillfullnesse they provoke Anger insteed of carrying away the [Page 170] benefit desired. So it is here with Gods people being to deale with the great God, and not be­ing able to frame their owne petitions, God (as we heard before) doth it for them: and answers them gratiously with the same mercies which he had suggested them to aske; his answer be­ing exact to their petitions, I will heale their backsliding, I will love them freely, &c. where­in God exceeds all Physitians in the world whatsoever, for they have nature to helpe them. Physicke is the mid-wife of Nature, helping it to doe that which it cannot doe of it selfe: Phy­sick can doe nothing to a dead man; but God is so great a Physitian, that hee first gives life, and after that spirituall Life is in some degrees begun, by little and little he heales more and more. I will heale their backslidings.

We have an error crept in amongst some of the meaner ignorant sort of people, who thinke that God sees no sinne, when he hath once par­doned men in Justification, who falsely smooth themselves in this wicked sensuall conceit, thinke they can commit no sinne offensive to God; as though God should frame such a Justi­fication for men, to blindfold him and cast dust (as it were) in his eyes: or justifie men to make them loose and idle. No, it is false, as appea­reth by this place; for how can God heale that he sees not? He sees it not to be revenged on them for it, but hee sees sinne, to correct it and to heale it. He sees it not after a revengefull wrathfull justice to cast us into Hell and damne [Page 171] us for it; but he sees it after a sort to make us smart and lament for it, and to have many times a bitter sense of his wrath and forsaking, as men undone without a new supply of comfort and peace from Heaven. Let a man neglect Sancti­fication, daily sorrow and confession of sinne, and now and then even craving new pardon for sinnes past, casting all upon a fantasticke conceit of faith in their justification: what fol­lowes, but Pride, Hardnesse of heart, Contempt of others and neglect of better then themselves, and pronenesse, out of Gods judgement, to fall from ill to worse, from one error to another? In this case the heart is false and deceitfull, for whilst it pretends a glorious faith to looke back to Christ, to live by faith, and lay all on him by justification; it windes it selfe out of all taskes of Religion, sets the heart at liberty, neglects Sanctification and Mortification of lusts, and beautifying the image of God in them, giving too much way to the flesh. Therefore away with this false and selfe-conceited opinion: which drawes poyson out of that which God speakes to confirme and stablish us, That hee sees no iniquity in Iaakob, &c. Whence from these Hyperbolicall speeches, they thinke that God seeth not that which we our selves see. But, hee heales our backslidings, therefore hee sees them, for how can he heale a wound, if he see it not? He sees it, but not to their destruction who are freely justified by his grace. But we will leave this point, it being too much honour to them to [Page 172] spend time in confutation of it and will rather say unto it, as Isay speakes of a menstruous cloth, get thee hence. Isa 30.22.

Now as God is a most gratious God, never weary of well doing and comforting his people, because it is his nature to be mercifull: So hee hath suteable expressions of it, hee goes on with mercy upon mercy, loving kindnesse upon loving kindnesse. Hee had promised be­fore: I will heale their Backeslidings, take in summe all their Apostacie, all shall bee healed. But this is not all, hee answers all the accusa­tions and doubts of Satan: who is still object­ing against us our unworthinesse, miserie, wretch­ednesse to have such favours conferred on such filthy creatures: Therefore, hee takes of all with this which followeth, as they had prayed, Receive us gratiously; So the answer is full, and suitable to their request.

Put case, they out of conscience of their own guilt should see no worth in themselves or cause why they should bee respected: yet I see reason in mine owne love.

Quest. But may some say, How can God love freely?

Answ. Aske thy selfe, doth not a father and a mother love their child freely? what doth the child deserve of the father and mother a great while? Nothing, but the mother hath many a weary night, and foule hand with it. Hath God planted an affection in us to love our [Page 173] children freely, and shall not God much more who gives this love and plants it in us, bee ad­mitted to love freely. But indeed there is ab­surdity and infidelity in distrust. For it is against reason to deny the mighty God that which wee have in our selves. If hee did not love freely, how could hee love at all? what could hee fore-see in us to love us for before hand? the very manhood of Christ deserved not the grace of union, it was freely given.

That which first of al we observe hence is this much. Observ. That God loves his people freely. So Rom. 5.8, 9. Saith the Apostle. God commendeth his love to­wards us, in that while we were yet sinners, Christ dy­ed for us: much more being justified by his blood, wee shall bee saved from wrath through him. The like wee have in Ezekiell, saith God, Ezek. 36.22. There­fore, say unto the house of Israell, thus saith the Lord God, I doe not this for your sakes O house of Israell, but for mine holy Names sake, which ye have profaned among the heathen whether ye went. Adam when hee had sinned that maine great sinne, what did hee? fly from God, run away, Gen. 3.12, 13. and when God called to him and de­bated the matter with him, he accused God, and excused himselfe. Yet for all this God pittied him, and cloathed him, and made him that promise of the blessed seed. What desert was there here in Adam? nay, rather the quite contary: yet God loved him freely. The same may bee said of Saint Paul for the [Page 174] time past a persecuter, what deserving was therein him? none at all, yet hee found Gods free love in his conversion: Act. 9.15. for saith God to Ananias; Hee is a chosen vessell unto mee, to beare my name before the Gentiles. Heere was no deserving in Saint Paul, Act. 9.5. but Gods free election which in time tooke place, and so wee may say of the Prodigall having spent all, Luk. 15.20. his Father pardoned all and loved him freely.

Reason 1 The Reason hereof is. 1. Because it is his name and nature to bee gratious, Exo. 34.6. and to loue free­ly, and whatsoever is Gods nature, that hath a freedome in the working.

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 [Page 175] 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 [Page 176] 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. [Page 177] by the death of his sonne; much more being recon­ciled, wee shall be saved by his life?

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 [Page 178] 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 with an everlasting [Page 179] former love, not beginning at that instant disco­verie thereof.

Vse. 1 The Use heereof, is, first of all, against those who measure Gods love and favour by their owne feeling, because as God loved them be­fore, so hee loves them as well and as dearely still, when he hideth his face from them, as when hee suffered his loving kindnesse to shine most comfortably upon them. Hee loved Christ as dearely when he hanged on the tree, in torment of soule and body, as hee did, when he said, This is my beloved sonne, Mat. 3.17. in whom I am well pleased; yea and when hee received him up into glory. The Sunne shineth as cleerely in the darkest day, as it doth in the brightest. The difference is not in the Sunne, but in some clouds which hinder the manifestation of the light thereof. So God loveth us as well, when he shineth not in the brightnesse of his coun­tenance upon us, as when he doth. Iob 42.7. Iob was as much beloved of God in the middest of his miseries, as he was afterwards when he came to enjoy the aboundance of his mercies.

The last Point which we gather from hence, Observ. as a speciall ground of comfort, is this:

That this free love and favour of God, is the cause of all other mercies and free favours, whereby hee discovereth his love unto us.

1. It is the cause of election, Rom. 5.11. even so then as this present time also there is a remnant, according to the election of grace. So 2. For Vocation: when [Page 180] the Apostle had shewed that the Ephesians were saved by Grace; Ephe. 5.7. hee adds, that in the ages to come, hee might shew the exceeding riches of his grace, In his kindnesse towards us through Christ Iesus: hee afterwards sheweth, when this grace began first to have being, Ephe. 2.10. For wee are his workemanship created vnto good workes, which God hath before ordained that wee should walke therein. 3. Forgivenesse of sinnes, In whom we have a redemption through his blood, even the forgivenesse of sinns, Ephe. 1.7. according to the riches of his grace. So 4. For the grace of Love: Wee love him, 1 Joh. 4.19. because he loved us first. 5. For Justi­fication, and Sanctification. It is said, that Christ hath loved us, Rev. 1.5. why? For he hath washed us from our sinnes in his owne blood; and Saint Iohn saith, He hath made us Kings and Priests unto God and his Father. 1. Kings to fight against the world, the flesh, and the divell. 2. Priests, to teach, instruct, reprove, and comfort our selves and others by the word of God: and then to of­fer up the sacrifice of a broken heart, in prayers and praises. All comes from freedome of love. 6. So every good Inclination comes hence. For it is God which worketh in us, Hos. 5.14. Phil. 1.13. both to will and to doe of his good pleasure. So 7. Every good Worke: For we are his workemanship created in Christ Iesus unto good workes, which he had be­fore ordained that we should walke therein: For by grace ye are saved (saith he) through faith. Ephe. 2.8.10. So 8. For Eternall life: the Apostle sheweth: It is the gift of God, Rom. 6.23. through Iesus Christ our Lord.

This should teach us in the first place to bee humbled, in that we are so miserable naughty servants, doing so little worke, nay nothing as we should, yet should have so good wages: 1 Cor. 4.7. Ephes. 2.9. but God loves us freely, &c. It should rather hum­ble us the more, then puffe us up in pride, in re­gard that there was nothing in us which might deserve any thing at Gods hand.

Vse. 2 And hence also it followeth infallibly; Ioh. 17.23, 24. that if he loved us from everlasting with a free love, in a sort, as he loved Christ, that therefore the effects of his love towards us shall never faile; as the Apostle sheweth, Rom. 11.29. The gifts and calling of God, are without Repentance. Faith and Repen­tance being fruits of his love wrought in us, shall hold out: therfore the weakenesse of these graces as they shall not hinder our salvation; no more should they discourage us, or hinder the comfort of our profession. Because that Faith and Repentance which wee have, is not any worke of ours, but the worke of Gods free love in us: therefore they shall bee continued, and accepted. For our Perseve­rance doth not stand in this, that wee have strength in our selves to continue faithfull to God, but because he out of his free love, conti­nueth faithfull to us; and will never faile, nor forsake them whom he hath once taken into his everlasting favour, on whom hee hath set his everlasting free love, as the Apostle speakes of Christ. Who also shall confirme you unto the end, 1 Cor. 1.8, 9. that yee may be blamelesse in the day of our [Page 182] Lord Iesus Christ: but upon what ground? God is faithfull by whom wee were called unto the fellowship of his Sonne Iesus Christ our Lord. So that if any of the Elect should fall away, God should be unfaithfull. The case in Perse­verance is not how faithfull wee are, but how faithfull God is, who guides us heere with his Counsell in all things, Psal. 73.24. and afterwards receiveth us into glory. So in another place, after the Apostle had prayed, Now the very God of Peace Sanctifie you wholy; 1 Thess. 5.23, 24. and I pray God your whole spirit, and soule and body bee preserved blamelesse unto the comming of our Lord Iesus Christ. What maketh he the ground of this his Prayer? Faith­full is hee that calleth you, who also will doe it.

Vse. 3 If then wee would have God to manifest his free love to us, let us strive to be obedient to his Commandements, and stirre up our hearts by all meanes to love him, who hath so freely loved us.

Quest Now how should we manifest our love to God?

Answ. How to mani­fest our love to God.First, in loving his Word: as Psal. 19. & Psal. 119. Secondly, in loving his people, 1 Ioh. 5.1, 2. Thirdly, in longing for, and loving his se­cond comming, Revel. 22.20.

Now followeth the Reason of the discoverie of this free love shewed now in time to them.

For mine Anger is turned away from him.

Here is the third Branch of Gods answer to their Petition, Mine Anger is turned away from [Page 183] him: which is included and implied in the former; I will heale their backsliding: how could hee doe this if he were Angrie? No, he saith, I will love them freely: which argues that his anger was appeased. God knoweth that variety of words and expressions are all little enough to raise up and comfort a doubting, wounded, galled soule: which when it is tou­ched with a sense of sinne and of his displea­sure, cannot heare words enough of comfort. This God knowes well enough, and therefore hee adds expression upon expression: I will heale their backsliding, I will love them freely, for mine Anger is turned away from him. The soule which is touched with the sense of wrath and defiled with the staines of sinnes dreadfull impressions, receives all this cheerefully, and more too: therfore in such cases, we must take in good part the largenesse of Gods expressi­ons. For mine Anger is turned away from him. To unsold the words therefore.

Anger is the inward displeasure which God hath against sinne, and his purpose to punish it: Anger of God what. accompanied with threatnings upon his pur­pose, and execution upon his threatnings. The point to be observed in the first place is,

Observ. That there is Anger in God against sin.

Wee need not stand to proove the point it is so manifest to every man, the Scripture is co­pious in it; if wee consider either judgements executed upon sinners: threatnings against sin, or the Saints complaining of it; as Psal. 74.1. [Page 184] Iob 42.7. Psalme 6.1. Psalme 90.11. Psalme 38.1, 3. Isa. 63.6. with many the like pla­ces proove, That there is Anger in God against sinne; wee will rather see the Reason of it.

Reason. Because there is an Antipathie betwixt him and sinne, which is contrarie to his pure nature. Sinne as it opposeth God, so it is contrarie unto him; and indeed, sinne would turne him out of his soveraigntie. For what doth a man when hee sinnes wittingly and willingly, but turne God out of his governement, and causes the divell to take up Gods roome in the heart? when a man gives way to sinne, then the di­vell rules, and he thinkes his owne lusts bet­ter then Gods will, and his owne carnall reason in contriving of sinne above Gods wisedome in his Word: therefore hee is a proud Rebell. Sinne is such a kinde of thing that it labours to take away God, for it not on­ly puts him out of that part of his throne, mans heart, but for the time a man sinnes, hee could wish there were no God to take vengeance of him. Can you wonder therefore that God is so opposite to that, which is so opposite to his Prerogative royall as sinne is?

The effects of Gods Anger against sin.The truth is, God is Angry with nothing else but with sinne, which is the onely object of his Anger. That which foolish persons make a trifle and sport of, Psal. 14.1. Swearing, filthie speaking and lying, is the object of Gods Anger. For this offence of sinne, 2 Pet. 2.4. he did not spare the An­gels [Page 185] of Heaven, but tumbled them thence, never to returne againe. Gen. 3.23. Sin also thrust Adam out of Paradice, and made God angry with him and the whole world, Gen. 6.13. 2 Pet. 3.12. so as to destroy it with a flood of water; and will at last make him burne and consume up all with a deluge of fire. Yea, it made him in a sort angry with his owne deare Sonne, when hee under-went the punishment of sinne, as our Surety: so that hee cried out, My God, my God, Mat 27 46. why hast thou forsa­ken me? If God thus shewed his anger against sinne, in punishing it in Christ our Surety, who was made sinne for us, and yet had no sinne in himselfe: how will he punish it much more in those who are not in Christ: those who stand in their owne sinne and guilt, what will become of them? So that God is angry with sin and with nothing else.

The second thing we gather from this, where he saith, My Anger is turned away from him, Gods Anger being taken especially for judge­ments, is,

Observ. That Gods Anger is the speciall thing in Af­flictions.

They come from his Anger, (as hath beene shewed) therefore hee saith, I will take mine Anger from you, whereby hee meanes judge­ments, the effect of his Anger. For in the Scrip­tures Anger is ordinarily taken for the fruits and effects of Gods Anger, which are terrible judgements, as we may see, Deut. 29.20. and so in many other places.

Quest. Judgements then are called Gods Anger.

Answ. That the least crosse, if set on by Anger prooves as the most terrible.Because they issue from his Anger and displeasure: for it is not the judgements, but the Anger in them, which lies heavie upon the soule; when they come from Gods Anger, they are intollerable to the conscience, else when we suffer ill, knowing that it is not from Gods Anger, but for triall of our graces, or for exercise we beare it patiently. Therefore God saith, mine Anger is turned away from him, for this unremooved imbittereth every crosse though it be never so small. Let Gods Anger be upon a man, and he will make a conceit, a very light thing, to be as a heavie crosse unto him, and vexe him both in body and state, more then mightier crosses at some other time shall. Will you see this in one instance, where God threat­neth his owne deare people thus: And the Lord will smite thee with the botch of Aegypt, Deut. 28.27. and with the Emrods, and with the scah, and with the itch whereof thou canst not be healed. What is a scab, and an itch and the like such a terrible judge­ment, which in these daies is set so light by? O yes, when it comes with Gods displeasure, when the least scratch is set on fire by Gods an­ger it shall consume us, it prooves incurable, as there it is threatned: whereof thou canst not bee healed. When the vermine came in Gods An­ger upon that hard hearted King; all Pharoahs skill, and his Magitians skill, could not beate them out, Exod. 8.9. because (as they confessed) this was the finger of God. Let any thing come as a messen­ger [Page 187] of Gods Anger, it comes with vengeance and sticks to the soule, like a fretting leprosie, Levit 14.45, 46. which when it entred into a house, many times could not be gotten out againe with pulling out stones, or scraping them, till the house were demolished. So when Gods Anger is raised and kindled against a person, you may remoove this and that, change place and company, and use of helpes, yet it will never leave fretting till it have consumed him, unlesse it be removed by Repentance, if it be never so small a scratch or itch, al the Physick in the world shal not cure it. For as the Love of God makes all other things in God comfortable unto us, so it is his Anger which makes al his Attributes terrible: as for his Power, the more he loves me, the more he is able to doe me good. But otherwise, the more he is Angry and displeased, the more his other Attributes are terrible. If he be Wise, the more hee will find out my sinnes; if hee bee Powerfull, and angry, the more he can revenge himselfe on me: is he Angry and Just; the more woe to me. So there is nothing in God when he is Angry, but it is so much the more terri­ble, for this puts a sting in every thing: which when it is remooved out of malignant creatures armed with a sting, then they are no more hurt­full. The sting of every evill and crosse is Gods Anger and wrath: this being remooved, no­thing hurts, all crosses then are gentle, milde, tractable and medicinall; when God hath once said, For mine Anger is turned away from him. [Page 188] After that's gone, whatsoever remaineth is good for us, when we feele no Anger in it. What is that which blowes the coles of Hell, and makes Hell, Hell, but the Anger of God ceazing upon the conscience, Isa. 30.33. this kindles Tophet, and sets it a fire like a river of Brimstone. Therefore this is a wondrous sweet comfort and incouragement when he saith, For mine Anger is turned away from him. Whence in the next place wee may observe,

Observ. That God will turne away his Anger upon Repentance.

When there is this course taken (formerly mentioned) to turne unto the Lord & to sue for pardon: to vow Reformation, Ashur shall not save us, and a through reformation of the parti­cular sinne; and when there is wrought in the heart faith to rely on Gods mercy, as the Father of the Fatherlesse, in whom they finde mercy: then Gods Anger is turned away. God upon Repentance will turne away his Anger. The point is cleere, wee see when the Lord hath threatned many grievous judgements and plagues for for sinne, one upon the neck of ano­ther, denounced with all variety of expressions in the most terrible manner: yet after all that thundering, Deut. 28. & 29. It followes, And it shall come to passe when all these things are come upon thee; Deut 30.1, 2, 3 the Blessings and the Curses which I have set before thee: and thou shalt call them to minde among all the nations whether the Lord thy God hath driven thee: and shalt returne unto the [Page 189] Lord thy God, &c. That then the Lord thy God will turne thy Captivity, and have compassion upon thee, &c. After Repentance, you see the promise comes presently after: not that the one is the meritorious cause of the other; but there is an order of things, God will have the one come with the other: where there is not sence of sinne and humiliation, and thence pray­er to God for pardon, with reformation and trusting in his Mercy; there the anger of God abides still. But where these are, His anger is turned away. God hath established his order, that the one of these must still follow the other.

Another excellent place to the fore-named, wee have in the Chronicles. If my people that are called by my Name, 2 Chro. 7.14. shall humble themselves and pray: (as they did here in this Chapter Take words vnto your selves) and seeke my face; and turne from their wicked wayes: As they did here, Ashur shall not save us, we will not ride upon horses &c. We will no more rely on the barren false helps of forraine strength, what then? I will heare from Heaven, and will forgive their sinne, and will heale their land. Here is the promise, whereof this text is a proofe, so in all the Prophets there is a multiplication of the like instances and promises; which wee will not stand upon now, as not being controver­siall. It is Gods name so to doe, as wee may see in that well-knowne place of Exodus. Ie­hovah, Iehovah, God, Mercifull, and Gratious, [Page 190] [...] [Page 191] [...] [Page 190] Long suffering and aboundant in goodnesse, and Truth; Exo. 34.6.7. keeping mercy for thousands, forgiving iniquity and transgression, and sinne, &c. And so it is said, At what time so ever a sinner re­pents himselfe of his sinnes from the bottome of his heart, I will put all his sinnes out of my remembrance, saith the Lord God. The Scrip­ture is plentifull in nothing more, especially, it is the burthen of EZe. 18, and .33. forgive­nesse of sinnes and remoovall of wrath upon re­pentance.

And for Examples: see one for all the rest, let the greater include the lesser. Manasseth was a greater sinner then any of us all can bee, because hee was inabled with a greater authori­ty to doe mischeefe, all which no private man, or ordinarie great man is capable of, not having the like power, which he exercised to the full in all manner of cruelty, joyned with other grosse and deadly sinnes, and yet the Scripture shewes, 2 Chr. 33.12.13. that upon his humiliation, and pray­ing hee found mercie: God turned away his anger.

That of the Prodigall, is a parable also fitted for this purpose; who had no sooner a Reso­lution to returne to his Father. Filius timet con­vitium, Luk. 15. &c. The sonne feares chiding; the father provides a banquet. So God doth tran­scend our thoughts in that kinde: wee can no sooner humble ourselves to pray to him hearti­ly, resolving to amend our wayes, and come to him, but hee layes his anger a side to enter­taine [Page 191] tearmes of love and friendship with us. As wee see in David, who was a good man, Psa 32.3, 4. though he slubbered over the matter of Repen­tance, all which while Gods hand was so hea­vie upon him, that his moysture was turned in­to the drought of Summer, hee roaring all the day long. But when once hee dealt throughly in the businesse and resolved, I will confesse my transgressions unto the Lord; and thou forgavest the iniquity of my sinne. Let our humiliation be reall and through, with prayer for pardon, and purpose to reforme, and presently God will shew mercy.

Reason. The Reason is cleere, Because it is his Na­ture so to doe: his Nature is more inclined to mercy then anger: For him to be angrie, it is still upon supposition of our sinnes. But to be mercifull and gratious, it alwayes proceedes from his owne bowels, whether wee be sin­ners or not; without all supposition God is still mercifull unto whom he will shew mercy. Who is a God like unto thee (saith the Prophet) that pardoneth iniquity, Micah. 7.18. and passeth by the trans­gression of the remnant of his heritage, hee retaineth not his anger for ever; because he delighteth in mercy. Things naturall come easily, without paine, as beames from the Sunne, water from the Spring, and as heate from fire: all which come easily, because they are naturall. So mer­cy and love from God, come easily and wil­lingly: it is his nature to bee gratious and mer­cifull. Though we be sinners, If wee take this [Page 190] [...] [Page 191] [...] [Page 192] course heere (as the Church doth) to pray and be humbled; then it will follow, Mine anger is turned away from him. The Vse is,

Vse. First, to observe Gods Truth in the perfor­mance of his gratious promise, who as he makes gratious promises to us, so he makes them good His Promise is, if wee confesse our sinnes hee will forgive them and be mercifull: Pro 28.13. so heere he sayes, mine Anger is turned away. As they con­fesse, so hee is mercifull to forgive them. It is good to observe the experiments of Gods truth. Every word of God is a shield, Pro. 30.5. that is, wee may take it as a shield. It is an experimentall truth whereby we may arme our soules. This is an experimentall truth, that when wee are humb­led for our sinnes, God hee will bee 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 [Page 193] 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 [Page 194] 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.

[Page 195]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.

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 [Page 196] 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 [Page 197] effects of sinne, especially of Idolatrie, wherfore let us fortifie our selves against it: and blesse God that wee live under such a gratious, just, and milde King, and good government, where there are such lawes against this great sin especially; and beseech God long to continue his life and prosperity for our good amongst us. For Vse then,

Vse. Remember, when we are to deale with God, that he is the great moover of all things, who if he be angry, can overturne all things, and crosse us in all things: and can also heale us of all our diseases. But what must we doe if wee would be healed? We must take the course prescribed here. Take unto us words, humble our selves, and have no confidence in Ashur, munition, people; or in the worke of our hands: but trust in God, so shall we, be happy and bles­sed. Whatsoever our enemies be; yet if wee can make God our rocke, fortresse and shield, then it is no matter who be our enemies. Rom. 8.31. If hee be on our side who can be against us? Let us all (Ministers and all) reforme our selves, and stand in the gap, after the course here prescri­bed: and goe to God in a right manner, so wee may dissipate all the clouds of anger which may seeme to hang over our heads, and finde God experimentally making this promise good to us, which he made then to his people: I will heale their backesliding, I will love them freely, for mine anger is turned away from him.

Therefore let us doe as Iaacob did with Esaw, A certaine way to shun anger. [Page 198] when he came incensed with mighty displea­sure against his brother Iaakob comes before him humbly, Gen. 23.3, 4. prostrates himselfe before him; and so turnes away his anger. So when God is angry with us, and comes against us, let us hum­ble our selves before him, to appease him: as Abigall quieted David by humbling herselfe before him, 1 Sam. 25.23. when he had a purpose to destroy her family. So let us come before God in hu­mility of fault, and God will turne away his anger. As when there was a great plague be­gun in the armie, Num. 16.48. Aaron stood with his can­ser betwixt the living and the dead, offering in­cense and making attonement for them, where­by the plague was stayed. So in any wrath felt or feared, for our selves, or the state we live in: let every one hold his censure and offer the incense of prayer; Take with you words. God is wondrously mooved to pitty, Reve. 8.4. by the incense of these sweet odours offered up by Christ unto the Father, beleeve it, it is the only safe course to begin in heaven, such a beginning will have a blessed ending, other courses, politique and subordinate helps must also be taken, but all is to no purpose unlesse we beginne in heaven: because all things under God are ruled and mooved by him; who when he is favourable makes all the creatures pliable unto us; but e­specially makes this good; I will heale their back­sliding, I will love them freely, for mine anger is turned away from him.

THE SEVENTH SERMON.

THE Church (as wee heard) had beene humbled, and therefore is comforted: it is usuall in the Scriptures, Ioel. 1.27, 28. Hos. 30.14.15. Isa. [...] 18, 19. Deu. 3.1. Ier. 3.12. Ier. 3.12. Jer. 30.1. especially in the Propheti­call parts thereof, after ter­rible threatnings to come with sweet promises: because God in all ages [Page 200] hath a Church. Therefore God in this Chapter takes this course, he makes gratious promises to this people, grounded upon the former part of the Chapter, wherein God had dictated unto them a forme of Prayer, Repentance, and Refor­mation. Take with you words and turne to the Lord, say unto him, take away all iniquity, and receive us gratiously, &c. Whereupon a Reformation is promised, Ashur shall not save us, wee will not ride upon horses, &c. Which was a reforma­tion of that nationall sinne which they were guilty of, false Confidence. Now (as we have heard) God answers them to every particular. He makes a gratious promise, That he will heale their backesliding, according to their Prayer, Take away all iniquity, and to that, Receive us gra­tiously, hee answers, I will love them freely, for mine anger is turned away from him.

Now it cannot bee but that God should re­gard the desires of his owne Spirit, when both the words and Spirit proceed from him, there­fore he goes on more fully to answer their de­sire of doing good to them: saying, ‘I will be as the Dew to Israell, &c.’

In which words the holy Prophet, doth first by a Metaphar and borrowed speech set downe the ground of all happinesse. So that there is here given a more full satisfaction to the desires of the Church.

• 1. The cause of all, (I will be as the Dew) &c.
• 2. The particular Persons to whom: (to Israell.)
• 3. The fruit of this followes: (he shall grow as [Page 201] the Lillie, and cast forth his roote as Lebanon.

Now the words read are a fuller satisfaction to the desires of Gods people, which were stir­red up by his owne Spirit. I will be as the Dew unto Israell, where,

1. You have set downe, The cause of all, which followes: God by his gratious Spirit will bee as the Dew unto Israell.

2. And then upon that, the prosperous suc­cesse this Dew of Gods Spirits hath in them, They shall grow as the Lillie.

Object. 1 J but the Lilly growes, but hath no stability: every thing that growes is not well rooted. Therefore, hee adds in the second place, They shall cast out their rootes as Lebanon, that is, with growth they shall have stability: not onely grow in hight speedily, but also grow fast in the roote with firmenesse.

Object. 2 And likewise, as every thing that growes in roote and firmnesse doth not spread it selfe, hee sayes he shall not only grow upward, and take roote downe-wards, But his branches shall spread; whereby hee shall bee more fruitfull and com­fortable to others.

Object. 3 O! but every thing that growes, is rooted and spreads, is not for all that fruitfull: therefore hee saith, they shall be as the Olive tree, his beauty shall be as the Olive tree for fruitfulnesse.

Object. 4 Yet, though the Olive bee fruitfull, it hath no pleasant smell, nor good taste, therefore hee adds another blessing to that: they shall in re­gard of their pleasantnesse to God and man, that [Page 202] shall delight in them, be as the smell of Lebanon. Which was a wondrous pleasant delightfull place, which yeelded a pleasant savour round about. So wee see what a compleate kinde of growth this is: wherein blessing upon blessing is promised, the Holy Ghost cannot enough satisfie himselfe in varietie of comfortable ex­pressions. Nothing is left unsatisfied that the heart can propound. Hee will make them grow, be stedfast, fruitfull, delightfull, and pleasant. So that we have here to consider.

• 1. The favour and blessing that he promiseth, to be as the dew to Israell.
• 2. The excellency of it, in divers particulars.
• 3. The order wherein it is promised.

Before we come to the wordes themselves, if we remember and read over the former part of the prophecie, we shall find it full of terrible curses; all opposite unto that here promised, to shew,

Observ. Wee can never be in so disconsolate a state, but God can alter all.

That God hath a salve for all sores.He hath a right hand as well as a left, Bles­sings as well as Curses: Mercie as well as Iustice; which is more proper to his nature then that. Therefore, let Christian soules never be dis­couraged with their condition and state what­soever it is.

Reason. Eccles. 7.14.For, as there are many maladies, so there are many remedies opposite to them; as Salomon saith, This is set over against that, &c. Jf there be a thousand kinds of ills, there are many thousand [Page 203] kindes of remedies. For, Zach. 1 19, 20, 21. God is larger in his helpes, then we can be in our diseases and di­stresses, whatsoever they are: therefore it is good to make this use of it. Vse. To be so conceited of God as may draw us neerer unto him upon all occasions.

1 Againe, We see here; how large the Spirit of God is in expressions of the particulars: I will be as the dew unto Israell, and hee shall grow as the Lilly: and cast forth his rootes as Lebanon: his branches shall spread, and his beauty be large, &c. Whereunto tends all this largenesse of expression? God doth it in mercy unto us, who especially need it, being in a distressed, disconsolate estate. Therefore they are not words wastfully spent; we may marvaile some­times in Isaiah, and so in some other Prophets, to see the same things in substance so often repea­ted (though with variety of lively expressions) as it is (for the most part) the manner of every Prophet? Surely, because it is usefull and pro­fitable, the people of God need it. There is, nor never was any man in a drouping sinking condition, but he desires line upon line, word upon word, promise upon promise, expression upon expression.

Object. One would thinke, is not a word of God sufficient?

Answ. Yes, for him, but not for us; we have doub­ting and drouping hearts, and therefore God adds Sacraments and Seales, not onely one Sa­crament, but two: and in the Sacrament, not onely Bread, but Wine also: to shew that [Page 294] Christ is all in all. What large expressions are here thinks a prophane heart, what needs this. As if God knew us not better then we know our selves. Whensoever thou art touched in conscience with the sence of thy sinnes, and knowest how great, how powerfull, how Holy a God thou hast to deale with, who can indure no impure thing, thou wilt never find fault with his large expressions in his Word and Sa­craments; and with the variety of his promises, when hee translates out of the booke of nature into his owne booke, all expressions of excel­lent things to spread forth his mercy and love. Is this needlesse? No, we need all, he that made us, redeemed us, preserves us, knowes us better then we our selves, he who is infinite in wisedome and love, takes this course.

And marke againe in the next place, how the Holy Ghost fetcheth here this comfort from things that are most excellent in their kinde. They shall grow as the Lillie, that growes fairely and speedily: And they shall take roote as Leba­non; to shew that a Christian should be the ex­cellentest in his kinde, he compares him in his right temper and state, to the most excellent things in nature. To the Sunne, to Lions, Trees of Lebanon, Cedars, and Olive Trees for fruitfull­nesse: and all to shew, that a Christian should not be an ordinary man. All the excellencies of nature are little enough to set out the excel­lency of a Christian; he must be an extraordi­nary singular man. Saith Christ, What singular [Page 205] thing doe yee? He must not be a common man. Therefore, when God would raise his people, he tells them, they should not be common men, but grow as Lillies, be rooted as Trees, fruitfull as Olives, and pleasant beautifull, as the goodly sweet-smelling trees of Libanus. How gratiously doth God condescend unto us, to teach us by outward things, how to helpe our soules by our senses: that when we see the growth, fruitfulnesse, and sweetnesse of other things; we should call to mind what we should be, and what God hath promised we shall be, if we take this course and order formerly pre­scribed. Indeed a wise Christian indowed with the Spirit of God, extracts a quintessence out of every thing; especially from those that God singles out to teach him his duty by, when he lookes upon any plant, fruite, or tree that is pleasant, delightfull, and fruitfull, it should put him in minde of his duty.

I will be as the dew te Israell, &c.

These sweet promises in their order follow immediately upon this, that God would free­ly love them, and cease to be angry with them: then he adds the fruits of his love to their soules, and the effects of those fruits in many particu­lars, whence first of all we observe,

Observ. Gods love is a fruitfull love.

Wheresoever he loves, he makes the things lovely: we see things lovely; and then we love them: but God so loves us, that in loving us he makes us lovely. So saith God by the Prophet, [Page 206] I have seene his wayes and will heale him: I will lead him also and restore comforts unto him, and to his mourners. Ezek 16.2, 3. Isa. 5 7 18. And from this experience of the fruitfulnesse of Gods love, the Church is brought in rejoycing. Jsa 61.10. I will greatly rejoyce in the Lord; my soule shall be joyfull in my God: for hee hath cloathed mee with the garments of salvation; hee hath covered mee with the robe of righteousnesse: as a bridegroome decketh himselfe with ornaments, and as a bride adorneth her selfe with her jewels. Thus he makes us such as may be aimeable objects of his love, that he may delight in.

Reason. For his love is the love, as of a gratious so of a powerfull God, that can alter all things to us, and us to all things; he can bring us good out of every thing, and doe us good at all times, according to the Churches Prayer: Doe good unto us.

Vse. Wherefore seeing God can doe us good, and since his love is not only a pardoning love, to take away his anger; but also so compleat and fruitfull a love, so full of spirituall favours: I will be as the dew unto Israell: and hee shall grow up as the Lillie, &c. Let us stand more upon Gods love then we have formerly done, and strive to have our hearts inflamed with love to­wards God againe. As the Prophet David doth: Psa. 116 1. I love the Lord, because hee hath heard my voice and 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 [Page 207] 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.

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 [Page 208] 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 [Page 209] 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 [Page 210] 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.

5 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 [Page 211] 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 [Page 212] 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 [Page 213] 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 [Page 214] 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 [Page 215] 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 [Page 208] [...] [Page 209] [...] [Page 210] [...] [Page 211] [...] [Page 212] [...] [Page 213] [...] [Page 214] [...] [Page 215] [...] [Page 216] 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 [Page 217] 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 [Page 218] 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 [Page 219] 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.

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 then againe, 3. In regard of purity. in regard of purity and [Page 220] whitenesse: So Christians are pure and unspot­ted in their conversation, and their aime is pu­rity and unspottednesse: whitenesse betokens an unstained conversation. So the people and children of God, they are Lillies, beautifull and glorious in the eyes of God, and of all those who have spirituall eyes, to discerne what spirituall excellency is: howsoever in regard of the world their life be hidden. Their excellencie is vailed with infirmities, afflictions and disgraces by the malignant Church: yet in Gods esteeme, and in the esteeme of his children they are Lillies; all the dirt in the world cast upon a pearle, cannot alter the nature of it: So, though the world goe about to besmeere these Lillies with false imputations, yet they are Lillies still and have a glory upon them; for they have a better spirit and nature then the world hath. And they are sweeter in their conversation then the world; for when they have begun to be Christians, they sweeten their speeches and discourses. There is no Christian who is not of a sweet conversation, so farre as grace hath alte­red him, he is beautifull, lovely and sweet, and hath the whitenesse of sincerity.

4. In regard of suddaine growth.Now as Gods children are Lillies, and then grow as Lillies for sweetnesse, glory and beau­ty: so they are like Lillies especially, in regard of suddaine growth. When God gives a bles­sing there is a strange growth on a suddaine, as it is observed of this plant that it growes very much in a night; So Gods children, when his [Page 221] blessing is upon them, they thrive marvellously in a short space. To make this cleere, The first spring of the Gospell was speedie in growth Acts 2.41. Mat. 11.12. when the dew of grace fell in our Saviours time upon the Christian world, what a world of Lillies grew suddenly. Three thousand in one day, at one Sermon, converted by Peter: The Kingdome of Heaven suffered violence in Iohn Baptists time, that is, the people thronged after the meanes of grace, and offered a holy violence to the things of God. So when this dew of grace fell, it was prophecied of it, Psal. 110.3. The youth of thy wombe (saith he) shall be as the morn [...]ng dew. The Dew comes out of the wombe of the morning, for the morning begets it. Thy youth shall be as the dew of the morning; that is, they shall come in great abundance, as we see it fell out in the first spring of the Gospell. In the space of forty yeares by the preaching of the Apostles what a deale of good was done through a great part of the world: How did the Gospell then breake out like lightning by meanes of that blessed Apostle Paul, who himselfe carried it through a great part of the world.

And now in the second spring of the Gos­pell, when Luther began to preach: The second spring of the Gospell was also speedie. in the period of a few yeares, how many Countries were converted and turned to the Gospell? England, Scotland, Swethland, Denmarke, the Palatinate, a great part of France, Bohemia and of the Netherlands. How many Lillies grew up heere on a suddaine? Sudden growths are sus­pected, [Page 222] and well they may be, but when God will blesse; in a short space a great deale of worke shall be done. For God is not tied to length of time. He makes water to be wine e­very yeare in tract of time, Water every yeare turned into wine. for he turnes the water of Heaven into the iuyce of the grape, so there is water turned into wine, that done in tract of time, which he can doe in a shorter time, as he did in the Gospell, Iohn. 2.1, &c. Where is the difference? that he did that miraculously in a short time, which he usually effects in con­tinuance of time. So now many times he doth great matters in a short time, that his power may be knowne and seene the more: as wee see now in these warres of Germanie, how quickly God hath turned his hand to helpe his Church, and hisse for a despised forgotten nation to trample downe the insulting, afflicting, mena­cing power of the proud enemy: and he can doe so still if our sinnes hinder him not. Surely if we stand still and behold the salvation of the Lord, wee shall see great matters effected in a little time. They shall grow as the Lillie, the accomplishment of this promise is not wholly yet come, for there be blessed times approach­ing, wherein when the Iewes are converted, They shall grow as the Lillie, in those glorious times there spoken of, at the conversion of the Iewes, Rom. 11. and fulnesse of the Gentiles comming in: the accomplishment whereof we expect, to the rejoycing of our hearts; that they should at length proove indeed with us the true children [Page 223] of Abraham.

Vse. Therefore, we should make this Vse of all, labour that the Dew of God, may proove the Dew of Grace, that God would make us Lillies. If we would be beautifull and glorious, have a lustre upon us, and be as much beyond others as pearles are beyond common stones, and as Lillies are better then Thornes and Briers, let us labour to have the Grace of God, so to be accounted Lillies, whatsoever the world ac­counts of us.

2 Againe if the worke be wrought upon us, though the imputations of the world be other­wise, let us comfort our selves: God accounts me a Lillie: set this against the base esteeme of the world, considering how God judgeth, and those who are led by his Spirit, who judge better of us. And in all association, combina­tion, and linking in acquaintance, labour to joyne with those that are Lillies, who cast a good and a sweet favour. For we shall gaine by their acquaintance, Pro. 12.26. whom Solomon affirmeth to be better, and more exellent then their brethren What are other people then? they are but Thornes; therefore let not those which are Lillies have too much, or neere acquaintance with Thornes, least they pricke us, and (as our Bles­sed Saviour saith) turning againe all to be rent us. Mat. 7.6. It is said of our Blessed Saviour in the Can­ticles, He feedeth among the Lillies. And indeed where is there any true delight to be had under Heaven, but in their company who are gratious. [Page 224] What can a man receive from prophane spirits in regard of comfort of soule? nothing, they are as the barren wildernesse that can yeeld no­thing, their hearts are emptie, therefore their tongues are worth nothing. But let our delight be with David toward the most excellent of the land, Psal. 101.6. and then we shall not onely grow as the Lillie, but (as it followeth) we shall cast forth our rootes as Lebanon.

Necessity of growth in di­vers respects.Because we have spoken of growth and shall have occasion to touch it hereafter, we will not be large in the Point. God here promiseth a growth not onely to the Church, but to every 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 [Page 226] 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
• [Page 227]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.

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 covenant of grace, wee [Page 229] are one with Christ, who is an everlasting Head that never dyes. Sub-servant to this now we have promises in the covenant of grace, That we shall never depart from him, and that he vvill never depart from us to doe us good, he puts an awband into our hearts, that we shall never depart from him: but this Point being often touched, leaving it, vve vvill come to an­swer some objections.

Object. 1 It may seeme that these things are not so, Gods Children doe not alvvayes grow and spread themselves: but they are often overtur­ned and fall.

Answ. This is nothing, they are mooved,but not remooved: 1. Psal. 125.1. they are as Mount Zion vvhich cannot be remooved, but abideth forever: vvhich though it may be shaken with earth­quakes yet it is not remooved thereby. The gates of Hell and sorrovves of death mav set sore upon them, but not prevaile against them, Mat. 16.18. they may fall but not fall away, they may be as a wether-beaten tree, but not as a tree puld up by the rootes: therefore they are compared here to a tree whose roote stands fast still. This much the Church after a sore tryall and endu­rance of much affliction confesseth. Psal. 44.17, 18 19. All this is come upon us, yet have we not forgotten thee: neither have we dealt falsly in thy covenant: our heart is not turned backe, neither have our steps declined from thy way, though thou hast broken us in the place of Dragons; and covered us with the shadow of death, &c.

And againe, though they fall; yet they learne to stand fast by their falls, are gainers by their losses, and become stronger by tneir weak­nesses: as tall Cedars the more they are shaken by the winds, the more deeply they take roo­ting: So Christians, the more stormes and blasts they have, the more they are fastly roo­ted: that which we thinke to be the overthrow of Gods children, doth but roote them deeper. As Peter after his fall took deeper rooting, and David, &c. so after all outward stormes and de­clinings, here is the fruit of all; they take dee­per rooting, Isa. 30. whilst their sinnes are purged away by their fierie afflictions.

Object. 2 But why then are they not more comfortable in their lives, in feeling and seeing of Gods wise ordering of things?

Answ. 1 First, because though God worke strongly and surely in them, yet he doth it for the most part slowly (as the Wiseman speakes) all his workes being beautifull in time: Eccle. 3.11. therefore they apprehend not their comforts as they ought, and so goe mourning the longer; the time of knitting divine experiences together not being yet come.

Answ. 2 Secondly, because the anguish of the crosse (if it bee quicke and sharpe) many times takes away the apprehensions of Gods excel­lent ends in the same: as the children of Israell could not hearken unto Moses for anguish and vexation of spirit: Exo. 6.9. Heb. 12.11. No affliction (saith the Apo­stle) for the present is joyous, though afterwards [Page 231] it brings forth the quiet fruit of Righteous­nesse.

Answ. 3 Then againe Satans malice, who casts in floods of temptations, is great: so that the soule cannot enjoy that sweet tranquillity and peace it otherwise might, casting in doubts and numbers of what-ifs into the soule: so that for a time, he causes a strong diversion in them, whence after that, there followeth peace a­gaine, when those temptations are seene and overcome.

Answ. 4 It is long also of our selves, who are not armed for crosses and afflictions, untill we are sudden­ly surpized by them; and then leaving our watchfullnesse, and forgetting our consola­tion, wee are strucke downe for the present by them, and cannot support our selves against them.

Answ. 5 And lastly, it comes also from Gods wise or­dering and disposing Providence, who will not do all at once: our comforts must come by de­grees, now a little and then a little: our experi­ence, and so our comforts come together, after we have honoured God in dependence upon his will and pleasure; and yet this hinders nor, but a Christian growes still though hee be for the present insensible of it: as a man is alive and growes whilst he sleepes, though he be not sen­sible of it. Other objections have beene for­merly touched.

We see then that the state of Gods children is [Page 232] a firme and a stable condition, The difference of the godly and wicked, the one having a foun­dation, the other none. whence we may observe the difference betwixt Gods people and others. Gods people are rooted and spread their roote. But the other have rottennesse in their roote, being cursed without any founda­tion. For take a man who is not a good Chri­stian, where is his foundation? onely in the things of this world. Now all heere is vanity, and we our selves by trusting vanity become vaine; Psal. 62.9. Every man in his best estate is altogether vanity; vanity in himselfe, and trusts in vanity. What stablenesse can there be in vanity? Can a man stare non stante? stand in a thing that stands not in it selfe? Will a picture continue that is drawne upon the Ice? will it not faile and melt away when the Ice upon which it is drawne thawes? So all these who have not the dew of Gods grace, they are as a picture upon the water, have no foundation, and stand upon that which cannot stand it selfe. Therefore the Scripture compareth them to the worst of grasse, which hath no good roote, Psa. 129.6. grasse upon the house top, which hath no blessing of those that come by, but there stands perking up above others. So it is with men that have no grace, they can perke up above others: but as they have no stable roote, nor the blessing of Gods people, stability, with the Spirit of God inwardly, and the prayers of Gods people to water and blesse them: so they perish and wither quickly. Nay whole nations (if wicked) have no foundation. What is be­come of the great Monarchies of the world? [Page 233] The Assyrian, Persian, Grecian and Romane Mo­narchies? and for Cities themselves, they have died like men, and had their periods. Onely a Christian hath a kingdome, a stable conditi­on which cannot be shaken: Heb. 12.28. he takes his roote strongly, and growes stronger and stronger till he growes to heaven, nay indeed while he lives hee is rooted in Heaven before his time, That a Christ­ian is firme and stable, because his roote is in Heaven. for though we be in Earth we are rooted in Heaven. Christ our roote is in Heaven, and his Faith which is wrought from Heaven, carrieth us to Christ in Heaven, and love that grace of union following the union of Faith, carrieth us to Christ also: even before our time, we are there in Faith, Love and Ioy. Therefore a poore Christian is firme and stable even in this life, having union with Christ, though he creepe upon the earth and seeme a despised person, yet his roote is in Heaven, where he hath union with Christ; His life is hid with God in Christ: Coloss 3 3, 4. who when hee shall appeare, he shall appeare with him likewise in glory. Therefore, if Christ be firme, the estate of a Christian must needs be firme: For he is a Cedar, another man is as grasse or corne upon the house top, Isa. 40.6. All flesh is grasse, saith the Prophet: Object. I but they have wit and memory, and parts, &c. yet they are but as the flower of the grasse, per­haps better then ordinary grasse, but the grasse withereth, and the flower fadeth: what con­tinueth then? O the word of the Lord, and com­fort and grace by that word, endures for ever, [Page 234] and makes us endure for ever. This is excel­lently set downe by the Prophet David, Psal. 1.3. we see there the righteous man is compared to a tree planted by the water side, his leafe failes not. So a Christian is planted in Christ, he is still on the growing hand, and his leafe shall not wither, Those who are planted in the house of the Lord, Psal. 92.13. shall flourish in the Courts of our God, They shall still bring fruit in their old age, they shall be fat and flourishing, they shall grow like a Cedar in Le­banon.

Vse. 1 A comfort from the firmnesse of our condition.This cleere difference, should stirre us up to be comforted in our condition, which is firme and stable. Why doe we value christall above glasse? Because it is brighter, and of more continuance. Why doe we value continuing things, inheritances above annuities? Because they continue. If by the strength of our dis­course we value things answerable to their last­ing; why should we not value the best things? our estate in grace, this is a lasting condition, for a Christian is like a Cedar, that is rooted, and takes deeper and deeper roote, and never leaves growing till he grow to Heaven: Hee shall cast forth his Rootes as Lebanon.

Vse. 2 Againe, let all them make Use of it, that find not the worke of grace upon their hearts: O! let them consider what a fading condition they are in, they thinke they can doe great matters, perhaps they have a destructive power, they labour to doe mischiefe, to crush whom they will in this world. But what is all this, we see [Page 235] what the Psalmist saith of a Doeg a cursed man, who had a destroying power. Why boastest thou thy selfe in mischiefe O mighty man? Psal. 52.1. the good­nesse of God endureth continually. Why boastest thou thy selfe that thou canst doe mischiefe and overturne Gods people? &c. Know this that the good-will of God continues. Boast not thy selfe, thy tongue devisest mischiefe, as a sharpe razor, God shall destroy thee forever. He shall cast hee away and pull thee out of thy dwelling, and roote thee out of the land of the living. Those men that rejoyce in a destructive power, in their ability to do mischiefe, and ex­ercising of that ability all they can, they shall be pluckt out of their place, and rooted out of the land of the living. And as it is in Iob, Job. 27.21. they shall be hurled away as a man hurles a stone out of a sling, Then what shall the righteous say? they shall see and feare, and say: Loe this is the man that made not God his strength, Psal. 52.7. but trusted in the aboundance of his riches, and strengthened him­selfe in wickednesse. He thought to roote him­selfe so fast that he should never be remooved, but at the last it shall come to passe, that all that see him shall say: loe, see, what is become of him? this is the man, that trusted in his riches, and made not God his strength, what is become of him? saith David of himself, I am like a greene Olive tree in the house of God: Psal. 52.8. I trust in the mer­cy of God for ever and ever. Let them trust if they will in Riches, Power, Strength, and Fa­vour with Saul and great men, yet notwith­standing [Page 236] be Doeg what he will, I shall be a green Olive planted in the house of God, &c.

So here is a double use the Scripture makes of these things. 1. The godly man rejoyceth in his condition, and 2. Other men feare and grow wise not to trust to their fading condition. They are (as the Prophet speakes) as a bay tree that flourishes for a time, Psal. 37.35. and then after come to nothing, their place is no where found. They keepe a great deale of doe in the world for a time, but afterwards, where is such a one? their place is no where found, no where com­fortably, they have a place in Hell, but com­fortably a place no where. This is the estate of all those who have not a good roote, for saith Christ, Mat. 15.13. Every plant that my heavenly Father hath not planted shall be rooted up. It is true of every condition and of every man, if God have not planted him in that excellent state, or doe not in time, he shall be rooted up: for the time will come that the earth will hold him no lon­ger, he rootes himselfe now in the earth, which then shall cast him out. He cannot stay here long, Heaven will not receive him, then Hell must. What a miserable thing is this, when wee place and bottome our selves upon things that will not last? when our selves shall out-last our foundation? when a man shall live for ever and that which he builds on is fading, what ex­treamitie of folly is this? to build on Riches, Favour, Greatnesse, Power, Inheritance, which either must be taken from him, or he from [Page 237] them, he knoweth not how soone.

What makes a man miserable, but the dis­appointing of his hopes, and crossing of his af­fections? now when a man pitcheth his soule to much upon his worldly things, from which there must be a parting, this is as if it were the rending of the skinne from the flesh, and the flesh from the bones, when a mans soule is rent from that he pitcheth his happinesse on, this maketh a man miserable: for misery is in dis­appointing the hopes and crossing the affecti­ons. Now onely a Christian plants his heart and affections on that which is everlasting, of equall continuance with his soule: as he shall live for ever, so hee is rooted for ever in that which must make him everlastingly happy. These things wee heare, and they are unde­niable true, but how few make use of them to desist from going on in a plodding swelling de­sire of an earthly condition to over-top other men? such labour to grow in taulenesse and height, but strive not to be rooted. Now that which growes perking up in height, over-top­ping other things, yet without roote, what will become of it? It will be turned up by the Rootes.

Now, How shall we grow to be rooted? How to be root­ed in Grace. For to attaine heereunto, it is not onely neces­sary to apply the promises and challeng God with them, but to consider also what wayes he will make then good. 1. To know Gods free grace

First, labour to know God and his free Grace [Page 238] 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 [Page 239] 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 [Page 240] 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 [Page 240] [...] [Page 241] [...] [Page 242] 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 [Page 243] 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, [Page 244] 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 [Page 245] 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 EIGHTH SERMON.

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 [Page] [...] [Page 247] [...] [Page 248] 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 [Page 249] 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 savoury and fruitfull: all agrees to a tree of righteousnesse. Wee say of man he is a little world, a compendium of this great world, as indeed there is a compri­sing of all the excellencies of the world in man; for he hath a being with those creatures who have onely that, and therewith he hath grow­ing sense and reason, whereby he hath com­munion with God and those understanding Spirits the Angels: so that he is as it were a summe of all the excellencies of the creatures, a little world indeed. The great world hath nothing, but the little world hath the same in some proportion. So it is in Grace, a Chri­stian hath all excellencies in him that are in the world: there is not an excellency in any thing but it is in an higher kinde in a Christian. He hath the beauty of the Lillie, and he growes up in spreading, smell and fruitfulnesse; his wis­dome exceeds that of all the creatures: there is not an excellencie in nature, but wee have some proportionable excellencie in grace which is above it. God useth these outward things to helpe us, that we should doe both body and soule good by the creatures. Whatsoever doth [Page 250] our bodies good, either by necessity or delight, they helpe our soules: as plants and trees, not onely refresh the outward man, and the senses, but also they teach our soules, as heere the Holy Ghost teacheth them by outward things. First it is faid ‘His Branches shall spread.’

When God enriches the soule with saving grace, one shall grow every way and flourish aboundantly, extending forth their goodnesse one every side largely to the knowledge and open view of others, and then further, ‘His Beauty shall be as the Olive tree.’

What is the beauty of the Olive tree? to be usefull, fruitfull, and to bring forth good fruit. Indeed the glory of a tree is to be loaden with fruit, and usefull fruit, which is the best pro­perty of fruit to be usefull and delightfull. So the glory of a Christian, who is a plant of righ­teousnesse, of Gods own planting, is to abound in fruits of Righteousnesse. Indeed the Olive is a very fruitfull tree, and the oyle which comes and distils from it hath many excellent proper­ties agreeing to graces.

1 Amongst the rest, it is a Royall kinde of li­quor, How the fruit­fulnesse of the Olive is compa­red to divers graces. that will bee above the rest: so Grace it commands all other things, it gives a sancti­fied use of the creature and subdues all corrup­tion.

2 And then it is unmixed, it will mingle with nothing; light and darkenesse will not mingle, no more will grace and corruption, for the [Page 251] one is hostile to the other as Salomon speakes, The Iust is abhomination to the wicked. Pro. 29.27.

3 Further, It is sweet, strengthning and feeding the life: as in Zacharie, there is mention made of two Olives before the Lord, Zach. 4 3. which feede the two candlesticks. And Olives of Grace, have alwayes fatnesse distilling from Christ to feed his lamp with oyle, Gods Church hath alwayes oyle: and those that are Olives, they keepe the Church by their particular cal­ling.

1. He shall be fruitfull as the Olive, and

2. Aboundant in fruit as the Olive.

3. Constant in fruit, like the Olive

For it beares fruit much, and never failes, no not in winter: and hath a perpetuall green­nesse. Indeed the child of God hath a perpe­tuall verdor: as it is Psal. 1, his leafe never failes: Psal. 1.3. Because that which is the cause of flourishing never failes him. Which causes are two,

1. Moysture.

2. Heate.

For we know Moysture and Heate, Causes of the perpetuall flou­rishing of the Saints. these two are the causes of all kindly growth. If a tree have more moysture then heate, then it is wa­terish, if it have more heate then moysture, then there is no bignesse in the fruit. So true it is, that moisture and heate are the causes of fruitfullnesse, in a good proportion. So Gods children having the Sonne of Righteousnesse alwayes shining upon them, and being alwayes under the Dew of grace (the promise being, to [Page 252] be as the Dew to Israel) having all Dew to fall upon them for moysture: and having the Sonne of Righteousnesse to shine upon them to make them fruitfull, their leafe never failes, they never give over bringing forth fruit: because they have in them causes perpetuating fruitful­nesse, though not alike. Because Christ by his Spirit is a voluntary, and not a naturall cause of their fruitfulnesse. That is, he is such a cause as workes sometimes more and sometimes lesse, to shew that grace springs not from our selves, and to acquaint us with our own weakenes and insuf­ficiency. Heaven is the perfection of all both Graces and Comforts. 1 Pet 1.4. Wherfore Peter calls the state of Heaven, an inheritance, immortall and unde­filed, that fades not away: Why is that an estate of grace and comfort more then this of this world? Because it is a never fading estate, there they are alway in one tenure, and because Christ shewes himselfe alway there, there is aboun­dance of water to moysten them, and heate to cherish them. There is no intermingling or stopping in growth as is here; therefore it is an inheritance that fadeth not away, having the supply of a perpetuall cause of flourishing.

This in some degree is true of the Church on earth, it is the inheritance of God that fades not, and Christians therein are Olives that bring foorth fruit constantly, having a perpe­tuall freshnesse and greennesse. Psal. [...]2.12. So the Righte­ous man is compared to the Cedars of Lebanon which bring forth much fruit in their age: he [Page 253] shall be fruitfull as the Olive, from all which this point formerly touched followeth.

Observ. That it is the Excellencie and Glory of a Christ­ian to be fruitfull in his place.

Both to be fruitfull in his place as a Christian, and in his particular calling. To be fruitfull as a Magistrate, as a Minister, as a governour of a family, as a neighbour, as a friend, to be fruit­full in all. Because in Religion every neere re­lation is as it were a joyning together of the body of Christ one to another, by which some good is derived from one to another. God uses these relations as conduits to convey graces. A good Christian, the meanest of them is a good neighbour, and doth a great deale of good, being fruitfull as a neighbour, fruitfull as a friend, much more as a husband, as a Magistrate, as a Minister. These relations are a knitting to Christ, by which fatnesse and sap is derived from the head for the good of the whole bodie. Therefore a Christian in all relations is fruitfull. When he comes to be a Christian, Hest. 4.14. he considers like good Mordecai what good he may doe: as he told Hester, what if thou be called to the kingdome for this purpose? So a Christian will reason with himself, what if I be called to be a Magistrate or a Minister for this purpose? what if I be called to be a friend for such or su [...]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 [Page 254] 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 [Page 255] 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.

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 [Page 258] 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 [Page 260] 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 out­dare 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 [Page 261] 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 [Page 262] 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: [Page 263] and these the fruitfullnesse and good­nesse of them that are under them, who shall be brought into the families and places where they live. They that dwell under his shadow, under the shadow of Israell, shall returne and revive as the corne: and grow as the Vine, &c. For so it is most fitly meant of Israell. For formerly it is said. I will bee as the Dew unto Israell. Originally it is meant of Christs shadow; but because who­soever dwells under the Churches shadow, dwels under Christs, therefore it is fitly applyed to Israell: They that dwell under Is­raels shadow shall returne. What returning? Returne to God by Repentance, this is sup­posed: for those that dwell in the Church of God, if they belong to God, by the helpe of good meanes they shall attaine to refor­mation and Repentance. But it is especially meant of that which followes upon it, They shall returne; that is, they shall revive, as a mans spirits after a swound are said to returne, and things after a seeming decay and deadnesse are said to be quickned and returne againe. So all that dwell under the shadow of Israell, they shall returne to God by Repentance: They shall Returne, having a greater vigor and live­linesse, recovering that which they seem'd to have lost before.

They that dwell under his shadow shall Returne.

When God will blesse any people he will blesse all that belong to them, and are under [Page 264] them, because they are blessed in blessing them, even as we are touched when our children are stricken: God strikes the father in the child, the husband in the wife, the master in the ser­vant, because there is some relation and depen­dance betwixt them. As it is in ill, so it is in good, God blesseth the father in the child, the King in the subject, and the subject in the King God blesseth one in another. And in blessing because God loves the Church, all the friends of the Church are the better for it. They prosper that love the Church, Psal. 122.6. though they be not members of it, all that blesse Abraham shall be blessed, though they bee not actually good, yet if they wish him well, a blessing is promised. So when God blesseth a man to pur­pose, he blesseth all that belong to him, all that be under his shadow fare the better. The point to be handled is this

Observ. That the Church it selfe yeelds a shadow, being shadowed it selfe by Christ, who spreads his wing over it. Now what is the use of a sha­dow.

1. It is for a retiring place to rest in.

2. It is for Defence against the extreamitie of heate.

3. It is for Delight, If the shades be good and wholesome,

For as Philosophers expresse the Nature of trees, there be some trees which yeeld noysome shadowes, some trees have a heavie noxious dangerous shadow, because there comes a sent [Page 265] from the tree (as Naturalists observe) which annoyes the braines. But he speakes heere of good trees. Israell is a tree that yeelds a sha­dow unto all, that is all that are under Israell shall rest quietly, and not be annoyed with the heate of Gods wrath and the like, they shall bee delighted having a sweet refreshing under the Church.

God in Scripture is often said to be a shadow, and his people to be under the shadow of his wings. Psal. 36.7. But God and the Church are all one in this, for they that are under the Churches shadow, are under Gods shadow, for the Church is Christs, and Christ Gods. There­fore to be under the Church, is to be under God, and to be in the Church, is to bee under Gods protection. They both agree, as we see Micah 5.7. The Church is said to bee Dew, because God be-dewes the Church, and the Church be-dewes others, and heere the Promise is, I will be as the Dew unto Israell, Where the same name is attributed unto God. Christ is a vine, Ioh. 15.1. and the Church is a vine; Christ is a Dew and a shadow, so is the Church; because Christ com­municates his excellencies to her, and she hers unto others. Therefore there can be no offence in applying this to the Church: which is the proper meaning of the place, for the Church is a shadow for rest and freedome from annoy­ance, unto all that come under her.

Quest. To cleere this a little: what solace and rest doe men finde under the shadow of the Church.

Answ. There is a rest and a peace in the Church, for all things are at peace with the Church, even the very stones in the field, Job. 5.23. nothing can hurt the Children of the Church, God will bee and is a Sunne and a shield unto them; a shield to keepe off all ill, Psa. 84.11. and a Sunne to conferre all good unto them. So his promise is to Abraham; I will be thy Buckler and thine exceeding great re­ward. Gen. 15.1. A Buckler to keepe ill from him, and an exceeding great reward for good. Therefore it is a sweet shadow to bee under the Church, where God is all in all to them, who makes all things worke for good unto them, even the greatest evill. Now what a delightfull thing is it to have a resting place with them, which either suffer no ill, or God turnes all ill to their great good? where God is a Sun and a shield, a Buckler, and an exceeding great reward, as he is to his Church and Children?

And then againe, God is about his Church, as a wall of fire to protect it, Zach. 2.5. not onely as a sha­dow to keepe of stormes, but as a wall of fire to keepe off and consume enemies. God in regard of protection of his Church, is a compassing un­to them: as it is in Iob, saith Satan, Hast thou not made a hedge about him and all that he hath? Iob. 1.10. There was a hedge about Iob, his wife, children and goods, which the Divell durst not enter, nor make a gap in, untill God gave him leave. Therefore, those that are under the shadow of the Church, they are safe, and may rest qui­etly.

But this is especially understood spiritually, the Church is a shadow, and her selfe under a shadow spiritually: that is, in regard of spiritu­all evills from the worst enemies. For out of the Church, where is any fence for the greatest ill of all, The wrath of God? Jn the Church of God there is set downe a way of pacification, how the wrath of God is taken of and appea­sed in reconciliation, by the death and suffe­rings of Jesus Christ; whereby the beleeving soule attaineth peace and joy unspeakable and glorious Out of the Church there is no meanes at all to pacifie the greatest ill, therefore there is no true rest out of the Church, nothing but stings and torments of conscience. And as there is a shelter against the wrath of God, which burnes to the bottome of Hell: so here is a re­medie against death and damnation: for now death is made a friend to the Church and the children of the Church, for the sting of it is ta­ken away, so that it doth them more good then any thing in the world: ending all their misery, and sinning, and opening a passage unto eternall happinesse. All other petty ills that attend up­on death are nothing: there is a rest from all these whatsoever: for all afflictions have a san­ctified use to Gods people for their good. There is therefore a rest and refreshing in the Church, for all those that come under it.

And as this is true of the Church in generall, so it is true of particular families that are little Churches, there is rest and happinesse in them: [Page 268] God blesseth all under the roofe of a godly man, whosoever comes under that shadow comes for a blessing or for further hardning: we see in the current of Scripture ordinarily, that when God converted any one man, he con­verted his whole family, Luk. 19.9. Salvation is this day come to thy house, (saith Christ) to Zaccheus; when salvation came to his heart, it came to his house, Act. 16.33. all was the better for it. So the Iaylor, when he beleeved, he and his whole house were Baptised: when God blesseth the go­vernor once, then it is supposed all the house comes under the covenant of grace. Abraham and his house were blessed. But this holds not alwaies, for there was a Cham in good Noahs family, still there will be Ravens and wilde beasts, among the tame beasts: there will be an Ishmaell in Abrahams family, a Doeg in the Church of Iuda, a Iudas in Christs family, and a Demas among Gods people. That is, let the family be never so good, you shall have some by Gods judgement naught in the same. As it is said of Ieremiahs figs, Ier. 24.1. the good figs were ex­ceeding good, and the bad exceeding bad. There is none so good as those that are in a gra­tious family, and none so nought, as such who are naught there. Because they are cursed and under a curse being bad under such gratious meanes: being like the ground which receives the raine and showers from Heaven, Heb. 6 7, 8. and yet is not the better for it, and so is accursed. If a man who is untoward were in a gratious family, [Page 269] it is supposed he would be better, but those who are naught where they should be good, under abundance of meanes, such are in danger to be sealed to eternall destruction. Such being bad, are very bad, who though they breake not out to dangerous enormities, because of the place; yet to have a barren untractable heart under a­boundance of meanes, is to be hardened to de­struction, without a speciall mercie to make it worke afterwards. For some who have lived in gratious families, though for the present the seed fructified not; yet have afterwards found that seed fructifie after a long time, and have blessed God that ever they came under such a shadow: therefore though such barrennesse be a dangerous signe, yet must we not suddenly either condemne our selves or others in this case. Because in the things of God in the Church, it is as in nature, the seed springs not as soone as it is sowen: so that grace at length which hath seem'd to lie dead, after many yeares may sprout out. Monica Saint Austins mother, was a gratious woman, whilst hee was an untoward young man, as appeareth by his own confessions: yet his mother having prayed much for him, he was converted after her death and became a glorious Father and in­strument of the Churches good. Jt is ordina­ry amongst us, many when they have gone astray, reflect home upon themselves, consider under what meanes they have beene, calling to minde the gratious instructions they have [Page 270] had, and so by Gods assistance are new men. Therefore let none despaire, in regard of time or place; because God may have further aimes then we can reach too; but unlesse God give a speciall blessing after such watering, it is for the increase of condemnation, not to profit under such abounding meanes, but still to be like Pharoahs leane kine, Gen 41. full fed and leane still. For the Promise is: Those that are under his shadow shall returne.

There is here a fit occasion offered to spend much time in pressing care upon those that are Governours, that even out of love unto those that are under them, they would labour to bee gratious: because if they be gratious, God will give them those that are in their family. The whole family was baptised when the Master was baptised, and when any man was called, the whole family came within the covenant. When Shechem and Hamor were circumcised, Gen 34.24. all the cittie was circumcised also. Jt is true especi­ally of Governours, there is no man that hath grace for himselfe alone: God gives speciall graces to speciall persons to be a meanes to draw on many others. Wheresoever grace is, it is of a spreading nature: it is said here of such, their Branches shall spread: It is commu­nicative, and of a piercing nature, a little wher­of will worke strangely. 2 King. 5.3. As we know a little short speech of a poore maid to Naaman the As­syrian how it wrought, and was the occasion of his conversion. So a little savoury speech will [Page 271] often minister occasion of many heavenly thoughts: God so assists it with his Spirit, that it often doth a great deale of good.

Quest. But why are all in the family the better for the Governour that is good?

Answ. Because God gives them grace and wisdome to walke holily before them, and to shine as lights, expressing and shewing forth the vertues of God which they have felt: as we see David professeth, Psal. 101. to walke singularly and exactly in all things in the perfect way: that so he might please God and men, shining out be­fore them in an holy glorious conversation in the midst of his family. And as by their ex­ample, so by their authority they use to bring all under them to outward obedience at the least, which bringeth a blessing to the family. Because when grace is once kindled in the Master, he will see all at least come to outward conformity. They cannot worke grace in them, but as the Prophet speakes they may compell them to use the meanes; or else not to suffer a wicked and untoward person to dwell under their shadow. We know why God said that he would not conceale his secrets from Abra­ham, Gen. 18.19. because he knew he would instruct and teach his family in the feare of God: so this may be said of every one that is an Abraham, a Governour of a family; they labour to tell them all things that have done good to them­selves, therefore they are the better for living under their shadow. Nay further, not onely [Page 272] the Governour of the family, but if there be any gratiously good in the family, they doe much good. Labans family was the better for Iacob: Gen. 30.27. and Potiphar, he and the Iaylor both prospered the better for Iosephs sake; Gen. 39.5.23. so Naa­man that great Captaine fared the better for his poore maid. It is a true position, God stablisheth grace in none who are gratious, for themselves meerely, but for the good of others also that converse with them: whether it bee Governours or servants: no man liveth to him­selfe, and for himselfe onely; but for the good of all within their reach.

Vse. 1 For Use therfore, first this shall be for incou­ragement to all Governours of families to bee good, if not for themselves, yet in love to those that are theirs. Jt may be some have no care of their owne soules, or good. But hast thou no care of thy children, of thy wife that lieth in thy bosome, or of thy servants? if thou hast not a heart of stone or marble, surely thou wouldest desire that for them, that thou dost not for thy selfe: thinke of this, at least thou wouldest have thy children good and prosper. Labour then if we would have all prosper who come under our roofe, that our families may be little Churches of God, that all who come under our shadow may revive and returne. Therefore out of love to those that belong to us, let us labour to be good. Is it not a pitti­full thing, that some who are Governours of others, they looke to them as to beasts, and [Page 273] use their service, as a man would use the service of his beast, they feed their bodies and thinke they have no charge of their soules. Now this is one reason why all that come under the shadow of a good Governour are the better, because they take care for their instruction and best good, that they live in obedience to Gods Ordinances, and not like wilde crea­tures, ruffians, vagabonds, Cains and the like. What a strange thing is this to have a care of the body the worser part, and neglect the more excellent part, their soules?

Vse. 2 Make wee also this Use of Tryall, art thou a good and a gratious Governour indeed, then grace in thy heart is communicative, it will spread over thy family, thou wilt labour to make thy children and thy servants good, to make all good that come under thy roofe. O­ther things are not alwayes communicative, gold is a dead thing, and other goods thou may­est keepe by thee, which doe not spread. But if thou hast the best good, Faith and Love, with a gratious heart; this is like oyle, or like fire which will not be held in, but out and shew themselves they will, and shine in their kinde. So grace is a spreading communicative thing: all that come therefore under the sha­dow of a gratious family, are said to returne and be the better for it. Make this therefore an use of Tryall whether thou be a gratious Gover­nour or not, is thou canst say with Ioshua, when he called the people togther, saith he doe what [Page 274] you will, J know what I will doe, I and my house will serve the Lord. Iosh. 24.15. If you will be Idola­ters or so and so: but I and my house will serve the Lord; so certainely there is no man who in truth of heart feares the Lord, but he is able to say, I and my house will serve the Lord.

Vse. 3 Lastly, for Terrour, let us behold the dan­gerous and cursed estate of those that dwell out of Christs shadow, the Church and good meanes, who lie open to the indignation of God and storme of his wrath. Who howsoever they may blesse themselves in a thing of naught: yet it is a fearefull thing to lie under a curse: and that soule must needs be barren where the dew of grace fals not; for God usually derives spiri­tuall and heavenly things by outward meanes. They that dwell under his shadow shall returne. They shall returne to God, and by returning to him, returne as it were and revive. As when in a swoond, a mans spirits returne againe, hee is said to revive. But the ground of Returning is, that they shall returne to God and come un­der his roofe in the Church. But more imme­diately this is true, they shall returne, and shall quicken and revive in returning. Which wee spake of in the beginning of the Chapter. Onely this shall be added to that; that a wicked man out of judgment of the danger of his estate may make a stop: but turning is more then so: in this case a man turnes his face to God and hea­ven-wards, to good things formerly neglected, on which he turned his backe formerly. What [Page 275] is turning, but a change of posture, when the face is turned towards that the backe was to be­fore? So it is in this spirituall turning to God: when heavenly things are in our face, when God and Hierusalem the Church are in our eye still, minding heavenly things and not earthly, then we are said to returne. And therefore these converts mentioned in Ieremie, are thus descri­bed in their conversion, Ier. 50.5. asking the way to Zion with their faces thither-ward: whereas before in the dayes of our corruption we turned our backs to God, now when we returne, Psal. 16.8. we set the Lord alwayes before us in every thing: this is proper­ly to returne, to revive and flourish also in returning. Thus wee have heard how all who live under the sha­dow of Christ doe returne, and what use wee should make of it.

THE NINTH SERMON.

OUR desire of good things is not so large as God is boun­tifull in satisfying our de­sires, & going beyond them, as we see in this Chapter, their hearts were too nar­row to receive all that good which God intended them. Receive us gratiously, [Page 278] this was their petition: whereunto God answers, that hee would be as the dew unto them, that they should grow ac the Lillie, and cast forth their roote as Lebanon: and their branches shall spread: that they should grow in all dimensions, upwards and downwards, and spread in beauty and smell, Their beauty shall be like the Olive, and their smell like Lebanon. And because he would be God-like, like himselfe, that is throughly and abun­dantly gratious and mercifull, he doth not only (as we have heard) promise a blessing to Israell himselfe, but unto all neere unto him and be­longing to him: Those that are under his shadow shall returne, they shall revive as the corne.

We are all too shallow to conceive either the infinite vastnesse of Gods justice to impeni­tent sinners, or his boundlesse mercy and good­nesse to his poore Church and children. There­fore God to helpe our weake conceit in this kinde borroweth all the excellencies of nature, and makes use of them in grace. He takes out of the booke of nature into his booke what may instruct our soules: and therefore sets downe the growing estate of a Christian by all excel­lent comparisons that nature will afford, many whereof we have gone over, the last we spake of was, that mercy which God superabundant­ly shewes unto the friends and servants of the Church, Those that dwell under his shadow shall returne. Now those that shall thus returne, they revive in returning: for they turne to the foun­taine of life, to the Sonne of Righteousnesse: [Page 279] they come under Gods grace, therefore they must needs returne and revive in vigor, as they returne to God: which vigor is especially meant here, when he saith, Those that dwell under his shadow shall returne.

Now how doth the corne revive? nor to speake of that comparison that the godly are corne and not chaffe, as the wicked are, who are driven too and fro without any solidity, which though true, is not here especially aimed at. For it is supposed that they who are good and gratious have a substance, soliditie, useful­nesse and goodnesse in them like the corne; Psal. 1. not being emptie chaffe, which the wind blowes away. This is usefull to mention: but to come to the scope intended by the Prophet.

1 They shall revive as the corne, In this first, that as the corne when unsowne it lies dead in the granarie, fructifieth not, but when it is sown springs up to an hundred fold, as we reade of in Isaacks time, who received so much increase. Gen. 26.12. So it is with converted Christians before they were under any gratious meanes, or in a good place, they lay as it were dead and did not spring forth. But afterwards being planted and sowen under gratious meanes, in good company in a good family, then they increase and grow up and multiplie: They revive like the Corne.

2 And then againe as it is with the Corne, though it seeme to die, and doth indeed die in [Page 280] some sort, covered with winter stormes ere it spring out from the oppressions of frost and snow, and hard weather, as if it were altoge­ther perished: yet notwithstanding it is all the while a preparing for springing up againe more gloriously. So it is with the Church, which seemes to die often in regard of spirituall mor­tification by afflictions, whereby it is dead to the world: yet all this while, there is a blessed life in the spirit, preparing the soule under the hard pressures of all weathers, to a glorious springing up againe. Therefore the Church hath no hurt by afflictions, no more then the corne hath by the winter, which is as neces­sary for it, as the spring-time, or summer. For else, how should the earth be ripened and pre­pared? how should the wormes and weeds bee killed, if it were not for hard weather? So it is with a Christian, those afflictions that he suffers, and under which he seemes to be buried, they are as usefull to him as all his comforts. Nay a Chistian is more beholding to afflictions for his graces and comforts, then he is to outward blessings. One would thinke that the gold­smith were a spoyling his plate when he is a burning of it, when all that while the drosse is but a consuming out of it; and the vessell so hammered and beaten out, is but a preparing to be a vessell of honour to stand before some great man. So it is with a Christian: an igno­rant person looking but one way, thinks God neglects such a one, and that if God cared for [Page 281] such a one, or such a one, would or could such and such things befall them? they conclude hence (as the Psalmist saith) God hath forsaken him, and forgotten him. Psa. 71 11. And as Christ the head of the Church was thought to be for­gotten and neglected, even when he was most deare and pretious unto God: so even they all this while, the Spirit of God is working an ex­cellent worke in them, preparing and fitting them for grace and glory. Therefore in that respect also: They shall revive as the Corne.

3 Thirdly, They shall revive as the corne in re­gard of fructification; It is true both of the Church and of particular graces. We see one graine of corne when it is almost perished and turn'd to froth, nothing in a manner, presently out of it springs a stalke, and thence an eare and in that many eares, God giving it a body, sixtie or a hundred fold as he pleaseth. So it is with a Christian, when he is planted he will leaven others, and those others and others. A few Apostles leavened the whole world, scattering the Gospell like lightning all over the same. So it is true of grace in Gods Chil­dren, it is like a graine of mustard-seed at the first, yet it growes up and fructifies, Mat. 13.31. from know­ledge to knowledge, faith to faith, and grace to grace, from vertue to vertue, from strength to strength, from one degree to another: no­thing lesse at first, and nothing more great or glorious in this world in progresse of time, no­thing so admired of God, and pleasing unto [Page 282] man: as this which makes one all glorious and without spot.

O! what can be said more to incourage us to come under gratious meanes, to love God and his Ordinances, good company and the communion of Saints, considering they are such happy people? Those that are under their shadow shall returne, revive, and bee vigorous; They shall revive as the corne, which doth (when it seemeth to bee dead) notwithstanding all weathers grow up and multiply. And whereas it seem'd dead before and lay hid, being sowen it growes: So being planted in the Church we shall grow: for there is a hidden vertue in the least grace, in the least of Gods Ordinances, more then we are aware off (saith Christ) Where two or three are gathered together in my name, Mat. 18.20. there am I in the middest of them. Much more is this made good in great Congregations and families. But this is not all, he saith; ‘They shall grow as the Vine.’

Howsoever the Church which is the mother Church growes before in the former words: the new Church that comes under her shadow, shall grow in the same manner; They shall grow as the Lillie: their Branches shall spread: and more it is said heere, They shall grow as the Vine. It is a comparison delightfull to the Holy Ghost, to compare Christ to a Uine, the Church to a Uineyard: and Christians unto vines: but such as draw all their moysture and fatnesse in them from Christ the true Uine, [Page 283] their sweetnesse being a derivated sweet­nesse.

1 The Uine we know is a fruitfull plant: The Ʋine is fruitfull, so Christians. Iud. 9.9, 13. as we reade in the Judges: The Olive and the Vine would not forsake their sweetnesse to be a king: for it is said by them, that they revive God and man, being pleasing to them. So every true Christian is like a vine for fruitfullnesse, he is a tree of Righteousnesse, a plant of Gods owne planting, a vine that spends himselfe in bearing fruit.

2 Againe, as it is fruitfull, so it is exceeding fruitfull, abounding in fruit, so Christians are vines not onely for a little fruit that they beare: but because they are aboundantly fruitfull, which is premised: that if they doe as they should do; they shall be vines aboundant in the worke of the Lord:

3 And further the vine as we know is never a whit the worse for pruning, but is pruned and cut (as our Saviour speakes) that it may bring foorth the more fruit. Iohn. 15.2. So the Church and people of God are never a whit the worse for afflictions: for as the best vines need dressing and pruning, the best ground plowing, the best linnen wash­ing, the best mettall the fire to consume away the drosse, the best things we use having some­thing amisse. So the best Christians need dres­sing and purging from the great husband­man, whereby they are not the worse but the better, having thereby much corruption pur­ged [Page 284] away from them: as the pruning of the vine, makes it not the worse, but drawes wild things from it, which would draw away the strength of the vine. A Christian is the better for his afflictions, wherein the glory of the Church especially consists. For the Church never thrived better then in Aegypt, where they laboured to crush and to cut the vine. God brought his vine out of Aegypt for all this, mau­gre all the malice of the enemies. The Church was never more glorious in it owne seate, then it was in Babylon under the Captivity, how glorious then was the Church in Daniell and others.

4 The Ʋine is rugged, and unseemely.Againe, to the outward appearance, the vine is a rugged unseemely plant, being not sightly and beautifull to look on: yet is it aboundantly fruitfull under that unsightlines. So if we look to the outward state and face of the Church, it is nothing else to looke to but a deformed com­pany, defaced by affliction, live-lesse heere (as it were) having their life hid up with God in Christ, Col. 3.3. (as the Apostle speakes) their life heere is covered over with many afflictions, crosses, infirmities and disgraces, whereunto they are subject, like unto other men. Therefore as it was the state of the head, to have no outward forme or beauty, though inwardly he was all glorious. So the beauty of the Church is in­ward: for outward shew, it being unsightly like the vine, crooked and uneven, there being no­thing delightfull in it unlesse it be in regard of [Page 285] the fruit that comes from it. So it is with the Church of God and particular Christians: who though in outward government they have not that pollicy and outward glory other governments have, yet there is an inward se­cret worke of Gods government of the Church by contraries, How God go­vernes his Church by con­traries. which exceeds all other polli­cies, wherein he brings glory from shame, life by death, hee brings downe and lifts up; when he is about his excellent worke, he hum­bleth first. This is an ordinarie way, therefore wee must not take offence at any outward deformitie that wee see in the Church, and in Gods Children, when they seeme to bee trampled upon: they are but as vines, unsight­ly to the eye, they have a life, though it be a hidden one.

It is excellently set downe by EZekiel, Ezek. 15. what the vine is of it selfe, it is serviceable for no­thing: we cannot make a pinne of it; It is such a brittle wood as is good for nothing but to beare fruit. So take a Christian that professeth Religion, if he be not fruitfull in his place, of all men he is the worst: of all men he is either the best, or the worst: as the vine, if it beare fruit it is the best, though it be an unsightly tree: but otherwise it is fit for nothing but the fire. Therefore let no man glory in his profession, that he is baptised, heares sermons, and reads. But where is thy fruit? wherefore serves the dressing and pruning of the vine, but for fruit? if there be no fruit, a Christian is the worst man [Page 286] that lives: worst, in regard that he is bad under good meanes, and in condition he is the worst of all men, his torment is the greater. Those that are barren and unfruitfull under meanes, the time will come, that they will wish they had never enjoyed such a testimony against themselves.

5 And further, a vine is so weake that it must be prop'd and supported a long, or else it will lie on the ground; such is the estate of the Church, which must have somethi [...]g to fence it and under-prop it. God is the strength of the Church, it is a wondrous weake plant. The Children of God are wondrous weake, and ex­posed to a wonderfull deale of misery: in re­gard whereof and of the injuries and weaknes­ses they are exposed too, they must have sup­port. A Christian is compared to the shift­lesse things, Sheep, Lambes, and Doves, and in the plants they are compared to the vine, which needs a strong support, Pro. 30.26. And (as Salo­mon saith of the conies) though they are a weake people of themselves, yet notwithstan­ding they have a strong rocke over their heads, where they are safe, though they bee as weake as the vine. So Gods people though they bee weake of themselves; yet they have a strong support to up-hold them; God by the Ordi­nances of Magistracie and Ministry (especially by his Spirit) keepes them up and supports them, that they spread in largenesse and in fruit­fulnesse.

Vse. 1 Is this so, then let us examine our selves what our fruit is: if we be vines what is our fruit? what comes from us? Certainely if we doe not shew foorth that fruit we should in our lives and conversations, in our speech, carriage and actions, when we are called to it, it is an argu­ment that as yet the dew of Gods grace hath never fallen upon us so as it must before wee come to Heaven. As was said before, a man may endure a dead plant in his ground; but in his orchard he will not. He may endure weeds in pastures, in neglected grounds, but not in his garden. If wee be Lillies in Gods Garden, and vines in his Orchard, we must be fruitfull and grow, or else God will not endure us. Mat. 11.21. Of all woes, the greatest woe lies upon them, who en­joy plentifull and aboundant meanes and yet are not fruitfull.

Vse. 2 That we are vines, and Gods vines, it is in the next place an Use of Comfort; that God therefore will have a care of us, if we be fruit­full, he will have a speciall care of that place where his vines are planted, if we see many gratious persons, and families who are con­scionable in their practise and conversation, we may rest assured that God the great husband­man will have a speciall care of those choice vines and the places they live in, they carry the blessing of God with them wheresoever they goe, with a shadow and protection, making every place the better for them. For God will care for those vines which bring foorth much [Page 288] fruit; As it is in Esay; Spoile it not, for there is a Bles­sing in it. Isa. 65.8. If a Christian be fruitful, and labours to be more fruitfull, God gives a prohibition, he is my vine, do him no harme: Touch not mine annoyn­ted, Psal. 105.15. nor do my Prophets no harme. Satan himself and all creatures in Heaven and in Earth, have a pro­hibition to touch his vines no further then shall be for their good. Will a man suffer men to come into his Orchard to break downe his vines? he will not. Surely though the sinnes of this nation be very great: yet one thing ministreth hope, God hath a great many vines under his shadow and protection, many conscionable Magistrates, Ministers and people of other professions; Governours of fami­lies and the like, which walke holily, God will spare the vineyard, even for the vines that beare fruit. A notable place amongst others we have Cant. 2.15. Take us the Foxes and the little Foxes that spoile the vine: for our vines have tender grapes. There is in every Church not onely grosse Papists, and forraigne ene­mies, that would roote out all if it were in their power: but subtill foxes also, men that pride themselves in divelish pollicie, to under-mine the Church and Children of God: who wher­soever they see vine or grapes, they malice that: both the meanes and grace wrought by the meanes is the object of their crueltie. Sub­tile foxes they are who account it a great deale of glory to be accounted polliticke men, to do mischiefe secretly and closely in the Church: [Page 289] will God suffer these foxes? no, he will not, Cant. 2.5. Take us the foxes, the little foxes that destroy the vines. God hath young growing vines, so as he will not onely care for the great vines, but for the tender vines also. Christ hath a care of his Lambs, as he said to Peter, Joh. 21.15. lovest thou me &c. Then feed my Lambes, my little ones. So Christ speakes in the Gospell of these little ones, Mat. 18.10. I tell you (of a truth) that the Angels of these little ones, behold the face of my Father, &c. And so he speakes in another place; Isa. 48.1, 2. A brui­sed reed will he not breake, and smoaking flaxe will he not quench, untill he bring foorth judgment unto victorie. So likewise he promiseth, that he will carry the lambes in his bosome, Isa. 40.11. and gently lead them that are with young.

Vse. 3 The next use shall be for incouragement unto weake ones: should tender and weake Christi­ans then be discouraged for whom God is so carefull? surely no. Put case they bring forth but little fruite, yet, O destroy it not, for a bles­sing is in it. Therfore let us not be discouraged if wee be Gods vines: which is knowne and discovered, not by the abundance of fruit only, but by the kind of our fruit also; if it come from the Spirit of God, and rellish of the Spirit, though it be not in such plenty: yet a vine is not a thorne, a Christian is not to be discou­raged though he bring not forth aboundance of fruit at the first. There are different degrees and tempers of soyle, and of ages in Christiani­ty, which is spoken to incourage those that are [Page 290] good, and yet are discouraged, because it is not with them as with some other Christians of their acquaintance. Know that there is no set measure of grace necessary to salvation but truth. God doth assigne us a measure of grace according to his good pleasure, and according as he hath purposed to make us profitable to others in the use of meanes. Those whom hee meanes to use for suffering or doing of great matters in the Church, those he fits sutably for that he meanes to call them to: others have not that aboundance of grace, out of Gods wis­dome, who knowes best how to dispense his owne graces to his owne glory. If we allow not our selves in our weaknesses, but groane under them, hate them, and strive against them, reaching towards perfection: in this case our weaknesses shall not hurt our salvation; but God will perfect his power in our weaknesse. 2 Cor 12.9.

So we see it is not the multitude of fruit, but the sincerity of it, if it be true, that makes a Christian; if there be truth of grace, it will out and spread the branches, it shall not alwayes be so with us. Sincerity and indeavour to grow, with a desire and thirst after growth, makes a man a Christian. Therefore as was said, we must not be discouraged, though our growth and spreading be not like others. Every Chri­stian hath his measure; though every one be bound to goe further and further, from faith to faith, and grace to grace: yet there is a blessing in a little, and a promise also to him that useth [Page 291] it well: To him that hath it shall be given. Christ hath a care that the foxes doe not hurt the little tender grapes: Mat. 13.12. let none therfore be discouraged for their non-proficiency in the wayes of God, so as to goe backe and leave off, he knowes best when and how to take away the bates, snares and temptations that are set to catch them, and discourage them. Let God alone with his owne worke, who is the great vinedresser: doe thou thine owne worke, attend upon good meanes, waite upon God, and then let the malice of the world and the Divell be what they will, he will have a care of his vines, and the more care, the more young and tender they are, &c.

These considerations may affect us, not only to take good by the vine for our bodies, but for our soules also, and so the same thing may cherish both body and soule. A Christian by grace hath an extracting vertue, to draw holy uses out of every thing, as the Holy Ghost here compares us to a vine, to teach us these and the like things now unfolded. The last thing promised is,

The sent thereof shall be as the vine of Lebanon.

This Lebanon was a mountanous place, on the north side of Iudea, wondrous fruitfull in all kind of trees, in Cedars and goodly Vines, so it did abound in spice, and all goodly things. Therefore to shew that a Christian should be the best of his ranke, he fetches comparisons from the best things in nature.

The sent thereof shall be as the vine of Lebanon.

Now the Vine of Lebanon had a sweet sent in it, both to draw to the liking, and then to de­light in the tast and taking thereof. So it is with the graces of God in his children, they carry as it were a sweet sent with them, both to draw others to delight in, and tast of the same things.

Quest. But how comes it to passe that Christians send forth so sweet a sent?

Answ. Because they are in Christ, in whom the oyntment and all sweetnesse is in fulnesse. From him the Head first, and from thence it is derived unto the members, Psal. 133.2. all who must partake of this ointment. As it is said of the head of Aaron, that that ointment which was powred on his head, ran downe to his skirts, and all his rich attire about. So that sweetnesse in Christ is powred on the skirts, all along upon 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 [Page 293] (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) [Page 294] 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 [Page 295] (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 [Page 296] 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 [Page 298] 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 death­beds, 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 [Page 299] 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 [Page 300] 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 [Page 301] 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 TENTH SERMON.

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 [Page 304] with them. And he answereth them largely: that He will be as the Dew to them; that they shall grow as the Lillie, and cast foorth their rootes as Lebanon, All set out by most ex­cellent comparisons, helping grace by nature, our soules by our bodies, and our spirits by our senses. As we have soules and bodies, so God applyeth himselfe to both. His Branches shall spread; his Beauty shall be as the Olive, and his smell as Lebanon.

Then in the 7. Verse, his gratious promise reacheth unto those who dwell under the Church: Those that dwell under his shadow shall returne, they shall revive as the corne, and grow as the Vine, &c. The new Church that shall come under the shadow of the old, shall flou­rish as the ancient did. They that dwell under his shadow, that is under Ephraims and Israels shadow shall returne, and be partakers of the same dew of grace.

Now this eigth verse containeth a further gratious promise to Ephraim upon his repen­ting and former resolutions: Ephraim said, Ashur shall not save us, we will not ride upon horses: neither will we say any more to the worke of our hands ye are our gods. Now what saith God here? (repeating the words of Ephraim) Ephraim (shall say) is not in the Originall, but onely set downe to expresse what the mea­ning is, whereas Ephraim said, What have I any more to doe with Idols? Ephraim shall have this answer, I have heard him, and observed him, I [Page 305] am like a greene firre tree: from mee is thy fruit found.

As though the Lord had said, let not Ephraim thinke that when he hath forsooke Idols, hee hath forsaken his comfort, (as though there were no comfort in walking according to the rule of my Word and Lawes.) Let him know that in steed of these poore and base comforts, either in grosse Idolatry, or other more cun­ning Idolatries whatsoever which formerly tooke him up, that now he shall exchange them for more solid and substantiall comforts. For, I have heard him, and observed him: so that let him see what he looseth in parting with base corruptions, worldly lusts, pleasures and the like, hee shall finde it more abundantly sup­plied in a farre more excellent manner in mee, and in the fruits and effects of my love unto him; so as he shall finde that there is nothing lost by entring strictly into my service. And whereas formerly hee walked in a vaine shadow, in relying on Egypt, Ashur, and the works of his owne hands: now hee shall have a farre more excellent shadow, which no storme, nor raine, nor injury of weather can pierce through: I am like a greene firre-tree unto him. Not such a shadow as those his Idols were, who could not keepe off the storme of Gods wrath from him, Ionah. 4.5, 6. nor such a shadow as Ionahs gourd was, which flourished for one day, and was nip't the next. No, I will be constant and permanent as my selfe, I will be as the greene [Page 304] [...] [Page 305] [...] [Page 306] firre tree; a constant shadow to keepe backe all annoyance whatsoever; not like the cursed noysome shadow of Idols, under which Ephraim rested before. But, I will observe and regard him, and be like a greene firre tree unto him. I will not onely be a shadow and shelter of defence unto him from injurie and molestation, that he may rest quietly; but hee shall be also fruitfull: though the firre tree be not so fruitfull: yet from mee is thy fruit found, whatsoever he is in him­selfe; yet this shall not be matter of discou­ragement unto him: I am all sufficient, there is enough in mee to supply him with: from mee is thy fruit found. But to take them in order.

Ephraim shall say, what have I any more to doe with Idols, &c.

Some thinke the words come upon Ephraims observing and hearing of him: so as when God is seene in his most excellent majesty and glory, and observed as he is just, mercifull and wonderfull terrible in himselfe, that this manner of hearing and observation causeth flesh and bloud so to stoope and reforme, as they yeeld themselves, and resigne up all unto God, seeing that miserable condition they are in, and what an infinite distance there is betwixt their impu­rity, and Gods most excellent holinesse. As we read of Isaiah when he had seene God in his throne of majesty; Isa. 6.5. Woe is mee (saith he) for I am undone, because I am a man of uncleane lips, and I dwell in the midst of a people of uncleane lips: for mine eyes have seene the King, the Lord of Hosts. [Page 307] And so of Iob, Iob. 42.5, 6. I have heard of thee by the hearing of the eare, but now mine eye seeth thee, wherefore I abhorre my selfe, and repent in dust and ashes. Which indeed is true in the generall, that a man then truly repenteth and turneth unto God, when he knoweth God and himselfe to pur­pose; and never effectually untill then: for Christ who cannot lye, and is truth it selfe, calleth this kinde of knowledge eternall life. This is life eternall, to know thee to be the onely very God, and whom thou hast sent Iesus Christ. Iohn. 17.3. But though this be a generall truth: yet we take it here rather for an incouragement unto Ephraim, as before, that nothing is lost by clea­ving unto Gods wayes, and forsaking of sinne. Now whereas Ephraim (shall say) what have I any more to doe with Idols: In the words we may consider.

1. The manner of expression, with a great indignation of soule, What have I any more to doe, &c.

2. The matter so hated with indignation, is Idolatry, their former Idols. Ephraim (shall say) What have I any more to doe with Idols.

Ephraim wee see renounceth Idolatry, The true re­nouncing of sin must bee with indignation. but in what manner is this done? with an high indig­nation of zeale and hatred: What have I any more to doe with Idols: Hee doth not say now that Ephraim hath left Idolatry, I will supply all these comforts that they had by Idols. But Ephraim loathes Idolatry, therefore he saith What have I any more to doe with Idols? It is [Page 308] a figurative Question, implying a strong de­niall with a strong indignation. What have I any more to doe with Idols? I have had too much to doe with them: I have now nothing to doe with Idols. It is a negation and deniall with as great aversation, and abhomination as can bee possibly exprest: for in such questions, the deni­all is set forth more strongly by a negation, and with a greater emphasis, then by any affirmation is possible to expresse. So elegant is the Spirit of God in setting forth spirituall things in a heavenly and transcendent manner.

Ephraim (shall say) what have I any more to doe with Idols, &c.

Hence in that Ephraim shall say thus, and say it with such vehemency of spirit and indignati­on, we may observe in generall.

Observ. There is excellent use of the affections.

God hath planted the affections in us to be as the winde, to carry the soule too and fro, forward 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, [Page 309] 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. 13 [...].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 [Page 311] 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 [Page 312] 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 [Page 313] 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 more rooted affection then anger, for hatred is a rooted offensive displeasure against persons and things; and so rooted as that nothing in the world can roote it out. Anger may be appeased, it is appeased in God, and it may and must bee in men. But hatred is implacable, aiming at the annihilation of the thing so hated.

3. When wee hate sinne chiefly in our selves.Againe, where true hatred and indignation is, there the neerer the ill is to us, the more we hate it, &c. As we hate it in it selfe, so we hate it the more the neerer it is to us, as a Toade or any ve­nimous thing, the neerer it is to us, we loath and abhorre it the more. So certainely, whosoe­ver hates and abhorreth sin as sin (as it is a hate­full thing to a renewed soule) so he hateth sinne more in himselfe then in others: because it is neerest in his owne bosome. Every man hates a snake more in his bosome then a farre off, be­cause it is more likely to doe him harme there. Therefore those that flatter their owne cor­ruptions, and are violent against others, as Iu­dah against Thamar, she shall be burned, Gen. 38.24. bring her foorth and burne her, when himselfe had gotten her with childe. So many are severe in punishing of others, as if they were wondrous zealous: but what are they in their owne [Page 314] breast? doe they reforme sinne in their owne hearts and lives? he that truely hates sinne, hee hateth his own sinnes more then others, because it is neere him.

4. When we hate sinne most in our families, &c.And so (in proportion) he that hates sin truely will hate it in his owne family, children and servants, more then in others abroad. It was a great fault in David, that he cockered up Adoniah and others in his owne house, whilst he was more strict abroad. Can men thinke to redresse and hate sinne in the common-wealth, and yet suffer it in their families? true hatred is most conversant in its strength neere hand. Those who suffer deboystnesse and prophane­nesse in their families, and never checke it in their children and servants, they hate not sinne, whatsoever countenance they may take upon them of reformation abroad, it commeth out of by-respects, and not out of true hatred.

5. When wee hate the greatest sin in the greatest measure.Againe he that hateth sinne truely as sinne, will hate the greatest sin in the greatest measure; because he hates it, as it is hatefull. Now in the nature of things, the greatest sin deserveth the greatest abhomination, and aversation from it. Therefore, he who truely hateth sinne, he hates the greatest sinne most of all. Those therefore that are very nice in lesse matters, and loose in greater things, It is but Hipocrisie: for hee who truely hates sinne as sinne, where the greatest sinne is, thither he directs the edge of his hatred, which is the strongliest carried a­against the strongest ill. And such a one will [Page 315] not respect persons in evill; but wheresoever he findeth it; if he have a calling, there will be an answerable hatred of it. Therefore if one be a Minister of the Word of God, he will doe as good Micaiah did, 1 King. 22. and will not balke Ahab for his greatnesse. And like good Iohn Baptist, hee will tell Herod of his faults, because he hates sinne as sinne; therefore (where he hath a calling to it) he will hate it proporti­onably in the greatest measure. 1 Sam. 2. Good Ely in this case, was too indulgent over his sonnes: but we must love no man so neerely, 6. If we can en­dure Reproofs for sinne. as to love the ill in them.

Againe a man may know that he truely hates sinne, if he can endure admonition and reproofe for sinne. Hee that hates a venemous plant which troubleth the ground, will not bee dis­pleased if a man come and tell him that he hath such a plant in his ground, and will helpe him to dig it up: surely he cannot bee displeased with the partie. So here, if a man doe truely hate sinne, will he be angry with him that shall tell him that he is obnoxious to such an evill which will hurt him dangerously and damne his soule if it be not helpt? surely no: there­fore let men pretend what they will, those who swell against private reproofe, they doe not hate sinne as sinne. Caution. Onely adde we this Cau­tion: A Reproofe may be administred with such indiscretion, out of selfe-love, and with a high-hand, as that a man may dislike the car­nall manner of reprooving. But if it be done [Page 316] in a good manner, he that hates reproofe, be­cause he loveth himselfe and his sinne (pretend what he will) he hates not sinne.

7. Such will not be flattered in their sins.So if a man love to be flattered in his sinne, it is a signe he hates not sinne truely. For there is naturally a great deale of selfe-love in man, which makes him that he loves to be flattered in his sinnes: whereupon he comes to be abu­sed to his owne destruction, especially great men. Now it is a signe of an ill state of soule, to bee subject to be abused by flattery, and to hate instruction: (saith Paul) Am I your enemy, Gal. 4.16. because I have told you the Truth.

8. If we hate to talke of, or mention it and shun occasions.Againe, we may know what our hatred to sinne is, by our willingnesse or unwillingnesse to talke of it, or mention it, or to venture upon the occasions thereof. Where hatred is, there is outward aversation; we flie from what we hate, and shunne to frequent places where we may receive offence. Whatsoever hath an Antipathie to nature, that we hate and runne away from. Therefore those that present themselves to the occasions of sinne, upon no calling: (say what they will) they feed sinne and live according to the flesh: those that hate a thing, will never come neere it if they can choose. Therefore, those that present them­selves willingly to places infected, where there is nothing religious, but scorning of Religion, your common representations of abhomina­tion, pretend what they will, their intent is to strengthen their owne corruption, against [Page 317] the good of their soules: this is the issue. Those that hate sin, will hate all that which may leade to it, the representations of sinne also. Can a man hate sinne and see it acted? wicked­nesse is learned, when one seeth it acted, as one of the Ancients saith well: therefore let us by these and the like tryals take notice what our hatred to sinne is.

Onely this our zeale, hatred, A limitation for expressing of our hatred to sinne. and indigna­tion to sin must have a mitigation and be re­gulated, least like an exorbitant river it exceed the bounds: therefore not to follow the Schoole niceties in the exactnesse of differences, we will touch the marke a little, how this zeale and hatred to sinne in reproofe (especially) must be qualified: wherein we must consider divers things.

First, Our calling 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 [Page 318] 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 [Page 319] 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 [Page 320] 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 [Page 321] 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 [Page 322] undone, because I am a man of uncleane lips, &c. for mine eyes have seene the King the Lord of Hostes. Thus when once he had communi­on with God, he began to loath himselfe. So if we would hate evill, let us labour more and more to be holy and to increase in that divine affection of love. For in what measure wee love that which is good, in that measure we hate the evill. As it is Psal. 97.10. Yee that love the Lord, hate evill. Insinuating that all that love the Lord hate evill. All those that are neere unto God, they hate all sin: the more they grow into communion with God, the more they grow in the hatred of all that is contrary. Let us therfore never talk of love to God, and of Piety and such like; for if there be any grace or com­munion with God, we hate all sin in that measure as God hateth; he who hath no zeale to reforme that which God hateth, he hath no love at all.

2. Wee must set before us what sinne is in it­selfe.Againe, the way to stir us up to hate sin in our selves and others, & out of that hatred to reforme it, is to set before us, what it is in it selfe: that it is the loathsomest thing in the world; worse then the Divel himself: for it is sin which makes him a Divell. That Corruption, Pride, World­lines, and Profanesse which we cherish, is worse then the Divell himself, because this made him a Divell. Let us make sin therfore as loathsome as we can, and then we shall hate it. And let us present it to our soules, as the most dange­rous thing of all, the ill of ills, which bring­eth all other evills upon us. This may appeare [Page 323] more ugly in our sight, in that the foulenesse thereof could not bee expiated, but by the death of the Sonne of God. And consider, what great torments he hath prepared for that which we so cherish: this proud sinfull and carnall disposition of ours so opposite to all goodnesse; God hath appointed to punish it with eternall seperation from his presence. It maketh God hate his owne creatures: Goe ye cursed into everlasting fire, Mat. 25.41. prepared for the Divell and his Angels. 3. Wee must con­sider the dange­rous condition of unrepenting sinners.

And to stir us up to reforme sin in all that be­long unto us, we must consider the dangerous condition that they live and die in, in whom this not reformed, Eternall torments and seperation is from God. These things may help to work in our hearts a hatred of sin: and from this hatred, a Reformation of it, with zeale and indignation. Therefore let us labour more and more for this temper of soule, that we may be like God and carry the Characters of the Children of God in us. There is no affection will distin­guish us from Hypocrits more then hatred, which commeth of love, which is the first borne and breeding affection of all others. For why doe we hate any thing, but because it is opposite to that we love? why doe we hate ill, but because it is opposite to God and to Christ whom we love? amongst others, take we along this consideration with us, that it is the Speare which wounded our blessed Savi­our, and that it is that he hates most, which we [Page 324] love most. Consider the Holinesse of God that he would punish it in his owne sonne, ere it should not be punished.

4. Wee must consider it is the bane of all our comforts.And consider that it is the bane of all our comfort, this which we so cherish, and that it imbitters all things to us. We cannot rejoyce (no not in the good blessings of God) whilst we are guilty of sinne: Psal. 66.18. neither can we pray comfortably, whilst our hearts regard it. In this case that which should rejoyce the heart, communion with God, Psal. 50.16. is terrible to us. What have I to doe to take his name in my mouth, when I embrace such sinnes. The day of judgement is terrible also, for how can a man thinke comfortably thereof, if therewith hee expect a heavie doome for his sinnes he liveth in? So we may say of the day of death, none of these can be thought upon without terror, when therewithall it commeth to ones minde the cutting off from their sinnes, 2 Cor. 5.11. and the terror of the Lord against all sinne whatsoever. It should be the joy of our hearts to thinke of these happy times: therefore there must needs be a great deale of sinne and Atheisme in our hearts, when we cannot thinke comfortably of them. For either wee believe not these things, and so are plaine Atheists: or else, if we beleeve them, wee are exceeding foolish to loose fu­ture joyes for the poore pleasures of sinne for a season. 5. We must grow in the love of grace and good­nesse.

Let us labour to grow in grace more & more, for the more we grow in the love of God and of [Page 325] of good things, the more we shall hate sin: for whatsoever may be said for the growth of love & cherishing of it to good things, the same may be said for the hatred of ill in a contrary sense.

The last helpe shall be, to place and drive our affections a contrary way, 6. Change the ob­ject to its right opposite. to translate and place them on a contrary object, when they are stirred up to evill attempts. As when Hatred is stirred up, direct it to its proper ob­ject, sinne: when Love is irregular; thinke with our selves, that God hath not planted this affection for this object: but to carry me another way: J must love God above all, and all that hee loveth for his sake. Hath God put Love and Hatred into my heart to hate my brother whom I should love, and to love the Divell, and hate God? O no! I should love God above all and my brother as my selfe; and hate the Divell and all his workes, whom J have renounced in my Baptisme; therefore in distempers of the affections, make a diversion, and turne them the right way. As Physitians use to doe, when the distempered blood runs dangerously one way, If they cannot stop that, they open a veine to drive the course of the blood another way. So it is Christian pol­licie, when the affections run dangerously one way, then to reflect thus upon our selves. I but is this the end why God hath placed this affection in me, Certainely no, he hath planted this affection in me for another purpose. There­fore, I will hate that which I should hate, sinne [Page 326] in generall: and my owne sinne most of all, which makes me hate my brother. This should be our daily taske and study, to take off the affections where they should not be placed, and to fix them where they should be placed: and there to let them goe amaine, the faster the bet­ter; restraining them where they should not runne out.

Thus we ought to temper our selves, and to worke in our selves as much as may be a sound hatred to all sinne, not onely of the second Table, but of the first also. The Church here saith, What have I any more to doe with Idols? Now I hate all vaine inventions. And thinke not with Gallie that this belongeth not to us, if we be Magistrates and called to it, to stand for the cause of the Church and true Religion.

What have I any more to doe with Idols?

The last thing to be observed from Ephraims manner of expressing his indignation is,

Observ. That where Love is not well contracted and begunne, it will not hold to the end, but will end in eternall hatred.

That all wicked leagues must end in everlast­ing hatred Gen. 3.15.The Serpent and Hevah had some poore ac­quaintance together (as the issue proved.) What did it end in? The seed of the woeman shall breake the Serpents head. This association and acquain­tance ended in everlasting warre and breach. So all covenants leagues and associations with those wee should not joyne with, can never soder handsomely together but will end in e­verlasting hatred. What a strict league was in [Page 327] former times betwixt Ephraim and Idols? But when Ephraims eyes are opened to see his Idols Divels, he detests and loaths all abhominations; and is of another minde; What have I any more to doe with Idols? he abhominates them, as the word importeth.

Let us therefore beware with whom wee joyne in intimate league. That naughty association and leagues causes a miserable rent in the affecti­ons. For what makes miserable so much, as the renting of the affecti­ons from that they were strongly placed on; when love is rent from the thing beloved. If we place our affections (for some bie respects) upon wicked persons, this will cause so much the more torment and indignation against our selves, that we were so foolish to suffer our af­fections to enter so deepely where they should not. Rev. 17.12, 16. Those that glory in their league with Anti-christ, and wonder at the Beast, thinking him a Demy-God: will this be alway so? O no, when God opens the eyes of any of his people, they shall hate them for ever. So wicked per­sons that now are led on to this and that wicked course, shall this be alwayes so? Woe to thee if it be: but the time may come that thou shalt say, What have I any more to doe with Idols, or with such an ones acquaintaince? I cannot in­dure to looke on him, hee tainted mee, and mis­led mee, and tempted mee: now we must be two, parte we must, and I would we had never met together. A Considerati­on in choice of company. Therefore before we place our affections on any, consider who they be; whe­ther we be likely to live with them for ever or [Page 328] not? whether there be any evidence of grace in them. If not, let them be two to us; for whatsoever vanity is in the things or Persons we love, if we belong to God we must be se­parate from them, unlesse we will be damned. Therefore we must be wise to prevent the dan­ger betimes. Ephraim might have knowne before the danger of Idolatry had he been wise, and prudent; But it is well he knowes it now at length, which causeth him so to abhomi­nate Idols: What have I any more to doe with Idols? This much is spoken because of the luke-warmenes and cold temper, neutrality and halting of a great many in the world: having so many sinnefull combinations, and associa­tions one with another, as if these things were not materiall.

That a reflecti­on of what wee are & hope for is a meanes to preserve a right temper:Now let men consider what a disposition this is, and how it stands with that disposition which must be in those that are members of Christ, and looke for Heaven. Let a Christi­an alwayes remember what he is, and what he hopes for, and this will put him in a right tem­per. 1. What he is, a King, and an heire of Heaven, &c. After which he should reason with good Nehemiah, Nehe [...] 11. Shall such a man as I flie? shall such a man as J doe this? J am redeemed from my sinnes and advanced to be a King, to rule over my lusts, to be an heire of Heaven and eternall happinesse in the world to come, to raigne with Christ, and shall J doe thus and thus? Doth this stand with my new temper, [Page 329] this sinne, this filthinesse, this base action, and thoughts, that I am tempted to and incumbered with. Shall such a man as I follow these base actions, wayes and companions? consider we this well, and then it will breed Ephraims Re­solution, What have I any more to doe with this base lust? what hath it to doe with me? or J with it? Is this and this action befitting a King and an heire of Heaven, and a new creature? and if a man be in authority, then let him con­sider what Mordecai said to Hester; Hest. 4.14. What if thou be called to the Kingdome for such a purpose. What if thou be called to this place or dignity for this purpose? to reforme such and such a­buses. Thinke with thy selfe, not onely in particular what thou art? but in thy place, what if thou be called to reforme such abuses? such unsound doctrines? to stand for God and for the truth. This will breed this resolute indig­nation of Ephraim in us; What have I any more now to doe with Idols? All which is for the manner of Ephraims indignation: A strong negation of an abhominated thing: what have I any more to doe, &c. The next which is the Substance and Matter abhominated [Idola­try] must be reserved for some other time.

THE ELEVENTH SERMON.

WEE have heard at severall times heretofore, how gra­tiously God deales with his people, alluring them by many free and gratious promises to his service, the particulars whereof, we heard heretofore at large. This 9. Verse. [Page 330] hath reference unto that which went before Ver. 3. There Ephraim renounceth his former Idols. Ashur shall not save us, &c. and here Ephraim shall say, what have I any more to doe with Idols? unto which the answer is, I have heard him, and observed him; I am like a greene firre-tree unto him: from me is thy fruit found. Now in that Ephraim shall say, what have I any more to doe with Idols? This in summe is onely the first part of the third Verse repeated in another manner: that Ephraim shall and will goe on in abhominating Idoles, be con­stant in his former resolution. Therefore in that Ephraim shall by the Spirit of grace, goe on in renouncing all false confidence, God sheweth here that Ephraim shall loose nothing by it (for he intends here the continuance of time) I have heard him, and J doe heare him, and I will heare him and respect him: and be like a shadie greene firre-tree to shade him, causing him also to be aboundant in fruit, From me is thy fruit found.

Ephraim shall say what have I any more to doe with Idols: here we considered the manner of expression, and then the Matter it selfe.

Ephraim shall say, what have I any more to doe with Idols?

To come therefore to the Matter it selfe specified (Idolatry) against which Ephraims indignation is directed:

What have I to doe with Idols?

In handling whereof we must take in all these [Page 333] foure together, that is

• 1. False Doctrine, which is the foundation of Idolatry.
• 2. Idols themselves: or
• 3. Idolatry, which they tend to (for hee which hates Idols, hates them, because he hates Idolatry) or
• 4. Idolaters, as if he had said,

What have I any more to doe with Idolatrous Doctrines, opinions or conceits: or with Idoles framed according to these conceits: or with Idolatrie or Idolaters? for these goe together, no man worships Idols, but because he is poi­soned in his conceits: and Idols are forbidden, because Idolatry is dangerous; and communi­on with Idolaters is forbidden, because of Idola­try. So that the Doctrine, Idols, Idolatry, and Communion with them, all these are objects of Ephraims abhomination and indignation.

Ephraim (shall say) what have I any more to doe with Idols?

It were to mispend pretious time (appointed for better uses) to tell you of the abhominable distinctions of the Papists of Latria and Dulia, or to insist upon a discourse of Heathenish Idola­trie: Truthes, but not so profitable for us to spend time in. 1. Reasons of E­phraims hatred unto Idols. Therefore we will rather come to shew the Reasons, why Ephraim so abhorreth Idolatry, Idols, and conceits of all.

To begin in the first place with Idols; 1. Because they are abhomina­ble unto God. when Ephraim is truely converted, he hates them, because Idols are abhominable to God, unto [Page 334] whom Ephraim is now converted. Ephraim hates Idols, for Idolatry is spirituall Adulterie, Religion is as it were a conjugal act of marriage, so that a breach in religious worship, is a breach of spirituall marriage. Now the worshipping of Idols being a breach of the conjugall act of marriage betwixt God and the soule, spiri­tuall Adulterie, it must needs be abhominable. For adulterie is an abhominable filthie thing; much more spirituall Adulterie: therefore (saith Ephraim) What have I now any more to doe with Idols?

2. Because Idola­try frames base conceits of GodAnd then againe, Jdolatry frameth base con­ceits of God: whereas on the contrary wee should elevate and raise up our hearts unto him, Idolatry pulls him downe and conformes him to our base conceits. Were it not a wrong to man, to make him like a Swine, or an Ape or some such ridiculous creature? who in this case would thinke himselfe well used? there is not such disproportion betwixt any creature and man, as there is betwixt the great God of Heaven and Earth and the best creature that can be made to resemble him. Therefore it is an abhominable abuse and dishonour to the great Majesty of God to be represented any kinde of way.

3. Because they are opposite to God.Againe, Consider the opposition betweene any representation of God, and God: they are corruptible things, God is incorruptible; they are visible, God is invisible: they are vaine and nothing; God a being of himselfe, [Page 335] who giveth being unto all things. God is the living God, and the cause of all life. To be briefe, the Scripture to shew Gods hatred of them, calleth them dung-hill gods, and (Abell) as it is in this booke, vanitie, nothing, a name to alienate the affections from them.

Yea further, because God is a Jealous God, 4. Exo. 34 Because God is a Iealous God. Isa. 42.8. and will not give his Glory to another. E­phraim therefore as soone as hee commeth to know God, hee hateth Idols, because hee knows God being a Jealous God could not en­dure them.

Now Idolatry is committed, How Idolatry is committed. when either we set up false gods in place of the true God: or when we worship the true God in a false manner.

Quest. But now another Question may be mooved, whether the Papists be Idolaters or not? for we live amongst many of them; therefore we cannot be to warie of them.

Answ. The Answer is affirmative; they are Idola­ters, and worse in some sort then the Heathen Idolaters were. Onely change the names of the Popish Saints which they in Popery worship, Papists proved to be Idolaters. and the names that the Heathen worship, and they will be all one. Now names be no Rea­lities.

How may this be cleared?

1. Because they give the honour due unto God unto others. Mat 4.First, they give the honour due to God to o­thers, which is Idolatry, the religious worship only due unto God they give unto other things. Christ when he said, him onely shalt thou serve: [Page 334] [...] [Page 335] [...] [Page 336] excepted the least divine worship from the creature. The Divell we know would have had him fall downe before him: but Christs answer is, Him onely shalt thou serve; that is him onely shalt thou religiously prostrate thy selfe unto; so that religious worship is proper to God onely. Now this they give to Saints, for they pray to them, which is a religious wor­ship.

Object. But they object, that they pray not directly to them: but to them as Mediators, that they may pray to Christ for them.

Answ. 1 First they raise them above their degree to make them mediators, and so dethrone Christ of his office of Mediator, at least joyne copart­ners with him.

Answ. 2 But this is not all, they pray directly to Saints, to helpe them against severall ills (as they have severall Saints, for severall evills) whatsoever they say who are not ashamed of lying to further their designes, yet their books and writings doe testifie the contrary.

Answ. 3 Then againe they vow to Saints, as in the forme of their vowes is seene: I vow to the Virgin Mary, &c. Now a vow is a religious act. They vow to Saints, and burne incense unto them, erect Temples, and set apart dayes for their worship, and so breake all the foure Commandements of the first Table. In a good fashion it is not unfit to remember them, that their memoriall may be kept: but wee are not to worship them.

And besides Saints, they have other false gods: for their head of the Church is an ab­hominable Idoll, unto whom they ascribe that which is proper unto Christ, to be the head of the Church, which hath no influence from him, but all from Christ the spirituall head thereof. Therefore the Apostle complaineth of such: Who hold not the head, Col. 2.19. &c. Those of the Romish Church, hold not the head, hold not Christ, because they attribute that to Saints and men, which is proper to Christ onely. They make the Pope the judge of all contro­versies, who must give authority to the word, and determine Scripture to be Scripture, what a shamefull thing is this to make him judge of the Scriptures which must judge him at the last day? a pitifull thing it is, to see a man of sinne goe about to judge the righteous law of God, and to determine of that which must ere long determine him unto eternall torments, without particular repentance. Yet being spiritually drunke, this folly they are given too, that they will be judge of that which must be judge of them. Many wayes they make him an I­dol, ascribing that to him which is proper to Christ.

Answ. 5 So likewise, they make their Sacraments to be Idols; 1. Baptisme. for they ascribe to the water in Baptisme power of conferring grace. Now grace is Gods Creature onely, for all the Crea­tures in Heaven and Earth cannot conferre the least dram of grace; it is a thing of Gods [Page 338] making. Now to raise an element to conferre grace, and then to trust in it ex opere operato, for the conferring of it, is to make an Idoll of it. 2. The Bread in the Lords Sup­per. And for the Bread; none of all the Heathens ever had such an abhominable Idoll as the Masse, a breaden God: for they worshipped living creatures, and there is not the worst living creature, but it is better then a peece of bread; and yet they worship that, for (by their owne confession) if the intention of the Priest be not to the action, there is nothing but bread. How may the minds then of men be tormented, when they may or shall think, perhaps the Priest hath no such intention? and so are in danger of Idolatry. For saith the Psalmist, Their sorrowes shall be multiplied that hasten after another god, Psal. 16.4. &c. So certainely the sorrowes, and scruples of those that are Idolaters shall bee multiplied, they cannot but be much tormen­ted in soule sometimes. Coster himselfe a for­ward Jesuite acknowledgeth, That if (upon the words of Consecration) the Bread be not turned and Transubstantiated into the body of Christ, we are the most abhominable Idolaters of the world. B. Iewell. D. Rainolds. D. Fulke D. Whitaker. D Willet. Perkins, &c. But we make the Minor and Assumption (long since prooved by the late worthies of our Church) but there is no such transubstantiating of the Bread into the Body of Christ: there­fore by their own consent they are the most ab­hominable Idolaters of the world, worse then the Heathen.

And in their equalizing traditions (which [Page 339] are but the inventions of mans braine) with the Scriptures: they commit Idolatry, in that they make their very Church an Idoll. But what should we speake of their Church, when they have the Pope who is their Church ver­tually: for what is said of the one may be said of the other. When they come to the issue, the Church is nothing but the Pope; whatso­ever their Church or counsels say, hee is the whole Church. Many wayes they are grosse Idolaters, especially the common-people: for though they say they give not Laws, wor­ship to the Image, but Dulia, service. But can the common-people distinguish, who give worship to all alike? to say we worship not the Image, but God before the Image, was the Heathens excuse, as we may see in Arnobius. Can the common-people distinguish? no, for they are ignorant Images themselves, in this they are worse then the heathens, because they have more light, and still the more light, the more sinne. For they have beene foretold, that the whoore of Rome should be the mother of all fornication, the Spirituall Babylon, Sodome, Reve. 17.5. and Aegypt, in regard of Idolatry, the mother of all these abhominations. Now for them who have beene forewarned hereof, and in so much light still to continue Idolaters, and persist in false worship, is to be worse then the Heathens, who had not the like light and warn­ing.

Quest. But what is the reason that they are so impu­dent and audacious?

Answ. 1 First (to answer with the Scriptures) they are drunke with the whores cup, and we know a drunken man dares doe any thing.

Answ. 2 And then againe, (as the Psalmist speakes) because those who worship Idols become blockish and stupid like unto them, for an J­doll is a blockish dead thing. So Idolaters are stupid dead things in a sort, Psal. 115.8. who are sel­dome converted; partly because they are drunke, and partly because they are stupid, like the Idols they worship.

Vse 1 If this be so, as it is too true to the eye of the whole world, then how ought we to blesse God, who hath brought us out of this palpable Aegyptian darkenesse, out of spirituall Sodome, as Lot was out of that Sodome: O we cannot be thankefull enough, nor ought we to desire to returne to Sodome againe, Gen. 19. or unto Aegypt. Where then is place left for neutrality? those neuters that will be of neither Religion? Is such a disposition from the Spirit of God, which maketh Ephraim say here, what have I any more to doe with Idols? Ephraim would not be a neuter, therefore what shall we say unto them that present themselves to Masses in their travells especially; is this to say with Ephraim: what have I any more to doe with Idols? we must beleeve with the heart, and confesse with the mouth to salvation: Rom. 10.9. if a man might escape with having his heart to God-wards and his body prostrate, where were confession? In Elyas time, God told him, that [Page 341] there were left seven thousand in Israel, who had not bowed the knee to Baal, 1 King. 19.18. that is who made no bodily prostration. Therefore as the Papists do not joyne with us, so neither ought we with them, if we hold the contrary Religion false: in this case we should not present our selves with them in any service.

Vse 2 Againe, if this be true, what doe we thinke of reconcilers of Religion? a thing impossible, as the Apostle sheweth, 2 Cor. 6.14, 15 For what communion hath God with Belial? Christ with Anti-christ? what communion? The Question is a strong Negation, as that of Ephraim here: What have I now any more to doe with Idols?

Object. But some may say we differ from them onely in circumstance.

Answ. We may aske any man who hath braines in his head, whether Idolatry bee a circum­stance or not? it being cleere that they are as great Jdolaters as the Heathens in many in­stances. If any affirme that Jdolatry is a cir­cumstance, there is no disputing with such a one. That which is the sin which makes God abhorre and desert his own people, is that a cir­cumstance? is that a circumstance which is the chiefe sin against the first Table? Granting that they are Idolaters, that the Pope is Anti-christ, & Rome to be Babylon, and Babylon to be the mother of al fornication. This must needs follow that ther can be no reconciling of these two Religions: we may come neare them, and become Papists, but they will never come neere us to be good Christians.

Vse 3 Againe, if this be so that Popery be Idola­ry, 1 Iohn. 5. and that we must beware of all Jdolatry, let us take heed therefore that we have nothing to doe with them more then we must needs. Converse with them in our callings we may, because (as an ancient father saith) we be com­possessors of the world, and not of Religion: we must goe out of the world if we will not have to doe with them sometimes in the places where we live, but amity is very dangerous with such; the Scripture runnes much upon it, should we love them whom God hates. It was Eves fault, that without a calling she ven­tured to talke with the Serpent, wee should therefore shunne conversing and parly with them as much as may be. As there were railes set about mount Synai, to keepe of the people from touching the Mountaine; so God hath set hedges about the second Commandement, to keepe us off from offending in it: as it was usuall with God in this kinde. As when he would keepe them farre from murder, Deut. 22, 6. Exo. 23.19. he for­bad them to kill the damme with the young, and not to seeth a kid in his mothers milke, onely to restraine them from murder that ab­hominable sin; such precepts the Jewes call the hedges of the Commandements. So for Idola­try, the Scripture would have us hate the gar­ment spotted with the flesh, to defile the Coverings of the Images; Jud. ver 23. Isa. 30.22. Eph. 5.11. to account them as a menstruous cloath, &c. and to have nothing to doe with the unfruitfull workes of darkenesse. To hate all [Page 343] monuments of Idolatry. As Augustine saith of monuments; any monument mooves and stirs up the minde. So any thing that may moove or stirre us to Idolatry, wee should abhorre and keepe a farre off from it.

And therefore the Commandements are set downe in the highest pitch of the sinne, to shew that we should avoid all the degrees under that which leads to so great a breach, and that wee should hate all those steps and leadings to the sinne it selfe. We should therefore beware of Popish writers, and doe with them as was done with the Magicke bookes in the Acts; Act. 19.19. burne them all, least they corrupt our selves and others. Learne we this of the Papists, who hate our Bookes, burne them, or locke them up safe: yea hate the very Names of Luther and Calvin, much more their Bookes.

In this case it is with the soule of man, That a mans spirit tasts of the Authors he is most conver­sant in. as with water that relisheth of that soyle through which it runnes: if it run through a hot soyle, as baths through a sulphury soyle, it talks of that. So the spirit of a man tasts of those au­thors hee runnes through. Therefore such who converse much in Popish writings (unlesse Mi­nisters who have a calling that way to con­fute them) are in danger to be insnared by them.

Vse 4 And then againe if we must hate all Idolatry, wee must take heed of occasions. Not like some looser Christians, which make no matter of crucifixes: how doth the Spirit of Ephraim [Page 344] here agree with such? a crucifix is but a tea­cher of lies, representing onely the outside and that falsly: for there is no expression in Scrip­ture what kind of man Christ was. And if there were, 2 Cor. 5.16. yet the Apostle sheweth, That wee must now no more know him any more after the flesh: not as such a man, as tall, and faire, &c. But know him as the Mediator, as King of Hea­ven and Earth, avoiding all lewd base conceits of him: people in this kinde are too bolde, and runne too neere Popery. A Father saith well, No man is safe that is neere to danger. 1 Cor. 10.14. Wee are commanded to flie from Idolatry, we must not come neere the pits brinke, least we fall in; runne and flie from it as from a Serpent, dally not with the occasions.

The more close Idolatries of many Christians.But to leave this grosse Jdolatry, to speake of something which more neerely concerneth us, and which wee are prone to: though we hate these grosse Jdolatries, yet there be some wee are more neerely addicted to: as,

1. To have false conceptions of God.First of all, there is a pronenesse in us in our worship, to conceive false conceptions and Ideas of God, and so in place of worshiping God, wee worship an Jdoll of our owne braine.

Quest. It may be said, How shall wee conceive of God when we worship him?

Answ. Wee must not conceive of God as of a finite essence.1. First of all Negatively, doe not dishonour God in imagining any character of an infinite incomprehensible God, but conceive of him, as an infinite essence.

And then conceive not absolutely of God, but of God distinguished in three Persons. 2. We must con­ceive of God, distinguished in 3 Persons. The Father, Sonne, and Holy Ghost, or else wee conceive an Idoll. For there are three Persons in one common nature, and in our Prayers, we must not conceive the Nature without the Persons.

In the third place, 3. Wee must not conceive of God without Christ. we must not in our Prayers conceive of God without Christ the Mediator. For even as God was onely to be knowne and spoken to towards the Tabernacle: so Christ is the Tabernacle now where God manifests his gratious presence, and will be worshipped in him the Mediator. For God considered out of Christ is a consuming fire: without Christ no converse with God. Let us therefore take Christ along with us, when we goe to God, goe to him by God in our Nature, our Immanuell, and so we shall conceive of God aright, and not worship an Idoll of our owne braine.

Againe there is another thing which is a common abuse among Christians, 4. It is Idolatry to transforme God like to us in affections. wherein they come neere to Idolatry, when they trans­forme God to be like themselves in their af­fections, as it is the property of all unregenerate men to doe so. Idolatry is so naturall it cannot but transforme God to be like it selfe, as for instance. A man that is not a gratious man, in the pride of his sinnefull course, thinks that God is like unto him: Psal. 50.21. Thou thoughtest that I was like unto thy selfe: therefore I will come against [Page 346] thee, &c. As oppressors and such who grow great by ill courses, they justifie this much: would God let me alone if he did not approove of my courses? so they make God like them­selves. And so the good-fellowes of the world, they make God to allow all their dissolutenesse, because he lets them alone. So those that are fierce and cruell by nature, who delight in cruelty, vexation and blood, they transforme God as though he delighted in such things, and make him a God of blood. So others trans­forme God to be all mercy: this is to make God an Idoll, and as ill as if they transformed him into this and that creature, worse then the Heathens, in regard of their light under the Gospell, yet this is the disposition of many Christians now a dayes.

Quest. What was the reason why the Heathens wor­shipped Bacchus and Venus, such abhominable gods?

Answ. They to countenance their lusts and drun­kennesse deifie them; an abhominable sinne of the Heathen, for which God gave them up to other sinnes. Doth not our sinne come neere theirs, when we make God to countenance our sinne, and cite Scripture for it, as if God did countenance sinne in his word, this is to trans­forme God into our owne abhominable con­ceits. Those therefore who blesse themselves in any sinfull course, they are guilty of Idolatry in the worst kinde that may be: for it is as ill to transforme God to allow of such courses, [Page 347] as to transforme Christ to die for such who goe on in their sinnes without remorse, or to transforme him into the likenesse of such and such vile creatures.

Further, 3. It is Idolatry to set somewhat up above God in our soules. there is another sort of Idolatry Christians are subject unto, to set up some­what in their hearts higher then God, there is no man without grace but he doth so untill his conversion. Nay, when a man is conver­ted, he is prone to this, to Idolize and set up something above that which should bee in the heart. Col. 3.5. Hereupon Paul calleth Covetousnesse Idolatry: because a covetous man placeth those affections upon his owne wealth, which should dwell in God: Iob. 31.24. for he saith to the wedge of gold, thou art my confidence; thinking his wealth shall beare him out in any ill cause whatsoever. And then againe, that time which hee should spend in thinking of God and of a better life, he burieth those thoughts in his mucke and wealth, toyling and moyling in the world, when he should serve God. 4. Such commit I­dolatry who have mens per­sons too much in admiration. Thus the covetous man is an Idolater.

And there are some guilty of Jdolatry like­wise in an other kind, such as have mens persons too much in admiration; that deifie them, espe­cially if they be in great place, such who will offend God before they will offend them, and whereas for Gods Glory they should deny themselves: they deny themselves and make themselves fooles for men; and to please them by whom they hope to rise deny both wit and [Page 348] honestie. This is abhominable Idolatrie, and such are as farre from Heaven and salvation, as those that fall before an Idoll, if they repent not. O! If these men that studie to please men, and deny themselves for them, would be as carefull to please God as they have beene to please men, how happy, and what excellent Christians would they bee. As a great man pleaser in his time said; A Scotish Re­gent before his execution. If hee had served God as well as he had served his master the King in that time; God had not left him so in his old yeares. To set up any man so high in our affections, as for him to deny our selves, cracke our con­sciences, and doe things unlawfull, will bee miserie in the end. Gal. 1.10. If I please men (saith Paul) I am not the servant of Christ. Hee meaneth sinfull pleasing, for their ought to bee service and respect, due honour must be given unto those who carry Gods Image, our Governours; yea great respect and honour, and nothing in this kinde can be too much; but to goe beyond our bounds herein, is to commit Idolatry. As the Heathen did, when the government of Rome was turned into an Empire, some of their Emperours were made gods by them after Augustus time, wherein they could not have devised to have done them greater wrong, for they all came most of them to fearefull ends. It is ill for any man to have God his corrivall, for no greater misery can befall a man then to be set up in Gods roome, so to rule a mans ho­nestie, will, and conscience at his pleasure; [Page 349] for God is a Jealous God, and will not endure such Idolatry.

And so in the next place, 5. Such Idolize who professing Christ will not suffer any thing for his sake. they frame Christ an Idoll, in taking him without his crosse: they will be of the true Religion, but when they come to suffer any thing, if it be but a frowne, a reproch or disgrace, they give out and fall backe. Such they frame to themselves an I­doll, a false Christ: for the knowledge of Christ is never without the Crosse, some crosse or other, some persecution or other in some kinde. 2 Tim. 3.12. All who will live godly in Christ shall suffer persecution. A man may live godly and not suffer persecution, but he that will live godly in Christ, so as hee sheweth his nature to be altered, carrying an Antipathy against all false courses, and so as the world may con­ceive that he is such an one, it is impossible that he should live in the world without per­secution: because he shall meete with those that are of an opposite disposition. Therefore to frame a smooth Christ, all comfort, is to frame a false Christ and a false Religion, to frame an Idol that hath no truth in it, that never was, nor never will be to the end of the world.

Againe, 6. Idolatry is com­mitted when we set up our owne wits and wills instead of Gods. unconverted persons (especially) are prone to another Idolatry, to set up their owne wits and wills instead of Gods. So as there is not a greater enemy to Religion then our owne conceits and wills, which will have a modell of Religion of our owne braine, which must stand let what will come of it. [Page 350] This is the fault especially of great learned per­sons, who take upon them conceits and ap­prehensions of things; and then do [...]e upon these brats of their owne braine. And so for will, to have our owne will in all things, as the speech is, My mind to me a kingdome is: I will have my wil, whatsoever come of it. This is Ido­latrie, for whosoever will come to Heaven, must deny his will: Mat. 16 24. The first lesson in Christs schoole is selfe-denyall, Deny all of wit and will, to have no more wit and wisdome, especi­ally in divine things then God will teach us: and no more will, which is distinct and opposite to Christs will, but to bring our wills to his in all things. When men will goe about great af­faires, and set upon things in their owne wit and strength, never praying nor depen­ding upon God for a blessing, this is a kind of Idolizing of parts, to worke out things by pol­licy, strength, wit, and parts. As that Hea­then Atheist could say, Let cowards pray if they will: but his successe was answerable. So is it not the common Atheisme of the world, they goe about things in confidence of their wit and parts, and so hope to attaine a glorious issue: whereas God who overthrowes Babels, takes delight to confound all their devices: it is his daily practise, Luk. 1.52. To send the rich emptie away, and exalt the humble and mocke. Those who set upon things rashly without prayer, as though they were Lords of all, and without de­pendance upon God, promising themselves [Page 351] good successe, they make Idols of themselves: as a proud man is an Idoll, hee worships him­selfe, whilst he leanes to his owne wit, plots and parts: carnall men thus Idolize them­selves.

Againe you have some who are none of the worst, 7. Idolatry is com­mitted by trust­ing to the performances and tasks of Religi­on. who commit this great sinne of Idola­try by trusting to the outward performances and taskes of Religion, thinking that God must needs be bound unto them when they have done so many taskes, read and prayd, or heard so many sermons, or done a good deed. But heere lyeth the spirituall subtilty, in that they set up these things too high, when if they finde not that successe they looke for, then they in­wardly murmur against God: when rather all these things should be done with a spirit of Humility and subjection, using them onely as meanes whereupon we expect Gods blessing, craving his assistance and strength to doe them in a holy and a selfe-denying manner: when we doe otherwise, and trust to the outward taskes and performances we doe, wee make them Idols. And you have many that goe along with outward performances, who never come to a dram of grace, because they trust to the outward performances, and looke not to the life and soule of them, which is the Spirit of God assisting, quickning, strengthning bles­sing them. The life of a Christian is a perpe­tuall dependance upon God in the use of meanes; and not an Idolizing of them, to bee [Page 352] carelesse when he hath done his taske.

8. It is Idolatry so to trust to the worke of grace as to neg­lect justificatiō and acceptation to life everlast­ing.But a more subtill Idolatrie then this is of an other kinde, when we trust too much to the worke of grace, and rely not upon God in Christ in the matter of justification and accep­tation to life everlasting, which is a fault both

• 1. Before,
• 2. After Conversion.

1 First before Conversion. When we thinke we have not done so much good, and beene sufficiently humbled, and therefore that God will not be mercifull to us: as if Christ must take us with dowry of good deeds, or else hee cannot, whereas all grace is promised, upon our entry and comming into the Covenant of grace, upon our believing, when we come with emptie hearts and hands: The poore (saith Christ) receive the Gospell, Mat. 11.5. Mat. 9.13. Mat. 11.21. and those that are lost, Christ is sent to save them, and to call in the weary and heavie laden.

2 And after Conversion; those that are in the state of grace oftentimes want that comfort in the maine point of justification and accep­tation to life everlasting which they should have: because they looke into their imper­fections, seeing this and that want, and so are swallowed up of discomfort; whereas if we had all the graces in the world, yet we must live by Faith, relying upon the merits of Christ. For our good works bring us not to Heaven as a cause, but onely are helps and comforts to us in our walking to Heaven. For if we had all [Page 353] the sinnes of all men, yet Christs all-sufficient Righteousnesse is sufficient for to doe them all away, if wee can goe out of our selves, and cleave to that. Therefore in trouble of consci­ence, we must not looke either to our good or our ill, but to Gods infinite Mercy, and to the infinite satisfaction of our blessed S [...]viour the Lord Jesus Christ, there as it were loosing our selves, seeing our sinnes as mountaines drowned in the infinite sea of his Mercy. The blood of Christ, that will pacifie and stay the conscience, nothing else can give rest to our soules. If we looke to our workes and to the measure of our sanctification, what saith holy Paul in the like case? Yea doubtlesse, Phil. 3.8. and I count all things but losse, for the excellency of the knowledge of Christ Iesus my Lord, for whom I have suffered the losse of all things, and doe count them but dung that I may winne Christ, even his Righteousnesse and best works; therefore there is no regard to be had of them in that case. Wherefore when wee would speake comfort to a distressed conscience, wee must not looke to his ill or good, but to the command. This is his command that we believe: 1 Iohn. 3.23. and looke to the all sufficiencie of God in Christ, and the promises, whereby we honour God in giving him the glory of his truth, and depart with comfort. Therefore though wee hate grosse Idolatry, yet we see there are many wayes wherein the soule may bee seduced, whereby we may come very neere that sinne [Page 354] which our soule hateth; by trusting too much to something out of God.

Vse. 5 If then the case be thus, how shall we come to reforme it (for a Use of Direction) so as to flie from all Idolatrie, How to reforme our selves so as to flie from Ido­latry. and to say with Ephraim, What have I now any more to doe with Idols?

1 First of all doe but consider Gods hatred unto all sorts of Idolaters: for he accounts such to hate him, and so accordingly punisheth them. In the second Commandement those that are given to Idolatrie in any kinde, are such as hate God, which is a horrible thing, and yet notwithstanding this is the disposition of all such as are Jdolaters; so farre forth as they are Jdolaters they hate God: for the more we know God, the more we shall hate all Idols, What have I now any more to doe with Idols?

2 Labour to grow in the sound knowledge of God and of Christ, and of their all-sufficiency. Marke S. Paules method, Coloss. 2. and in other places, when he would draw us from all out­ward things, he speakes gloriously of the full­nesse of Christ. In him dwelleth all the fullnesse of the God-head bodily: and, In him you are com­pleat. Col. 2.9. When he would draw them from, touch not, taste not, handle not, worshipping of Angels, and from counterfeit humility, hee labours to dis­possesse them of these Idolatrous conceits, and to possesse them of the fullnesse of Christ. If in him we have fullnesse, why should we looke for any thing out of him? If we be compleat in him, Jf all fullnesse be in him, why doe wee [Page 355] seeke any thing out of that fullnesse? Thus the holy Apostle shutteth up his first Epistle, Babes keepe you from Idols. What is promised there? 1 John. 5.21. Christ is eternall life, all is in him, whereupon presently comes this; Babes keepe you from Idols. If life and happinesse and all be in Christ, If we be compleat in him, and the fullnesse of all be in him, why should we goe out of him for any thing? Gen. 17.1. When God would perswade Abra­ham to leave all Idolatrie, and all things else, to depend wholly upon him, what doth he first possesse him with? I am God all sufficient, &c. know God in covenant all sufficient, and Christ in the fullnesse of his high perfections as media­tor, in whom is all fullnesse and life eternall, in whom we are compleat: we shall then be so farre from going out of him for any thing, as we shall be of the same mind with Ephraim, what have J now any more to doe with other Jn­tercessors and Mediators? what have I to doe with will-worship? what need I goe to other cursed meanes, when God is all sufficient? It is the scope of the new covenant of grace that we should glory in God onely, The scope of the new Covenant. 1 Cor. 1.30. who hath made Christ unto us, Wisdome, Righteousnesse, Sanctifi­cation and Redemption. And all this, because that whosoever glorieth in him should not goe out of him for any thing. The more we know therefore the fullnesse of Christ, and Gods mercy in him, the more wee shall abhorre all Idolatry, with the kindes and degrees of it.

Another helpe and meanes to cure this dis­position [Page 356] in us is, to know that we are naturally wondrous prone to it in one degree or another, It is reckoned up, Gal. 5. as a worke of the flesh, and naturally man hath a working fancy, to set up somewhat in his heart and understanding above, and besides God; Imaginations to a­dulterate things. Men live by sence, and Ima­gination is next to sense, so that naturally all men are Idolaters before conversion in one kinde or other: and dote so upon their owne, that they will not be driven out of themselves unto God in Christ, without a great deale of grace. As men naturally love the childe of their owne body, so men love the children of their owne braine.

Quest. What is the reason that it is so hard to convert a Papist?

Answ. Because it is will-worship, a device of their owne braine, suiting their naturall will and appetite. And what makes them so furious (as all Idolaters are cruell) though they be mild of their owne nature, yet as Idolaters they are cruell? It is because it is a device of their owne braine, a brat, a childe of their owne begetting; where­fore they strive to maintaine it, because it is their owne. Let us therefore conceive this much, that it is no easie matter to free the soule from Idolatry, and all the degrees of this cur­sed disposition, this will make us beg earnestly the Spirit of God, by which onely we shall sub­due this Idolatrous proud conceit, and lay our selves open to Christ, to be disposed of as hee pleaseth. Beg the Spirit onely, whereby wee [Page 357] shall mortifie the cursed deeds of the flesh: for, nature will never subdue nature; Rom. 8.3. the Spirit of God therefore is that which can, and must free us from all dregs and tainture of this cursed dis­position, which the Jewes were so scourged for, and hardly driven from.

4 Againe, consider Gods punishments in this kinde, as we see, Rev. 9.20. Where the Turke is said to be raised up against all these Idolaters, that would not be kept from worshipping the Divell, and the Image of the beast. Yet for all this, it is said they did not repent. And so the Jewish Church was still punished with enemies raised up against them for their Idolatry. And it is to be expected that the Idolatry of these westerne Churches will at length pull downe Antichrist himselfe, which must be before the conversion of the Iewes. For what hinders their conversion now? The world is full of Idolaters, even Christians; and therfore there must be a confusion of Antichrists Jdolatrous worship before the conversion of the Iewes, who will not returne whilst that scandall is in their eye. Therefore that we may helpe forward that glorious worke, let us labour as much as we can to purge the Church of this, in drawing others from Idolatry, that we may helpe to make way for those glorious times a comming: for this Scripture especially hath relation unto the calling of the Iewes, not to be fullfilled till then, when Ephraim shall say, what have I now any more to doe with Idols? with that for [Page 358] which wee have beene so plagued for in former times.

5 And withall let us consider this, that the end of all false worship (when it is left) is griefe and shame, befooling and shaming of our selves for it. Ephraim (at length) shall say, what have I any more to doe with Idols? to cherish pride and selfe conceit? which if ever I come to Heaven I must renounce, hating my selfe for my owne pride and folly.

6 And so for Idolaters themselves, why should wee comfort our selves with these, of whom we shall say one day, what have we now any more to doe with them? we must be se­perated from them here, or in Hell live with them for ever. What will then be the hell of hell? Mutuall cursing of one another; thy familiarity and acquaintance, thy provocations and all [...]rements brought me into these torments. If we belong to God, late or soone, there must be these speeches, what have J now any more to doe with such and such lying vanities?

Exhortation.Therefore let us not thinke will-worship a flight matter; Popery what? for we see Popery is nothing else but a bundle of mans devices? we see in Scrip­ture, when the dearest friends of Christ came unto him with devices of their owne and good intentions, Christ notwithstanding saw the Divell in them. Peter made a great confession, Thou art the Sonne of the living God, and then he came, Mat 16.16. Master spare thy selfe: wherunto Christ replied, [...] thee behind [...] Satan. God is never [Page 359] more provoked then when men thinke to ho­nour him with their owne devices, stablishing a false, and neglecting his owne true worship. And there is usually little amendment of these kind of persons, because they carry with them a shew of wisdome, as Paul saith, Col. 2.18. and great Humility: which things being so carried with a shew of some grace and wisdome (though they bee desperate folly in the conclusion) men hardly will part withall. Corporall and spirituall A­dulterers are hardly reclai­med. As we see of corporall Adultery, few of them are reclai­med; because it hath a bewitching alluring power: which is most true of the spirituall A­dulterers, there are few of them reclaimed, untill God by some severe judgement alter and bring downe the proud imagination to serve him as he will be served, so as to say with Ephraim here, What have I now any more to doe with Idols?

Well that wee may abhorre Jdolatry the more, consider two or three direct places. Who required these things at your hands, saith God, Isa. 1.12. when they thinke to please him with voluntary devised things, this will strike them dumbe then, the things that God requires being so easie and so few, yet wee to omit them all and to devise new things of our owne: our reward shall be, Who required these things at your hands? And then againe saith God, In vaine they wor­ship me teaching for my precepts the devices of men. See then the vanity of Idolaters, Mat. 15.9. who though they would doe nothing in vaine, yet [Page 360] 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 [Page 361] 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 [Page 362] 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 [Page 363] 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 TWELFTH SERMON.

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 [Page] [...] [Page 365] [...] [...] [Page 366] 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?

1 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.

2 And then to avoid the cheefe ill, sinne and damnation, hee hath planted affections 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 [Page 367] 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 [Page 368] 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, L [...]m. 3.39. [...]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 [Page 369] 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 ba [...]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? [Page 370] 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 [Page 371] 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 deale of peace, so as to say with Ephraim, what have I any more to doe with Idols?

And we must know, Hatred of sinne whence? that this hatred comes from the life of God in us, therefore we must by all meanes maintaine spirituall life, and then as we grow spirituall, we shall grow in the detesta­tion of sinne, a sense of joy in good things; with a hatred of all that is contrary. A man can never hate sinne till he hath the Spirit of Christ in him, for there be 3. Quaeres, 3. Quaeres. whereof this is the last.

1 The first is set downe Ieremy. 8.6. No man said what have I done? When conscience in a man is awakened once, he saith, O! what have I done? what case am I in?

2 The second Quaere of a wakened consci­ence is, what shall I doe? as that Act. 2. Men and Brethren, what shall we doe to be saved? hee [Page 372] that truely saith, what have I done? if consci­ence be awakened, will also say, what shall I doe? you shall not need to drive him, vvhen the Question is answered, what shall I doe to bee sa­ved? that is by casting my selfe upon God in Christ. We need not put the Question, hee will say of himselfe, what have J any more to doe with that which is contrary to that which saves me? What have I to doe with Idols? this 3 comes in in the last place. 1. A man is awake­ned out of his naturall condition. 2. Then hee goes to God in Christ. And then 3. There is a spirituall life wrought in him, which stirs him up to hate all that is contrary unto it: What have I now any more to doe with Idols?

I have seene and observed him, some reade the words, but very few, which is thus a very good and pious construction of them: What have I now any more to doe with Idols? As if E­phraim should say, these words I have seene him and observed him, that is, because I have seene him and observed, therefore what have I now any more to doe with Idols? As soone as a man comes to heare God speake, and to observe God, downe goes all Idols, for indeed the respect to Idolatry, and any thing that is naught it fals downe in the soule, as the knowledge of the true God is lifted up, and as affection to good things are raised up in the soule. What have I to doe with Idols any more; I have seene and observed him: as Iob said of himselfe when [Page 373] hee had seene God: I abhorre my selfe and re­pent in dust and ashes. Iob. 42.2. Much more all false courses, J abhorre them all, now that I have seene and observed him.

This is a safe, pious, and good sense, but the words under correction are fitliest applied unto God himselfe, as if God rather then Ephraim said thus, I will heare him and observe him, I will doe thus and thus, I will be as a greene firre-tree to shade him from danger, and to make him fruitfull. But you will say Ephraim cannot cast away Idols till God respect him first. Object. Therefore this is promised in the second place, Ephraim shall say, What have I to doe with Idols. And God shall say, I have seene him, heard him, and observed him, when hee hath cast away Idoles.

Answ. To this the Answer is, indeed in the order of nature God doth first stirre us up to pray to him, and promiseth us respect and hearing of our prayers, after which we cast away Idols, but the experience of it is after wee have done the deed. After that we have found God ex­perimentally gratious, protecting and hearing of us, then we cast away Jdols. So this experi­ence a Christian findes, when he abhominates, and rejects ill wayes, then he findes God all­sufficient, as indeed God is never fully felt and knowne till we renounce all other helps. So the generall point is,

That nothing is lost by renouncing Idolatry, Observ. and carnall confidence in any worldly thing.

For God makes a supply in himselfe, I will heare him and observe him. Nothing is lost, for God will be true of his promise, Seeke ye first the Kingdome of God and his Righteous­nes, Mat. 6.33. and all other things shall be ministred unto you. The Truth of God and then his Mercy makes this good. Is not God mercifull to his children when they renounce all false confidence? Jn re­gard of the truth of his promise and mercy, he will make good this, that nothing is lost by cleaving to him. We reade in the story of our owne times, in King Edward the sixts raigne, the same day that there was reformation of Idolatry in London, purging of Churches from roodes and Idols. The same day was that noble victorie and conquest in the North parts over the enemies. So God answered their care in reforming things amisse with good suc­cesse.

On the contrary, when we goe on with fa­vouring abuses and corruptions, yet expecting good successe, it is in vaine. Let Ephraim come to say, What have I to doe with Idols? and see then whether God will respect him or not. Doe Nations or persons thinke that God will respect them or blesse them, whilst they doe that which is abhominable to him. No; when Ephraim saith, what have I to doe with Idols? then presently comes, God will heare and ob­serve him, and looke to him, as you have it in that gratious promise, The eyes of the Lord are open unto all them that feare him, Psal. 34.15. and his eares [Page 375] are open to their prayers, his eyes and his eares. Indeed God is all eye and all eare, the best friend in the world, cannot have his eye al­wayes upon us, the mothers eye cannot be al­wayes upon her child, she must have a time to sleepe, when neither her eyes nor eares are open to her childs prayers, it may cry and die in crying sometimes before shee can helpe it. But if we renounce sinne, wee have a gratious Father, who will heare us, observe us, and see us, and not onely heare and see, but as the Scripture phrase is, doe that that followes all this, where he sees, he will pitty and relieve, and where he heares, he will pitty and protect.

God will heare when once we renounce sin. If I regard iniquity in my heart, Psal. 66.18. God will not heare my prayers, saith David. But when I doe not regard iniquity God will heare my prayers. Then a man may know that God will heare him, when once he hath renounced sinne and comes with cleane hands and heart to God. As it is in Isaias, they were corrupt in their course, and yet came to God, Isa. 1. but hee rejects all, so in the last of that Prophecie, he accounts of their Sacrifices, as of the cutting off of a dogs necke, because their hands were full of blood, and they were full of sinne. Reforme abuses, let there bee personall and nationall Refor­mation, and then come and reason the matter with God, and see whether he will regard us or not. The spirit it is said, makes requests [Page 376] for the Saints, and God knoweth the meaning of the Spirit, Rom. 8.27. because it makes request according to the will of God. The same Spirit that stirrs us up to amend our lives and fly Idolatrous courses, the same Spirit stirs us up to pray to God according to the will of God, and then God heares the desires of his owne Spirit. Of all judgements in the world this is the greatest to pray and not to be heard, for when wee are in misery our remedy is prayer: now when that which should be our remedy is not regar­ded, what a pittifull thing is that? Now here is an excellent blessing set downe to pray, and for God to heare, I will heare him and observe him. Because then God and Ephraim were of one minde and joyne in one, therefore God cannot but heare and regard Ephraim, being of his minde to love and to hate what hee loves and hates. Luk. 16. As soone as ever the Prodigall be­gan to hate his former courses, the Father came out to meete him, Psal. 32.3. and so of David, I said I will confesse my sinnes to God, (I said) that is, in my heart I resolved to confesse to God, and thou forgavest mine iniquity, God heard his resolu­tion. We cannot else entertaine a full purpose to goe to God, unlesse there be a cessation from sinne: the Prodigall for all his contrition, was afraid to bee shaken of his Father for his dis­solute life: O! but the Father provides a ban­quet: so it is when we turne to God and resolve a new life, to cast away our Idolatries, and former abhominations, presently God heares [Page 377] us and observes us, and is ready to meet us.

There is an excellent place even touching E­phraim himselfe, Ier. 31.18. I have surely heard Ephraim be­moaning himselfe, thou hast chastised mee, and I was chastised as a Bullock unaccustomed to the yoake, turne me to thee and I shall bee turned, thou art the Lord my God, &c. Is Ephraim a deare sonne, is he a pleasant child, for since I spake against him I doe earnestly remember him still; therefore my bowels are troubled for him, I will have mercy upon him. If Ephraim beginne to be­moane himselfe for his folly, presently fol­lowes, that Gods bowels are turned to him, so it is said of Ephraim here, after hee had renoun­ced Jdols, Gods bowels are turned towards him, I have heard him and observed him. Which yeelds us a sweet and comfortable considera­tion, to turne to God from all our sinfull courses, because God is so ready to forgive, and to for­give great sinnes. What if our sinne be Jdola­try, the grand sinne of the first Table: yet if E­phraim say, what have I to doe with Idols (though it be spirituall adultery) yet if Ephraim beginne to renounce Idolatry, God will say, I have heard him and observed him. Jf your sinnes were as red as crimson (saith God) I will make them white as wooll, &c, Crimson sinnes, double dyed sins, Isa. 1.1 [...]. it is no matter what they are, if wee come to God, there is more mercy in him then sin in us. Jf Ephraim say, what have I to doe with my for­mer evill courses, God will heare him and observe him.

It is never better with a Christian, then when he hath renounced all wicked courses, though he thinkes himselfe undone if he leave his for­mer Dalilah delights, but there is no such mat­ter, for we shall finde a hundred fold more in God, Mat. 19.29: as Christ speakes, Whosoever leaves father or mother, brother or sister, house or kindred for me, shall have a hundred fold in this world, that is, they shall have it in contentment and grace, in peace of conscience, and perhaps in the things of this life in another kinde. What lost Abra­ham, when he obeyed God, and forsooke his fathers house? God was all-sufficient for him, he grew a rich man. And what lost hee by giving Isaake to God? he received his sonne againe, of whom there came an innumerable seed. And what lost holy David in waiting for the time that he should come unto the King­dome without making haste, he came quietly to the possession of the crowne: whereas Iero­boam who made more haste, after God had told him he should raigne, hee was cursed in his government, and none of his posterity came to good. There is nothing lost by depending and waiting upon God, and renouncing of carnall confidence. We think naturally we are undone, O! there is no such matter, as David speakes, When my father and mother forsaketh me, Psal. 27.10 yet the Lord taketh me up. Iohn. 9. As we know in the Gospell, when the blinde poore man was excommuni­cated and cast out, after he had spoke somewhat stoutely to the Pharisees, will ye also be his Disci­ples? [Page 379] yet then Christ takes him presently into his company, being expelled by them, what lost he by this? So when Jsraell had lost all their flesh-pots in Aegypt, they had no losse, for God provided them Manna from Heaven, and what lost they by that? they had Angels food instead of their garlicke and onyons.

That is, I will have a speciall eye to him, I will looke to him in all conditions and states whatsoever: God never slumbers nor sleepes, like the Master of the house in the Parable, Luk. 11.5. who when the poore man came for bread, all the rest being asleepe is awake, and raised up by the importunity of the poore man. So the great Master of the family of Heaven and Earth that governes all, hee wakes day and night and never sleepes; herein going beyond the care of the dearest friends we have in the world, for they must have a time to sleepe, the mother though she love the childe as her owne bowells, yet notwithstanding shee must have a resting time, and perhaps in that time the childe may miscarry: but God alwayes observes, his eye is alwayes upon his children, they are before him, written in the palmes of his hands; Isa. 49.16. he hath them in his eye: as in Exodus, you have there God brought in observing the children of Israell: I have seene, Exo. 3.7. I have seene the affliction of my people Israell; they thought themselves neglected of God, but he tells Moses, I have seene, I have seene, I know it very well, hee adds [Page 380] knowledge to sight. So there is no affliction in this world to Gods children, but God in seeing sees, as before he heares the groanes and sighs, so he sees the most intimate inward affliction whatsoever that afflicts the soule, as they were grieved in very soule at the tyranny of Pharoah, Oh but God in seeing hee sees, whose eyes are ten thousand times brighter then the Sunne. This is a consolation, when one thinks that no man sees and regards alas, what shall become of me? Why should any man say so that hath God to go too, who is all eye, and all eare. God heares and sees, his eares are alwayes open, as it is often shewed, especially Psal. 34.15. It is said, His eares are open to their prayers, and his eyes to see their af­flictions.

Quest. But with what kinde of eye doth God see the afflictions of his children.

Sol. He sees them with a tender compassionate eye, for he aboundeth in those affections which he hath put into a Father and a Mother: there is no Mother would suffer her childe to mis­carry if shee could helpe it, God sees surely some afflictions are for our good, or he would releeve us, for as he hath a compassionate eye, so he hath a tender heart, and a powerfull hand. He sees wicked men also, but his eyes in regard of them are like a flame of fire, not onely be­cause he is quicksighted, Reve 1.14, 15. but because he sees with a revengfull eye, and as his eyes are like a flame of fire, so likewise he hath feet of brasse to tread them to pouder.

Vse. 1 And this likewise is no little part of our com­fort, for when we suffer any thing in this world, it is from ill men for the most part, except it be in those afflictions wherein we more imme­diately deale with God, as in sicknesse, &c. But in persecution in the world, our trouble lies with men: therefore it is our comfort, God sees our trouble and their malice, and as he is ready to helpe the one, so he is to revenge the other.

Vse. 2 And as it is a point of comfort, so of great incouragement to be bold in Gods cause, what shall we be baser then the base creatures? take but a dog in his masters sight, you see how hee will fight. Take the meanest and basest crea­ture, when it hath a superiour nature to it selfe, that is wiser and greater, that incourageth and sets it on, that it knowes will see it take no harme, these base creatures will be couragious, which otherwise if it had none to set it on, had no courage at all, at least not so much. And shall we in the sight of God, and when we are set in his quarrell, and have his incouragement and his command, with promise of his presence and assistance flinch and flie of then? It argues a great deale of atheisme and infidelity of heart. God sees mee and lookes on mee while I fight, and while I stand for his cause: Gods cause is true and just, God sees me, and he sees who opposeth mee. In regard of the eye of God therefore, let us be couragious in these things that are agreeable to the mind of God, what­soever [Page 382] they be, whether matters of justice or piety.

Vse. 3 Againe if God have such an eare to heare us, let us have an eare to heare him, and an eye to looke to him; let us have Moses eye, to looke on him who is invisible, his eye is upon us, and let our eye be to him, both may be together. When these two eyes meet, when my heart tells me that God seeth me, and that I see God looking upon me, this makes couragious: Therefore as God heares and sees us, so we must have an eye to see him that is invisible. And so wee passe from these words: I have heard him and observed him, and what the Pro­phets meaning is; I have heard him and will heare him: I have observed him and will observe him: For they containe a perpetuall action in God; not that he hath, and will not doe it now: but what he hath done and will doe, that hee sets downe here in borrowed speeches, for he saith also,

I will be like a greene firre tree to him, from mee is thy fruit found.

God will be like a greene firre tree in regard of shadow, a Firre tree is a high tree, a goodly smooth tree, barren in regard of fruit, but it hath thicke leaves, which hinders raine from falling upon those who rest under the shadow thereof, and likewise keepes the Sunne from annoying them, so it is a fit tree for shadow, and the fitter because it hath no fruit, for usually those trees which spend not themselves this way, they [Page 383] spend themselves in leaves, and have a perpetual greenenesse, which is supplied with that which should be fruit in fruitfull trees. Therefore he sets it downe by this comparison of a firre tree, that so God will keepe backe all showers, tem­pests and stormes, and all annoying heat, and he will doe it perpetually, as the firre tree hath a perpetuall greenenesse, and he will doe it with pleasure and delight, as it is a delightfull sha­dow. But because the Firre tree hath no fruit on it, God will not onely be a shadow to his children to keepe ill from them, but he will be a fruitfull tree to them. From me (saith God) shall thy fruit be found, that is, whatsoever good thou doest, thou shalt have it from me, all fruit­full comfort comes from me, and all grace; whatsoever is good for thee for prosperity of soule or body, all is from me. So we see how God conveyeth himselfe and his mercy here by sweet comparisons, dealing very familiarly with us, and speaking to us in our owne lan­guage: wee will take both in order as they lye.

God will be as a firre tree in regard of shadow to the passenger, and keeping off of stormes, the great God, and the good God who is good­nesse it selfe, hath provided in this world, not onely good for us, but hath also promised de­fences against all annoyances. In the com­parison it selfe we will observe somewhat con­cerning the goodnesse of God, for as in this life we are subject to many inconveniences, wants [Page 384] and necessities, so God hath supply for all, even outward necessities; wee are subject to cold, for that we have the element of fire: we are subject to stormes, he hath provided garments and skill to make them: so in our travells he hath provided some trees especially to shelter us. Wee cannot name any inconvenience of this life, but the rich God in his goodnesse hath provided a sutable supply. Doth God take care for this fading perishing life, which is but as a vapor, and hath he good things for it, and [...]ences from the ill and annoyances of it, till we have fulfilled our pilgrimage upon earth? and will not that God have a care of our best life of grace that shall end in glory, that we shall have all things necessary for life and godlinesse, which hath the promise not of this life onely, 2 Pet. 1.3. but of a better: he that is so good to this na­turall life, will be much more in things con­cerning a better life, which he would have us mind more, I will be as a greene firre tree unto him.

God will be as a firre tree especially in regard of shadow to keepe from all annoyance both of storme and of the Sunne, for the Sunne in those hot counteries annoyes them very much, as the Spouse complaines of her blacknesse, because the Sunne had shined upon her, to be blacke as the tents of Kedar, Cant. 1.5. &c. Whence we may observe by the way,

There is not the most comfortable refreshing crea­ture in the world, Observ. but take it in the excesse, it h [...]mes and annoyes.

What more c [...] [...] if it prevaile and abo [...] [...] crea­ture, as we see in t [...] [...] what more [...] more cherishing, refreshing a [...] [...] S [...]nne, yet [...] world, it is best to [...] with mode [...]tion [...] the firr [...]-tr [...].

Th [...] God do [...] [...] Mat. 23.37. Mat. 11.2 [...]. [Page 386] God is to [...] instead of all the good wee had by Idols we loose nothing by it, God will bee as a greene firre tree▪ whence the point is,

Observ. There is a [...] [...] provided for Gods people, when once they have renounced their Idolatry and sinnefull [...].

Those who refuse the shelter of Idols, God will be a shelter unto them, a greene firre-tree unto them, another manner of shelter, th [...] that which Idols or any other creature can give the [...]. Every [...] will have some shelter shield o [...] [...] this or that great man to sheild or shelter himselfe under▪ A rich man he hath r [...]ches, [...]ther this or that defence, every m [...] [...] about him, will have some shelter▪ and not lye open to all stor [...] [...] But the onely true shelter is God himselfe to a Christians all other [...] are b [...] shadowes, that is they are no­thing but like Ionas gourd, which may shelter for a time bu [...] [...] that will eate them out▪ Riches and the favour of men may shelter for a time, but there is a worme at the bottome which will roote them out▪ death will consume them, and those they depend upon▪ but God is a true shelter to his people, an everlasting habit [...]ion as it is writ­ten: Thou art our habitation from generation to generation▪ Psal. 9 [...] 1. we dwell in him as in our Rocke and Castle h [...] [...] dwell [...] Therefore the onely wise man is th [...] [Page 387] Christian: For as No [...]h whe [...] [...] came upon the old world and swept them away, had an Arke to save himselfe in so have all Gods children a house to get over their heads in the worst times, which is Gods blessed protection, in whom they are safe. Let us thinke often of these things, what a blessed thing it i [...] to bee in the st [...]te of a Christian, that hath alway [...] a cer­taine and sure protection [...] God. And what is fearefull thing is [...] Achitophe [...] of this world, to be as Ca [...], Iudas or Saul? who are shrewd in counsell and pol­licy, and yet when conscience is awakened by the storme of Gods w [...] [...] whilst he who is above conscience, and should be a shelter to them frownes upon them: what a pittifull st [...] [...] wickedest man in the world, [...]hough h [...] [...] de­pendance part [...] and strength from [...] help [...], [...] God [...] wrath comes, he is as a n [...]ked man to the midst of a storme, [...] know [...] [...] there­fore let [...] to have God for our shelter, if [...]e would not be like these miserable polititi­ans and worldlings.

Now from this that the shadow is comfor­table in those hot cou [...]lyes, where the Sunne is directly over their [...], comes these sweet phrases in the Psalmes, and other Scriptures. Thou shalt keepe me under the shadow of thy wings▪ Cant 2.3. as the apple-tree a [...]st the trees of the forrest, so [...] downe [Page 388] under [...] shadow with great delight, [...] Church speakes of Christ, I sate under his sha­dow with great delight, and his [...] was swe [...] to my taste. The like you have in many places in the Psalmes, I will name one or two more pregnant the [...] [...] to helpe our memories, and to breed a deeper impression of so comfor­table▪ [...] people. He that dwelleth in the [...] place of the most High that is God, shall abid [...] [...] shado [...] of the Almighty▪ Psal. 91.1. H [...] [...] himselfe, He shall cover me with his feathers under his wings will I [...]es [...] hi [...] [...] shall b [...] my buckler, thou shalt no [...] [...] the pestilence that walketh in the [...] a th [...] sand shall fall, &c. So that we see how God doth that to our soules and conditions, that the firre-tree, which in Gods good cre [...]re, doth to the body in the time of storme [...] heate; that is hee do [...] [...] shadow of his wi [...] [...] comfor­table and gratiou [...] God unt [...] [...] you see is a cleere truth, y [...] [...] so comfor­table wee will i [...] [...] [Page 389] God speakes Isa. 4.45. The Lord will create upon every dwelling place of Mount Zion, and upon her assembly a cloud and smoake by day, and the shining of a flame of fire by night, for upon all the glory shall be a defence. See what a comfor­table shadow God is, he saith, he will create, if they want the comfort of the firre-tree and such like shadowes, he sayes God will create, that is make them of nothing, hee will create upon every dwelling place of Mount Zion, where his children dwell, and upon their assemblies, a cloud and a smoake by day, that is, when they are annoyed by the Sunne, God will create a cloude to keep the rage and the scorching heate of the Sunne from them, and then, a shining flame of fire by night, because in the night wee need light, for upon all the glory shall be a defence, that is upon all the glorious Saints of God, they are Glory, 1 Pet. 4.14. for there is a Spirit of glory put into them. The people of God in whom God will glorifie himselfe, are glorious, and shall bee further glorified, and they shall in the meane time, have a defence by day and by night from all dangers whatsoever.

Thus it is cleare, that God will be a shadow to his people, as the fir-tree: which is an allusion to that grand passage of his providence in conduct­ing the children of Israel out of Aegypt where (God to guide them) provided a cloud by day, Exo. 14.20. and a pillar of fire by night, the same pillar which was lightsome to the Israelites was darke to the Aegyptians, which cloud and pillar of fire con­tinued, [Page 390] (God conducting them) till they came into the land of Canaan. Hee shadowed them by day with a cloud and lightned and heated them by a pillar of fire at night, thus conduct­ing them till they came to Canaan. So we pas­sing through the wildernesse of this world till wee come unto our celestiall Canaan Heaven, God will be a clouds by his gratious speciall providence, to keepe all ill whatsoever from us, and a pillar of fire to lighten and direct us till wee come to our heavenly Canaan, where he will be all in all, Revr. 7.16. when we shall need neither Sunne nor Moone, nor have any thing to annoy us. There the noone-day shall not burne us with heate of the Sunne, nor the fire by night, when we are in Heaven there shall be no annoyance of the creature there shall be no more want of light because we shal have al light & refreshing there for ever and ever. For as it is written, then all teares, all sorrow and cause of sorrow shal be for ever wiped away, an allusion wherunto we have comfortably set downe Psal. 121. Psal. 121. The more we shal inrich & refresh our memories with thinking of these things, the more comfort will sink into our hearts. The 111. Psal. is all spent on com­fort in this kinde. I will lift up mine eyes to the hils whence commeth my salvation: my helpe commeth from the Lord who made Heaven and Earth, all my helpe is from him, hee will not suffer my foote to be mooved, be that keeper Israel will neither slumber nor sleepe. He will not slumber, that is, his eyes are alwayes open to see, as his [Page 391] eares to heare. Behold he that keepeth Israel [...] neither slumber nor sleepe, the Lord is thy keeper, thy shadow, so that the sunne shall not s [...]ite thee by day, nor the moone by night, the Lord shall preserve thy going out and thy comming in, from this time for ever. Thus we see this Scripture is a large glosse and commentary upon this truth, that God with a speciall providence and protection cares for his children to keepe them from all ill: he will be as the firre tree to them in regard of shadow; Whence we observe in speciall,

Observ. That this life of ours wh [...] [...] come to Heaven is subject to scorchings and many annoyances, and those [...]th outwardly and inwardly, from our selves, and from others.

Frist for outward annoyances, how many of them is our poore life subject unto? and for inward terror and boyling heate of conscience, when God in anger discovers himselfe unto [...], Psal. 50.21. and sets our sinnes in order before us: O then, if wee have not a shadow; if God in mercy through Jesus Christ be not a shadow to keepe that boiling heate from us, what will become of the poore conscience? especially if Satan adds his poisoned fierie darts, poisoning, in­flaming the conscience with temptations to despaire, as if God had forsaken and were an­gry, o [...] when God seemes angry, then hee seemes like a consuming fire. O! who can abide it, when all these fiery temptations are joyned with Gods anger? yet the dearest of Gods Saints are subject to these inward boiling heats [Page 392] of Gods anger. My God my God why hast thou forsaken mee, Mat. [...]7.46. said the head of the Church him­selfe, Iob 16.12. and see how Iob complaines, thou hast see me as a But to shoot at. And in regard of this spirituall disertion David complaines much throughout the Psalmes. So this our life is sub­ject to outward and spirituall annoyances, from God, from Satan, and from our selves and the world every way annoyed with scorchings and heate, what need a shadow, a protection, a de­fence else. That supposeth this.

Their misery who have not God for a sha­dow is shewed.If this be so then consider how fearefull the condition of those people is that are not under the shadow of the Almighty, who have not God as a firre-tree to shadow and cover them, that he is not a cloud by day too, and a pillar of fire by night, that have not him for a hiding place to spread the wings of his mercy over them. What is the state of such people? Surely howsoever God feed them, and fills their bellie with good things in this world for a time, yet their case will be fearefull, when God lets loose conscience and Sathans fiery darts against them. Judge then hereby what our state is by nature without God. The same sunne which cherisheth and comforteth, also tortures and scorches us: so God is a sunne, a quickning sunne to his children, yea a vigorous sunne, Mal. 4 2. who hath healing under his wings; but to the wicked he is a scorching and a consu­ming fire, Heb. 12.29. it is a fearfull thing to fall into the hands of the living God who is so dreadfull: [Page 393] he will not be a shadow to the wicked in an excellent manner, he indeed permits them to have many shaddowes in this world, many sweet comforts, and keepes them also from many dangers, but they have not that worthy portion which Hannah had from her Husband, Love at the houre of death, and in time of temptation, when these comforts leave them, what shadow have they then? none at all; but are as naked men in a storme, subject to the fury of Gods eternall wrath. The things which are most comfortable to Gods people are most terrible to them, as it is said in one of those plagues powred out upon Antichrist (for all the violls there spoken of tend to the punish­ing of Antichrist, Reve. 6.) there is a violl powred forth upon the Sunne, which reflecting and lighting upon them, causeth them to blaspheme, they were so scorched with it. The Sunne by probable interpreters, is said to be the Word of God, which when it is opened is sweet and comfortable to Gods people, but shining upon men that are naught, especially at the howre of death, in affliction and in distresse it speakes no comfort to them, but causeth them to despaire, rage and storme. Nay prophane men when they are at the best, they rage and storme at the direction of the sunne, because it dis­covers to them that which they would not have knowne.

Vse. 1 Now what Use should we make of this? will God be a shadow to his people to keepe [Page 394] them from all evill, as his promise was to A­braham in the covenant of grace: Gen. 15.1. I will be thy buckler to keepe ill from thee; Psal 84.11. and thy exceeding great reward. And in the Psalmes, God pro­miseth to be a Sunne for good, and a shield to keepe off all ill. Will God bestow good and keepe off ill from us? then labour to come wil­lingly under the shadow of the Almighty, to serve him, and to make God in covenant our God, that he may be a shield and a hiding place, unto us, and a shadow in all extremities what­soever. Those that attend upon great persons, they doe it upon this hope: O! if I belong to such a great person, hee will shelter me, that every base person shall not wrong me; I shall now have some prerogatives. Doth carnall pollicie teach poore creatures who are subject to abuse it, to get some shelter of great noble Men to be priviledged, and shall not spirituall wisdome teach us to get under the great God, under the shadow of his wings? none can come neere to annoy us without his speciall will and leave, as in the storie of Iob, The Divell durst not annoy him, Job. 1. Mat 8.31. nor enter into the Swine, much lesse hurt Gods children, shall we not therefore get under the service of our God, can any man shelter us better? there is no service to that of a King, but is there any service to the King of Kings and Lord of Lords? will he suffer his children to be abused in his owne sight, or his followers disgraced? surely no, therefore make this use of it, to get into the service of [Page 395] the great God, which is a rich, secure, and safe service.

Vse. 2 Againe, it yeelds us an use of Resolution, for to obey God, and to goe boldly on in a good course, what should we feare when God is our master? he will shield us and keepe us safe, and give his Angels charge over us, to shew that he hath a care over us, indeed he hath many kee­pers under him, but he is the grand keeper, who sets all a worke: for Angels, Magistrates, Mini­sters, and our friends keepe us: but Gods Spirit within us, and his gratious good pro­vidence without us are our chiefe keepers. Therefore let all our care be to serve God, and to be in his wayes, he will keep us in his wayes, what an incouragement is this to bee in good courses, where we may looke for the shadow ofthe Almighty God without tempting of him. Jf a man be in an ill way and course, hee cannot looke that the Almighty should shadow him: his heart will tell him, now God may withdraw his shelter and wing from me, hee may leave me naked to the Divell and to the malice of men, he may strip me of all comfort in my soule and conscience, and give me up to terrors of heart out of his way. If J trust him now I tempt him, because he will be a defence onely in his owne wayes. Therefore let us labour alwayes to bee in those wayes; and then God will bee as a greene firre-tree unto us.

Vse. 3 And last of all, let it bee an use of Comfort [Page 396] unto us, for all the time of our life to come: whatsoever may come, wee yet passe under a buckler, let a whole showre and shot of arrowes fall upon us, we have a buckler, Thou Lord art my Buckler, Psal. 18.1. thou Lord art my defence, my hiding place, my castle: we are subject to a world of dangers whilst we live heere. But wee have God instead of all, to keepe of all, he is a Buck­ler, a Shield, a Shadow and a Hiding place, let what ill so ever bee presented to our thoughts there is in God some fence against it. For this purpose we have many excellent passages in Psa. 18. which vvas made after a great deliverance. I love the Lord my buckler, my shield, my defence, as if he should say, J have in my life time been annoyed with many troubles, but I have found experience of God in all. He is my buckler, my shield, my fence, every thing to me. So let us comfort our selves in this, let come what vvill come, all shall come vvell to Gods children; he vvill keepe them, if not outvvardly, yet in that they most desire to be kept in, he vvill preserve their spirits from every evill worke, from doing ill, and from desperate falling from God; and he vvill guard them invvardly by the peace of God which passeth understanding; it shall guard their hearts, they shall have invvard peace in the midst of all the troubles of this vvorld: a great comfort. What a rejoycing is it to a poore passenger, vvhen he passeth by the high vvay side in a hot burning day, or in a storme, to see a goodly high tree with spreading boughes, [Page 397] that he may hide and repose himselfe under it from the storme or heate, this pleaseth him marvellously, as Ionas gourd did him. Doe these outward poore content [...]ts so refresh us in this world, and shall wee now thinke that God which provides such poore contentments for this sorry life in this world, will he not pro­vide a shadow in regard of the m [...]ine dangers, surely he will if we trust him, and shew our trust by casting our selves upon him in obedience suitable to our calling, (saith the Apostle) I am perswaded t [...] [...] to come, Rom. 8. [...]8, 39 nor life, nor dea [...] [...] thing shall be able to seperate us from the lo [...] of Christ Iesus our Lord. Therefore let us be afraid of nothing that can befall us. God will be a shield and a buckler, and all in all to us in a good way. Wee have aboundance of comfort every w [...]re in Scrip­ture, and want nothing but Faith to apply it home in practise. Therefore we ought to beg of God so to inlarge our Faith, that as his pro­mises and comforts are very large so may out vessels be to retaine all these excellent comforts and sweet promises.

All other comforts in the world, are but like Ionas gourd, for all other shadowes yeeld onely a shadow for a while, and th [...] the S [...] [...] or East-winde is like a worme to nip [...]em a sun­der. Never trust then, or le [...]e to such sha­dowes as these bee, o [...] Friends, Riches, &c. Which are shadowes [...] [...]inarily holy upon▪ J have such and [...] a friend, a place [Page 398] and the like, my mountaine is thus and thus strong: all these are Ionas gourds, there is a worme of vanity will be at the roote of all and consume all, all other shadowes are but meere shadowes. What is more transient then a sha­dow, but Gods shadow is like a greene firre tree, it never failes nor forsakes us, as all other sha­dowes and contentments doe whatsoever: but God saith he will be like a greene firre tree unto thee, yet this is not all, nor enough, for after this he adds, ‘From mee is thy fruit found.’

God is not onely to his children a Firre tree in regard of shadow, that tree abounding in leaves very thicke, whereby we are kept from annoyance of scorching heats of troubles and terrors of conscience, and persecution, &c. This is not all, but he saith also, ‘From mee is thy fruit found.’

A Firre tree though it be for thicknesse of the leaves a very good shade, yet it is a barren fruitlesse tree, but God is such a tree as hath both shadow and fruit, in God there is a supply of all wants whatsoever. All the scattered ex­cellencies of all creatures being united in God, and eminent in him, it is in him, and in him in a divine gratious eminent and comfortable man­ner. All the creatures as they come from God, are his creatures, neither is there any creature but hath somewhat of God in it. Therefore God vouchsafes to take Names from the crea­tures, to be a Rocke of salvation, he is as a [Page 399] rocke to build on, to be a shadowing tree, be­cause he is a defence from ill, and to be a fruit­full tree, because he yeelds good and comfort and grace as he doth fruit. When we see any thing that is usefull, we may say this we have from God in an eminent manner, this preser­vation and comfort. Doe J in my passage to Heaven finde such comfort in the creature? when I am passing through a wilde place, have I such comfort in the shadow of a tree? or when I am hungry am I so refreshed by a fruitfull tree? what comfort then is there in God, in Heaven, in glory, when there are such comforts in the way of my pilgrimage in this world, therefore God is said here both to be a firee tree, and a fruitfull tree. For then the passenger travelling through a wild barren place, thinkes himselfe made, when he can retire from the scorching of the heat, and also therewithall find 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 THIRTEENTH SERMON.

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 [Page] [...] [Page 401] [...] [Page 402] 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 [Page 403] 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.

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 [Page 404] 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 [Page 405] 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 [Page 406] 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 1 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 [Page 407] 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 [Page 408] 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, [Page 409] 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 w [...]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 [Page 410] 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 from God▪ therefore I must serve him, and serve him as he must be served in Spirit and Truth. What makes a man reverence another? Ioh. 4.24. I depend upon him, without him J sinke, will this make a man serve man? and will it not make us serve God, and serve him with feare? what breeds an awfull feare? this that if he withdraw his in­fluence, I fall into sinne, despaire, and discom­fort: so that the ground of all feare of God, and service springing from this feare, it is from hence, that from him all my fruit, all my grace, and comfort is found, therefore I must have grace to serve him, as a God in feare. For if the soule be not possest and seasoned with this hea­venly doctrine, that all comes from him, then [Page 411] surely where is Gods service? what be­comes of it? where is that adoration, and magnifying of God in our hearts? where's that putting off our selves upon him in all condi­ons?

Vse. 4 Againe this inforceth another part of Gods spirituall and heavenly worship, cleaving to God in our affections, especially these two, in our Faith and Love, that as all comes from and by Christ Jesus, so thereby we may draw from him the fruit of grace and comfort. So that this spiri­tual cleaving and uniting of our soules to Christ, it comes from this that I have all from him, therefore I must cleave to him, seeing whatso­ever is spirituall, holy, and comfortable I must have from him. Therefore if we would wor­ship God in Spirit and Truth, as we should doe, and set him up in his due place in the soule, let us labour to have our judgements sanctified in this, that all comes from God. If we were surely grounded in the Goodnesse, Mercy, and Riches of Gods grace, and knew that all our fruit comes and is from him, this would make us to conclude, that therefore it is reason that we should worship him and depend upon him strictly. As the Prophet speakes of Idols, Ier. 10.5. that they can neither doe us good nor harme, infor­cing that they should not feare them, so wee may say of all other things distinct from God, they can neither doe good nor harme, except God inable them. Will you be slaves to men, they cannot doe good nor harme, but as God [Page 412] uses them whose creatures they are. Therefore the worship of God is also founded hence; that God does all good or harme; if men doe it, they doe it from him, he gives them leave, as it is said of Shimei, 2 Sam. 16.10. God bid him raile on Da­vid. If they doe us good, they are his con­duits, whereby he deriveth good to us: there­fore all is from him? we see then how all the true and hearty worship of God comes from this; From mee is thy fruit found.

Vse. 5 This should make us likewise as to worship God in spirit and in truth; so to be resolute in good causes whatsoever come of it, looke for a ground and then be resolute: because all comes from God, who will sand by us in his owne cause and quarrell.

But if I forsake this and that suppo [...]t, I shall lay open my selfe to injuryes and wrongs.

Marke what the Spirit of God saith: Ye that love the Lord hate that which is evill. Psal. [...]9.10. But if I hate that which is evill, Idols, &c. As Ephraim here doth, I shall be despised and trampled up­on. No, (saith he) God preserves the soules of his, hee will be a shield and a buckler: Psal. 84. a Sunne and a shield, and no good thing shall be wanting to them that leade a godly life. God will be a Sunne for all good, and a shield to keepe off all ill, therefore let us be resolute in good causes; Whence comes all shifting, halting, imperfect walking, and inconstancie in the wayes of God, but from this, that men know not where to have men? they are not grounded on this, that whatsoever [Page 414] is fruitfull and good comes from God, who will give whatsoever is fruitfull and good in depending upon him. This made the three children in Daniell couragious, they knew they should have fruit from God; that is, grace, comfort and peace, the best fruit of all. And therefore know O King, Dan. 3.18. that we will not worship thine Idoll, nor fall downe before it. So holy Hester being well grounded could say, Hest. 4.16. If I pe­rish I perish: I know the cause is good and if all helpe in the creature be remooved and taken away, yet I shall have fruit in God.

Let us therefore carry this about us as a prin­ciple of holy life, to know that our good is hid up in God, and not in the creature; so that if all helpe were taken away, yet we have it imme­diately, purer and better in the fountaine. What if there were not a creature in the world to helpe me? what if all were against me? yet God may make all their powers and indeavours fruitfull. There is such fruit from God, that he can make the worst things which befalleth us fruitfull, when he pleaseth; there is a bles­sing in curses and crosses, a good fruit in them: who can doe him harme that God turneth the bitterest things he suffers to his good. Let none be daunted in a good cause, but goe on resolut­ly, seeing God hath all in himselfe. Was not Moses forty dayes without any earthly comfort on the mount? Exod. 34.28. Mat. 4.2. and Christ also without naturall sustentation so long? did not God give light without a Sunne in the first creation? we are [Page 414] tyed to meanes but he is not. We thinke if such friends and helps be taken away, that then all is gone, but what were they? were not they meanes which God used at his good pleasure, and cannot hee give comfort without them? yes certainely, the greatest comfort and grace is oft-times given immediately from God, when he salutes the soule by his owne Spirit, as he did Paul and Sylas in the dungeon, who in the midst of discomfort, Act. 16.25. had their spirit in­larged to sing hymnes at mid-night: God re­serving that comfort for that time. There­fore seeing all comfort is from God, and hee is not tyed to this or that meanes, nay can blesse all contrary meanes, is not this a ground of Re­solution?

Vse. 6 Therefore now make a Use of Comfort of it, Of comfort. seeing all fruit is from God, who is in Cove­nant with his Children in Jesus Christ, and who will improove all his attributes for their good, his Wisdome, Goodnesse, Power and Mercy, let them therefore take comfort to themselves, that howsoever the world may take their friends from them, Riches, Liberty, and what you will: can they take God and fruit from them? No, From me is thy fruit found. If they could take away the Spirit of God, grace and comfort from us it were something, but can they doe that? no, the worst they can doe, is to send us to Heaven to the Fountaine of all grace and comfort: so that in this world they cannot cast us into any condition wherein [Page 415] wee cannot have communion with God, in whom all the scattered excellencies of the crea­ture are gathered together meeting as it were in a center. It is hee that comforts us in our friends, that shewes bowels to us in our mo­thers, wisdome and care towards us in our pa­rents. The bowels of a mother, the care of a friend, the strength of wise assistance, hath hee not all in himselfe, if all be taken away? he hath all. Therefore let Christians comfort them­selves that they can never be in a condition wherein fruit shall be taken from them. The poore worldling labours all his life for fruite, riches and friends, and when he dyes then his fruit faileth him and fals, his leafe withereth. What becommeth of his fruit then? he labour­ed for that which yeelds him nothing but vexa­tion and death. But a Christian doth otherwise, he labours for grace and comfort, to keepe his communion and peace with God, and when all is taken away, either by the injury and wrongs of men, or by the extreamity of the times, or as all will in the houre of death: his fruit is most after, in death and after death, more then can be by our narrow hearts conceived in the excel­lency thereof. O the excellent estate of a Christian! imagine such a one to have a tree that growes in Heaven, and sends forth fruit and branches to him in whatsoever state he is in. And so indeed God reacheth fruit from Hea­ven to the soule being in prison and misery. He reacheth from thence the fruit of grace, of [Page 416] spirituall strength and comfort, a blessed estate. Therefore let Christians comfort themselves in their condition, that all their fruit is from him: and that God especially will then shew him­selfe aboundant, when they stand most in need of him. Other trees beare no fruit in winter and in stormes, but God giveth fruit most in the worst times. He is a God that comfor­teth the abject. As it is 2. Cor. 7. and here it is said, that in him the fatherlesse findeth Mercy: we have most fruit from him in the worst times, then especially he delighteth to shew himselfe a God, when no comfort can be had from the creature.

Against future feares.Therefore doe not despaire, but lay up this against evill times, never feare for the time to come. Let the mountaines be cast in­to the midst of the Sea, and let the Earth and all rage, as the Psalmist sayes, and let things runne upon a head, Psal. 46.2. come what can come, God is where he was, and Gods children are where they were, in regard of the maine comfort. They cannot be in such a condition, as that they can be deprived of their God, and of his assistance, From me is thy fruit found. There­fore care not for any condition that thou art in, this or that, thou shalt have that condition which shall be comfortable to thee: though many like beasts goe on, and looke for no fruit from God.

Vse. 7 And let this also be an Incouragement to walke with God sincerely and uprightly in all [Page 417] times, not fearing any creature, or danger from the creature, because our fruit is from God. What if we loose this or that, we know what was said to Amaziah by the Prophet: 2 Chro. 25.9. but what shall become of the hundred talents, saith he, God is able to give thee much more, so in the losse of friends, having this and that tooke from us, let us comfort our selves, I but God is not taken from us. He who derives comfort by this or that friend, can supply it better by his owne Spirit. And whatsoever we part with in a good cause, let us remember what Christ saith: Hee that parts with father or mother, Mat. 19.29. with house or land for my sake, shall have a hundred fold in this world, and afterwards life everlasting. He shall have all made up in grace, which is a hundred times better then any thing that is here, he shall have contentment which is better then the things themselves: sometimes he shall mis­sing one worldly comfort, have more friends stirred up, but howsoever in want of one, he shall be supplied in an other comfort that he never dreamt of in this world. So that God is abundant to them that sticke close to him in sincerity, hee shall finde him abundant in the things of this life, in one comfort or other.

Therefore by these mercies of God here mentioned, Exhortation. let us be intreated to be in love with the condition of a Christian life; and say as Ephraim here, what have I any more to doe with my former corrupt courses, or Idols? give a peremptory answer to all sinnefull courses and [Page 418] suggestions, either from others, or from our owne corrupt nature. What have I any more to doe with you? No, God shall be my God, for if I can resigne my selfe wholly to God, and re­nounce the creature and all things else, God will be as a greene firre tree, and heare me; I shall loose nothing by it. Be then in love with a Christian course, for it is the sweetest and the safest course, and never wants comfort from Heaven, and it is the most honourable course that can be, for it will hold our communion and peace with the great God of Heaven and Earth: for though we breake with others, we shall be sure of him. In which case take heed of that base suggestion which the Divell him­selfe was ashamed to owne, Job. 1.9. That wee serve God for naught. What shall we renounce Idolatry and wicked courses, and thinke that God will not have fruit for us? shall I thinke if I leave my sinnefull gaine, that I or my posterity shall beg or starve for it? doe we serve a God that hath no fruit? that is as a dead tree, or a barren wildernesse: No, we serve a God that had all in himselfe before he made the world; and hath all the excellency in himselfe contained in the creatures, it is not in vaine to serve him: Doth Iob serve God for nothing? said the Divell. Therefore it is a suggestion worse then satani­call, to thinke we serve God for nothing: or to thinke like those Hypocrites mentioned by the Prophet; Isa. 58.3. that God regards not our fasting, or our devotion. No, we shall not loose a good [Page 419] word for God, not a teare but he hath a bottle for it, not a sigh or a groane, or a farthing, Psal. 56.8. not a minutes time well spent shall be lost, he will pay us for every ill word we indure for his sake, for every disgrace, losse or crosse, doe we serve that God there is no fruit in? From mee is thy fruit found?

Whatsoever our condition be in the world, let us comfort our selves with these things, and thinke that it is not in vaine to serve the Lord: for we cannot serve a richer nor a more kinde master and Lord: First of all he gives us op­portunity and meanes whereby fruit may be wrought in us, and then he works the fruit of grace and comfort in us, and afterwards re­wards and crownes his owne fruite; but we add imperfections and inventions of our owne and so marre or staine all, but we deale with a gratious God in covenant, who pitties us as a Father doth his children, accepts and rewards what is his, and pardons what is our owne. Therefore let this much be effectuall for the guiding of our lives, and comforting of us in a good course. If we take ill courses we must looke for no fruit from God, but fruits of his displeasure; if we eate of the forbidden tree, we shall eate and reape the fruits of our own waies, bitter fruits, for in this case Jesus Christ who is a sweet Saviour, will be a Judge to us; and he who is the Lambe of God will be angry, so as we shall reape the fruit of his indignation: In the Revelation, Reve. 6.16. divers are brought in desiring the [Page 420] hils and mountaines to fall upon them, to cover them from the presence of the Lamb. Let us not there­fore turne a sweet Saviour to a rigorous Judge, by adventuring upon courses wherein we can­not looke for fruit: but let us commend our soules in well-doing unto him, as unto a faithfull Creator and Redeemer. 1 Pet. 4.19. And as it is Proverbs. 3. Let us acknowledge him in all our wayes, for it is good to acknowledge and looke to him: that is, looke to him for strength, quickning, successe, grace and light to direct us: acknowledge him in all our wayes, and treasure up this comfort, that all fruit is found from God. If wee take good courses, wee shall ever be fruitfull, and have fruit from him, out of his fulnesse for (saith hee:) From mee is thy fruite found.

THE FOVRTEENTH SERMON.

THese wordes seale up the whole Prophecy, for the Prophet immediately be­fore prophecying of the captivity, discovers to them at length their sinnes as we heard their Idolatry, adding new Idols to their former Idols, Baall to [Page 422] the Calves, the Princes remooved the bounds, (old orders and lawes) the Prophets they were fooles and did not see the judgements of God hanging over their heads; and none of them all could see their gray-haires, that is, the signes of their owne ruine. After which out of a Christian love, care, and conscience of his duty, by direction of the Spirit of God, hee pre­scribes an excellent way how they should carry themselves, by returning to the Lord, take words unto your selves, renounce all false confi­dence in Ashur, and all domesticke helps at home, horses and the like, and flye to God as your best Sanctuarie. Then hee shewes what God will doe to them, answer all the desires he had put into their hearts: I will heale their Backeslidings and love them freely, &c.

Now because these were great matters of great consequence, to make them either happy in the observing them, or miserable in neglect­ing them, you see how he shuts up all in a most weighty close: Who is wise and he shall under­stand these things, prudent and he shall know them, for the wayes of the Lord are equall, &c.

Wherein the scope of the Prophet is, to stirre up a holy regard of what hath beene spoken, he would not have all lost for want of attention or application, and therefore he here stirs them up to a holy use of all: which stirring up, is ex­cellently and figuratively cloathed with an E­piphonemy, or acclamation, who is wise and he shall understand these things, &c. He doth not [Page 423] say, let men understand these things, but who is wise and who is prudent? Let them consider of these things, and then the Exhortation is back't with many Reasons,

• 1. Jt is wisdome and prudence to regard these things that J have spoken (who is wise and who is prudent)
• 2. And then againe they are the wayes of God that are spoken off, and they are straight and equall in themselves.
• 3. And they leade to happinesse directly, without winding and turning, a man is sure to attaine his journeys end in them, and if they will take example of those who onely are exemplary to them, he tels them the Iust shall walke in them, they shall not walke alone, they shall have the company of a cloud of witnesses, who prosper and walke on cheerefully in this way, and attaine hap­pinesse in the end.
• 4. Then the last argument is taken from the contrary end of all them who cavill and snarle at Gods wayes and truth, that thinke themselves witty to picke quarrels with somewhat in Gods booke, as it is a com­mon fashion now a dayes to have a divini­ty of mens owne: Transgressors, such as are opposite to Gods wayes, they shall fall in these wayes, that is they take offence at these wayes and so fall into sinne, and by falling into sinne, fall into misery, till at last they fall into Hell, which is the end of all quar­rellers [Page 424] with divine truth, they fall and dash themselves upon them, and so eternal­ly perish.

Now these are strong and forcible reasons to inforce care and attention of what hath been spoken, it is Wisdome and Prudence, and the wayes of the Lord here are streight, and then all godly people walke in them, and those that stumble at them are sure to perish, and doe perish in them; not that they are a cause of their perishing, but by reason of the malice of men, finding fault and picking quarrels with them, they fall first into sinne, and then into misery, thus we have the scope of the words.

Who is wise and he shall understand these things.

First of all, we must know that the Prophet here in this figurative speech makes a kinde of Exclamation, who is wise? he doth as it were secretly mourne at the Apostacy and fewnesse of those that be truely wise, as if he had said, I have given you many directions, and shewed you what sinnes lead to destruction, I have shewed what course yee are to take, and the bountie of God to those that Returne: but, Who is Wise and Prudent to regard these things?

Jn the words therefore (in regard of the speaker, the Prophet) we may observe this ere we come particularly to them: the character of a holy, mercifull, gratious, and wiseman, that when he hath spoken things to excellent purpose, he would not have those things lost, but out of mercy and compassion mingled with [Page 425] a great deale of heavenly wisdome, would have the best fruit of all he hath spoken. Which was the custome of the men of God in the Scriptures, the Spirit of God leading them to strike the naile home, when they taught truths to lay the word close upon the conscience, as much as they could. What is the whole book of Deutrenomie, as the word signifieth, but a re­peating of the former lawes? Moses thought all to no purpose, unlesse he repeated lawes, and fastned them upon the soule: so our Savi­our Christ still when he had spoken excellent things, saith, Let him that hath eares to heare, heare. So saith Ieremy, Mat. 11.15. Iere. 9.12. who is wise to consider these things? and the conclusion of that excel­lent 107. Psalme, is just thus, who is wise to con­sider these things? and Deuter. 32. saith Moses, O that they were wise, that they would thinke of these things, &c. So every wherein Scripture you have such fastning of things where truthes have beene spoken in application of them: which doth justifie the course of Gods Messen­gers in bringing the Word home unto mens consciences, because that which is spoken loosely in generall, no man applyeth in particu­lar to himselfe, we who are messengers of God, must therefore bring things home to the con­science: who is wise and he shall understand these things, &c.

But that which more neerely concerneth us is, whereas first of all he propounds this exhor­tation to regard th [...]se things under this holy [Page 426] acclamation: who is wise and who is prudent? we see first of all,

Observ. That there are but few who are truely wise and prudent.

Few that enter the right way: for our Sa­viour sheweth that narrow is this way and few there be that finde it. Mat. 7.14. The point needs not much proofe it is so plaine, and well knowne, wherefore it is now touched onely making way to other things. The Reason heereof is cleere.

Reason. Most men we see live by sense, will, and pas­sion, and not by Faith, whereby they inthrall the wisdome they have, and make it prisoner to sinnefull passions and affections, rejecting thoughts of their owne future happinesse: and though it behoove them in this world to bee broken of their will: yet they will have it here, though they perish and be damned for it here­after. This is the state of the unbroken heart of man till he have grace in him. Yea it is the state of all men, especially those that are puft up, either by their owne place, humour, or the flattery of others, they will have their will: Mens mihi pro Regno, as one said. Now this being the proud poysonfull nature of man, we must not thinke it a strange thing, that there are so few wise and prudent: for a man cannot be wise and passionate, for his passion transformes him to be a beast, a Divell. Now because most men live by sense and by humour, which is a life they are nuzled in (especially those that [Page 427] are subject to flatterers) therefore few come to be truely wise and prudent, to have so much stedinesse and sobriety of spirit, as to deliberate what is to be done. They will not in cold blood give leisure to their humors (but feed them) to consider what is best. This being the humor of the world, no wonder that there be so few prudent and wise.

Vse. 1 Since things are thus, learne this of it, if there be so few prudent and wise, as the Prophets complaine in all times. To whom is the arme of the Lord revealed; and, Isa. 53.1. Who hath beleeved our report, &c. Then take heed of living by ex­ample, that we be not led away with the sway and error of the times: for seeing there are few wise and prudent, it is better and safer to fol­low one man reformed by judgement, then a thousand others, one man is worth a thousand who is led with judgement and by the Spirit of God.

Vse. 2 And likewise take no scandall, if you see men runne upon heapes in the broad and worst way, for that men have alwayes done, it is the com­plaint of all the Prophets in all times, calling the better sort few: Isa. 17.5, 6. Jer. 3.14. as the grapes after the vin­tage, like a few scattered eares of corne after har­vest: one of a Citty, and two of a Tribe, a few of all. Therefore now let us seale this truth with this exhortation.

Vse. 3 That we labour to be of that few that are truely wise and prudent, examine are we of those few or not? and what have we in us that [Page 428] may secure us to be of this small number; for if we be not, we shall never be saved. For Christs flocke is a little flocke; Luk. 12 32. and few there be that shall enter in at that straite gate: what hast thou then which may discover unto thine owne soule that thou art of that number, and not of the common multitude that shall be damned? it is a thing worth the inquiring of our soules; what have we in us that may charactarise us to be Gods true servants, Christs true children, and members of the Church? and never rest in a common perswasion of common grace, which castawayes may have as well as we. We must strive for some distinct grace that repro­bates cannot attaine unto.

Who is wise and he shall understand these things, prudent, &c.

But to come more particularly to the words, Who is wise and he shall understand these things, The holy man of God here in his exhortation naming wisedome, singling out wise and prudent men; Who is wise and who is prudent? he tou­cheth men upon the quicke right veine, for who is there that would not be thought wise and prudent? a corrupt man naturally rather desires to be thought sinnefull then weake, judge him as you will, so you judge him not to be an un­wise, an unprudent man. A proud man till he be subdued and humbled, had rather be thought dishonest then simple, because if hee be dis­honest, he thinkes it is out of choice: but to be simple, this argueth imperfection, and not [Page 429] freedome and bravery of spirit: therefore it be­ing the naturall desire and instinct of all men to be thought wise and to bee so, hee endeavours to worke upon that affection in them, Who is wise, &c. Well saith he, I know you all de­sire to be thought wise and prudent men, would you make it good that you are so indeed? be­leeve my sayings, this is the way, whosoever is wise let him understand these things, and he that is prudent let him hearken to these things that I have spoken.

Man at first when he had communion with wisedome it selfe was a wise creature, till he hearkened to Sathan and so lost all, becomming as the beasts which perish. Psal. 49.12. Yet in that glorious building, since the corruption of nature this amongst that rubbish is reserved, that above all things there is a desire to be happy and wise, which two desires are naturally the leading de­sires in men, To desire to doe well, and to be wise. Therefore the Prophet here upon that which is left in mans nature takes advantage to build true wisdome and knowledge indeed.

To come then in briefe to shew what this wisedome and prudence is, Definition of heavenly wis­dome. for there is some di­stinction betweene wisedome and prudence. Wisedome is a heavenly light set up in the soule by the Spirit of God, whereby it discerneth the generall truths concerning God, our selves, the state of the Church, the priviledges of Chri­stianity, and such like: in summe it is a right di­vine apprehension of spirituall truths.

Definition of heavenly pru­dence.And prudence, this is a kinde of sharpenesse of spirit, whereby the Spirit of God directs the soule, knowing the right generall principles to particular cases. Prudence is an application of the generall knowledge of generall things to particulars, and is an ordering of the life in par­ticular exigencies and cases in a right order, ac­cording to the direction of the Spirit, as wee have it, Prov. 8. I wisdome dwell with prudence. Di­vine wisedome wheresoever it is dwells with prudence; that is, where God doth inlighten the understanding to conceive aright of the misteries of salvation, there it dwells with pru­dence, that is, it directs the soule to an order­ly carriage of life towards God and man, and in regard of it selfe, every way as it should doe, in all estates, times and conditions, that is meant here by prudence, a particular gift where­by a man is fit to consult and deliberate of things in particular to be done, in particular cases of conscience and the like. Now wisedome and prudence they are both together in Gods people, howsoever perhaps one is more excel­lent then another. Some are wiser who have a deeper search of truths in generall: and some are more prudent in their wayes, that are wea­ker Christians for the maine generall truths. Yet there is not a good Christian but he hath so much prudence as will bring him to Heaven. But God giveth extraordinary wisedome to some, because they are leaders of others. Yet though in Gods dispensation there be a dif­ference, [Page 431] yet in every Christian they are joyned together, there is no Christian but hee is wise for himselfe, which is Prudence. This is as it were the salt which seasoneth all other graces, and knowledge whatsoever: for what is know­ledge without discretion, but a foolish hu­mour? what is Patience but blockishnesse, if a man doe not discerne how, why and upon what ground to be patient? what is Religious­nesse without this, but superstition, and what is Zeale but an indiscreet heate, if it be not sea­soned with this Prudence? yea and what is Constancy it selfe, but an indiscreet rigour and stifnesse without wit. So that it is the seasoning of all other graces whatsoever, that which puts bounds and measure unto all: therefore hee joynes it with Wisdome, who is wise and who is prudent? good as we say consists of a whole entire cause, unto which must be occurrence of all circumstances together, one defect may make it to be sinnefull. So this is Prudence to observe a due order cloathed with circum­stances of the manner and season of every good action and duty, therefore be joynes heere Pru­dence. Who is wise and he shall understand these things, prud [...]nt and he shall know them?

Now these be the two graces that leade and guide a mans life: there must be first a gene­rall understanding and light of the soule, and then there must be a particular light to apply this generall to particulars. Prudence is as it were the steward of the soule, which dispenceth [Page 432] the light thereof according to particular occa­sions.

Now for Wisdome and Prudence, we will not insist long on them, onely we will draw towards a right discerning of them squared and propor­tioned to our understandings by resemblances of other things: for a man may know what they are in divine things, by some proportion to humane things, what they are there, as to give a little light to it.

Signes of worldly wisedome.He is a wise prudent man in the world that will be sure to make the greatest his friend. So 1 God being the greatest of all and most able to doe us good, he is a wise and prudent man that makes him his friend, and cares not who hee breake with, so he breake not with God.

2 And we account him also a wise and prudent man in the world, that like the wise steward in the Gospell provides for the worst times: Mat. 16.3. what course did he take for himselfe herein, hee pro­vides for, as he fore-sees danger. So spirituall Wisdome and Prudence will direct a man what is best for his latter end, his eternall rest and happinesse in another world. Heavenly wis­dome prefixeth to a man a full view of his latter end, and that which followeth thereupon in another world, and so makes him provide be­fore hand, and direct all things to that end. A wiseman will not have things to seeke when he comes to make use of them, Mat. 25. like the foolish virgins who had their oyle to seeke when they should have had it ready. He is truely spiritu­ally [Page 433] wise towards his latter end, that as hee knowes there is a state to come, so is truely pru­dent to have all things ready against that time, that considering the uncertainety of this life, hee may not bee surprized unawares, like those glorious virgins who had a lamp without oyle.

And amongst men he is also counted a wise 3 and prudent man, that makes a right choice, for this is wisdome, when a man discerneth a dif­ference, and answerably makes his choice. Simile mat [...]r erroris, saith one, Likenesse is the mother of error. There is a likenesse betweene good and bad in the world, and betweene truth and error, now hee is a wiseman, who is not catchr with these resemblances, but discerneth a difference between temporall & eternall things, shadowes & substances, realities and appearan­ces of things, and suitably chooseth eternals be­fore temporals, the favour of God before the fa­vour of men, and in a word those things which concerne everlasting happines, before those that are perishing, Wisdome is seen in choice. By these few instances named, we may see what heaven­ly wisdome and prudence is, by proportion of Wis­dome and Prudence in earthly things. Now con­sidering that there is a better state in another world then in this, he must needs be a wise man that orders things so, as that he may not loose eternity. Most men in the world are penny­wise and pound foolish, as we say: wise to a particular end, to get particular favours and [Page 434] riches, Deut. 32.29. so to satisfie their intentions: but for the maine which is Wisdome indeed, to looke to their last estate and happinesse, and to fit their actions and courses that way, how few are wise to purpose? how few provide for eternity? therefore no marvell the Prophet saith, who is wise and who is prudent? because men live by sense and not by Faith.

Who is wise and he shall understand these things? prudent and he shall know them.

Observ. Now the next thing to be observed hence is this, That the wise and prudent onely know these things. There must be Wisdome and Prudence before we can know divine Truthes and make use of them: Observ. and then observe further, That true Wisdome and Prudence carries men to Gods Word. Who is wise to understand 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 [Page 435] 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 [Page 436] 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 [Page 437] 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 FIFTEENTH SERMON.

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 [Page 440] 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.

By wayes heere he understandeth the whole Law and Gospell, the whole Word of God, which he calleth right, not onely because

• 1. They are Righteous in themselves, but
• 2. Because they reforme whatsoever is amisse in us and rectifie us, and
• 3. VVorke whatsoever is needfull for our good and salvation.

Now more particularly, Gods wayes are

• 1. Those wayes wherein he walks to us: or
• 2. The wayes that he prescribes us to walk in, and
• 3. Our wayes as they are conformable to his.

Any of these are the wayes of God, of all which more heereafter.

The wayes wherein he walkes to us, Gods wayes to us. because 1 many of them are untraceable as unsearchable to us, are not here meant. As those of Election, Predestination, and Reprobation: the reasons whereof, if we take them comparatively, can­not be searched out, why God should take one and not another, it is an unsearchable way. But take a man single (out of comparison) the wayes of God will appeare to be right, even in that harsh decree which many men stumble so much at, for none are ever brought in the exe­cution of that decree to be damned, but you shall see the wayes of the Lord right, who a long time together offers them a great deale of mer­cy, which they refusing, and resisting the Holy Ghost, taking wilfully contrary courses, worke out their owne damnation. So that at length the issue of those unsearchable wayes will ap­peare [Page 442] to be right in every particular, howsoe­ver the comparative reason at the first, why God singles out one man and not another will not appeare.

2 As for the wayes of his Providence, in gover­ning the world and ruling of his Church, The wayes of his Providence, &c. this is the way of God which is right: all which wayes though we cannot in all particulars see in this world; yet in Heaven in the light of glory we shall see what cannot now be seene in the light of grace and nature. For there be misteries in Providence, who can tell the reason why of men equally good, one should bee sorely afflicted, and the other should goe to Heaven without any affliction in a smooth way? none can give a reason of it, but we must subscribe to the hid­den wisdome of God, whose wayes are un­searchable in his Providence, yet are they most right, though they be above our conceit. If wee could conceive all Gods wayes, then they were not Gods wayes: for in his wayes to us, he will so carry them as he will shew him­selfe to bee above and beyond our shallow con­ceits.

But the wayes especially here meant are the wayes which he prescribes us to walke in, and they are,

• 1. What we must beleeve, and then,
• 2. VVhat we must doe, there is,

First, Obedience of Faith, and then Obedience of life.

These are Gods wayes prescribed in the [Page 443] word and only in the word.

Now our wayes, when they joyne with Gods 3 wayes, that is, when our life, Our wayes joy­ning with Gods wayes. purposes and de­sires of the inner man, in our speeches, carriage and conversation agree with Gods wayes, then in some sort they are Gods wayes, the just shall walke in them. They shall walke in these wayes, that is, in those wayes which God prescribeth. As for those wayes wherein God walkes to us, we have not so much to doe here to consider them. But by walking in the wayes which he prescribes, we shall feele that his wayes to us will be nothing but mercy and truth. Psal. 25.16. The wayes of the Lord are right, those wayes that he pre­scribes to men to be beleeved and done, they are right and streight, that is, they are agreeable to the first rule of all. Right is the judgement and will of God: He is the first truth, and the first good, the prime truth and good, which must rule all others, Mensura mensurans, as they use to speake in Schooles, the measure that measures all other things: for all other things are onely so farre right; as they agree to the highest measure of all, which is Gods ap­pointment and will. So the wayes of God are said to be right, because they agree to his word and will: they are holy and pure, as himselfe is just, pure and holy.

The wayes of the Lord are right.

Right, as they agree to that which is right, and streight, and right likewise, because they lead directly to a right end. We know a right [Page 444] line is that which is the shortest betweene two tearmes, that which leads from point to point is the shortest of all other lines. So Gods wayes are right and streight, there are no other wayes which tend directly to happinesse, without error, but Gods wayes, all other wayes are crooked wayes. So Gods wayes are right, as they looke to God, and as they looke unto all other inferiour courses: they are right to ex­amine all our wayes by, being the rule of them. And they are right, as they looke to Gods will and are ruled by him.

Hence observe we in the first place, that the first thing wee should looke too in our conver­sation, must be to know this for a ground,

Observ. That man is not a prescriber of his owne way, and that no creatures will is a rule.

We must imbrace therefore no opinion of any man, or any course injoyned or prescribed by any man, further then it agrees with the first truth and the first right, Gods wayes are right: right, as a standard that is a measure to measure all other measures by. So Gods will and truth revealed is a right rule, and the measure of all other rules whatsoever. Directions therefore which we have of things to be beleeved and done from men, must be no further regarded then as they agree with the first standard. Ther­fore they are mistaken, and desperately mista­ken, that make any mans will a rule, unlesse it be subordinate to that which is higher, at which [Page 445] time it becometh all one with the higher rule. When a man subordinates his directions to Gods, then Gods and his are all one. Other­wise without this subordination, wee make men gods, when we make their will a rule of our Obedience. The wayes of the Lord are right. But of this onely a touch by the way: the maine point hence is,

The Word of the Lord is every way perfect and brings us to perfection.

Observ. As we may see at large prooved. Psalme. 19.7, &c. Where whatsoever is Good, Comfor­table, Profitable, or Delightfull, either for this life or the life to come is all to bee had from thence. And the Wiseman saith, Pro. 30.5. Every word of God is pure, &c. A similitude taken from gold which is fined till it be pure, as it is expressed in another place, The words of the Lord are pure words, Psal. 12.6. as silver tryed in a fornace of earth and pu­rified seven times. 2 Tim. 3.16. And so the Apostle to Timo­thy. All Scripture is given by inspiration of God, and is profitable for Doctrine, for Correction, for Reproofe, for instruction in Righteousnesse, that the man of God may be perfect, throughly furnished unto all good workes.

Vse. 1 Since then the wayes of God are so Right, Just, Pure, and Perfect; this is first for Reproofe of them that adde hereunto: as our Romish adversaries who doe heerein by their traditions and additions, condemne God either of want of Wisedome, Love and Goodnesse, or of all. So as all defects charged upon the Word, are [Page 446] charged upon God himselfe, who did not better provide and fore-see for his Church, what was good for it. But the Wise man condemneth this their audacious boldnesse, where he saith, Adde thou not unto his words, Pro 30.6. least he reproove thee, and thou be found a lyar. They barre rea­ding of the Scriptures, or to reade them in eng­lish especially, least the people become Heri­ticks. They thinke it safe to reade their owne bookes and idle dreames, but reject the Word of God, and then (as Ieremy speakes) What wisedome is in them? Jer. 8. [...]. Surely none at all, for the onely wisdome is to be governed by Gods most holy word.

Vse. 2 Againe, it is for Instruction unto us, to rest and rely upon this so holy, right, pure, and per­fect word. Since it is so sure and firme, we are to rest upon the Promises, and tremble at the threatnings, though we see not present perfor­mance of them, because not one of them shall faile. Mat. 5.28. For (saith Christ) Heaven and Earth shall passe away, but one jot and title of the Law shall not faile. What maketh so many judge­ments to overtake men, but their unbeliefe? what made their carcases to fall in the wilder­nesse, so as they could not enter into the land of Canaan, but their unbeliefe? for (saith the text of them) They could not enter because of un­beliefe. Heb. 3. [...]9. Infidelity and not beleeving God, is the roote and cause of all our woe. It beganne with our first Parents, and it cleaveth too close unto us, even unto this day. This commeth [Page 447] from our Atheisme and selfe-love, that if a mor­tall man promise or sweare unto us, we beleeve him and rest upon his word: but all that the great God can doe unto us by Promises, Com­mandements, Threatnings, Allurements, and gratious Examples, will not make us give cre­dit to his word, but rather believe Satan, and our owne false and deceitfull hearts. As for in­stance, Isa. 1.18. Isa. 50.10. Heb. 13.5. God hath promised that If our sinnes were as red as scarlet, yet he will make them whiter then the snow, though they be never so strong for us, yet he hath promised to subdue them. If our wants be never so great, yet if we will trust in God; he hath promised to relieve us, and hath said, that he will not faile us nor forsake us, if wee cast our care upon him. So for the Threatnings, we must beleeve that there is never a one of them, but they shall come to passe, as sure as the promises shall bee made good. If these thoughts were firmely fetled in us, that the wayes of the Lord are right, and therefore must be all accomplished in their time, it would make us restlesse to flie from sinne, and the punishments threatned, which all lye at the doore, Gen. 4.7. and will quickly be upon us, if they be not avoyded by sound and hearty Repentance.

Vse. 3 Lastly, if every commandement be right sure and just, then when God commandeth doe it, though the apparent danger be never so great and though it be never so contrary to flesh and blood, pleasure, profit, or preferment, yet know it is firme and sure, and that our happinesse [Page 448] stands in doing it, our misery in disobeying it. As we know it was with Adam: what a sud­daine change did his disobedience worke in himself, all the world since being leavened with that miserable contagious fal of his. And for the whole word, this is a generall, we never want any good, but for want of love and obedience unto it. Psal. 119.165. Great Prosperity shall they have (saith David) who love thy law, and no evill shall come unto them. And we never had nor shall have any hurt, but from our unbeliefe and disobedi­ence to the holy, pure, and perfect word of God, which is attended with comfort and prosperity heere, and [...]dlesse Glory heere­after.

In the next place, If the wayes of the Lord be right and streight, so streight that they leade directly to the right end, then it is cleere,

Observ. That the best way to come to a good and right end is to take Gods wayes. For it is a right way, and the right way is alwayes the shortest way. Therefore when men take not Gods wayes, prescriptions and courses, they goe wide about, and seldome or never come to their intended end. Gods way is the right way, and there­fore brings a man to his right end. Sometimes men will have their turnings, their diverticula and vagaries, but they find by experience that Gods wayes they are the right wayes, so as they never attaine to comfort and peace untill they come againe into those wayes. God untill then [Page 449] suffereth them to be snared and hampered, and to eate the fruit of their owne wayes, and then they see the difference of Gods wayes and theirs, and that Gods wayes are the best, and the streightest wayes unto true happinesse.

Indeed God suffers sometimes men that will have their owne wayes, to come quickly to them, as some men hasten to be rich, and God suffers them to bee rich hastily: yet they are none of Gods wayes which they take, but climbe up by fraud and deceit. I but that is only a particular end, which God suffereth them to attaine by bie wayes: but what will be the up-shot? Where will all these wayes end at length? surely in Hell. For when a man goes out of the right, and streight, and direct way, to be great in the world, he is like a man vvho goes out of his way, vvhich is further about, who yet when he is in that vvay goes on through thicke and thinne, because he will gaine some way. He goes on through thickets and hedges, faire and foule where he gets many scratches, brushes, and knocks. Do any thinke in the world to attaine his particular ends, vvithout the direct vvayes of God, God may suffer him to attaine his particular end, but vvith many flawes, knocks and brushes upon his consci­ence, vvhich many times he carrieth vvith him unto his grave, and findes it a great deale better, both to attaine unto his particular ends by Gods wayes, and to have no more of any thing in the world then he can have vvith a good consci­ence. [Page 450] For though they be good men, oft-times God suffers such men to have bruses in their conscience all their dayes; that they and o­thers may know, that the best way, is the streight and right way, which at last will bring us best to our end.

Having thus made it good, That the wayes of the Lord are right; now for conclusion of all the Prophet begins to shew the divers effects these right wayes of God have in two sorts of people, the godly and wicked.

1. That the just shall walke in them:

2. That the Transgressors shall fall therein.

Who be just men? The just shall walke in them; who be the just men here spoken off? Such are just men who give to every one their due, that gives God his due in the first place, and man in the second place, whereby it is framed. The just shall walk in them; that is, they shall proceed and goe on in them till they be come to the end of their race, the Salvation of their soules. And more particularly.

1 They respect all Gods Comman­dements.Just men, first are such, who have a respect un­to al Gods commandements. Psa. 119.6. Though in their disposition they find some more hard to them then others, yet they doe not allow themselves to breake any, but strive so much the more earnestly and constantly to observe them, as they finde their natures opposite to them. Now Hypocrites howsoever they doe many things in shew, yet like Herod and Iudas their hearts run in a wrong channell, they allow [Page 451] themselves to live in, and like of some sinne. The young man in the Gospell, had not a re­spect unto all Gods Commandements, Mat. 19. though Christ loved his aimiable parts; to this pur­pose Iames saith, Iam. 2.10. Whosoever shall keepe the whole Law, and yet off end in one point, he is guilty of all. That is, hee who alloweth himselfe in any one sinne, he is guilty of all. Aske Iudas, is murder good? he would have said no: but he was covetous and allowed himselfe in it, and so drew upon him the guilt of all the rest. God is he who forbids sinning against them all: he who forbids one, forbids all: and being rightly turned to God, the same authority makes us leave all: it is not sinne, but the allow­ance of it that makes an Hypocrite.

Againe, they doe things to a good end, They doe things to a good end. the 2 Glory of God, and the good of man. For want heereof, the almes, prayers and fasting of the Scribes and Pharisees (because they did nothing out of love to God or man, but for vaine glory and carnall respects) are condemned of Christ. So some are brought in at the last day saying, Lord, Lord, have we not in thy name prophecied, Mat. 7.22. and in thy name cast out Divels, and in thy name done many wonderfull works: and yet Christ pro­fesseth not to know them, but calleth them workers of iniquity. They had Gifts and Calling and delivered true doctrine, &c. But heere was their failing, They prophecied in his name, but not for his Name. Their actions were good in themselves, and for others, but the end of [Page 452] them was naught, and therefore both they and their workes are condemned. Yet this is not so to be understood, but that Gods children have some thoughts of vaine glory which accom­panieth and creepeth into their best actions, but they doe acknowledge this for a sin, confesse it, and desire the Lord to pardon and subdue it, and then it shall never be laid to their charge. Because having of infirmities is not contrary to sincerity, but allowing of them, and li­ving in them, in which case the Lord is more pleased with our Humiliation for our sinne, then the motions to vaine-glory did offend him.

3 Thirdly a desire to grow in grace and to be­come better and better is a signe of uprightnes: A desire to grow in Grace. Christian Righteousnes, as it sees still need, so it still desires more grace and lesse sin, because hee who hath a true heart, seeth both the want and worth of grace, and feeleth his want. A man feeles not the want of Faith, Humility, and Love, till he have it in some sort, as it is said Philip. 3.15. As many as are perfect are thus minded, to wit so many as are upright, all is one.

4 By love of the Brethren. 1 Joh. 3.14.Lastly, this just uprightnesse is knowne by love of the Brethren: By this we know we are translated from death to life, because we love the Brethren. Contrary to which is that dispo­sition which envieth at all things which suites not with their humours, Jam. 2.2. as Iames speaketh of those who preferre men and have their persons [Page 453] in admiration in regard of outward things de­spising inferiours.

Vse. 1 If therefore we will ever be counted righte­ous persons let us keepe these rules set downe here, have a respect to all Gods commande­ments, doe all things to the glory of God, de­sire to grow in grace, and love the Brethren.

Vse. 2 And so it is also for Consolation unto such who are thus qualified: for unto them belon­geth all the promises of this life and of that to come, They are in a blessed estate, 1 Cor. 3.22: for all things are theirs, because they are Christs, there­fore it is their bounden duty having an upright heart to rejoyce in God, as the Prophet speakes: Rejoyce in the Lord yee righteous, Psal. 33.1. Psal 52. ult. for praise is comely for the upright. None have cause to re­joyce but upright men. 1. Because they of all others have title and right to joy: 2. Because they have command to doe it, seeing Heaven is theirs, all the promises are theirs, and they are heires of all things: it is a comely service and the worke of Heaven.

Object. Against this some object. O but I find many sinnes, passions, and infirmities in my selfe, how then can I joy in God.

Answ. To this we answer briefly, that the passions and infirmities of Gods servants, are not con­trary to Christian uprightnesse, and righteous­nesse: for Saint Iames saith, Jam. 5.17. that Elias was a man subject to like passions and infirmities as we are, yet he was a righteous man, though a man sub­ject to the like passions as we are. Therefore [Page 454] the passions of Christians are not contrary to Christian, but to legall Righteousnesse. But we are not under the Law but under Grace. Rom. 6.15. The first Covenant of works bids us have no sinne. The other Covenant bids us allow no sinne, this much is for that Question what is meant by just men. It remaines now that we should fur­ther enquire into that mysterie, how it is that just men walke in the wayes of God, and prosper therein: when yet wicked men called Transgressors, fall therein. But this be­ing a mistery by your patience wee will take time to unfold what we have to speake heereof the next time, if God bee so pleased.

THE SIXTEENTH SERMON.

GODS children have their times of deadnesse and di­sertion, and againe their times of quickning and re­joycing: weeping doth not allwayes remaine unto them for their portion, Psal. 30.5. but joy commeth in the morning: in the worst times the Saints have alwayes some comforts affor­ded [Page 456] 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 [Page 457] 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 [Page 458] 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 [Page 459] 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 [Page 460] 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 their faults. So a man may justifie good things though he speake not a word to any man: for such a ones life is a con­futation and sufficient witnesse for God against the world. Therefore it is good, though a man doe not confront the world in his speeches: yet notwithstanding at least to hold a course contrary to the world in his conversation. We have need of a great deale of courage to doe this: but there is no heavenly wiseman, but he is a couragious man; though in his owne spirit, he may be a weake man, yet in case of oppo­sition, Grace will be above Nature, hee will shew then his heavenly Wisedome and Pru­dence and of what mettall he is made, by justi­fying [Page 461] wisdome in all times: The just shall walke therein. But to come more directly to the words.

Observ. A just and righteous man that is made just by them shall walke in them. Hence we may ob­serve. That first men must have spirituall life, and be just, before they can walke. Walking is an action of life, there must be life before there can be walking, a man must first have a spiritu­all life, whereby he may be just, and then hee will walke as a just man. For as wee say of a Bowle (it is Austins comparison) it is first made round and then it runnes round, so a man is first just and then he doth justly. It is a con­ceite of the Papists that good works doe justifie a man: Luther sayes well, that a good man doth good works. Good works make not the man, fruit makes not the tree, but the tree the fruit. So we are just first; and then we walke as just men. We must labour to be changed and to have a principle of spirituall life, then we shall walke and have new feete, eyes, taste, eares, and senses: all shall then be new.

Againe, in the second place, the necessity of it appeares hence that there must be first spiritu­all life in the inward man, ere a man can walke. Because there will nor else be a harmony and correspondency betwixt a man and his wayes. A man will not hold in those wayes that hee hath an Antipathy too: therefore his nature must be altered by a higher principle, before [Page 462] he can like and delight in the wayes of God. This is that which Gods children desire first of God, that he would alter their natures, inligh­ten, change and quicken them, worke strongly and powerfully in them, that they may have a Sympathy and liking unto all that is good, first they are just and then they walke in Gods wayes.

Observ. In the next place, wee may observe hence, That a just man, he being the prudent and wise man, he walks in Gods wayes. That is spirituall wise­dome and prudence, together with Grace, Righteousnesse and Justice, they leade to walk­ing in Obedience. Let no man therefore talke of grace and wisdome or prudence altering him, further then he makes it good by his walk­ing. He that is just walkes as a just man; hee that is wise, walks wisely, he that is prudent, walks prudently. Which is spoken to discover Hypocrisie in men, that would be thought to be good Christians and wisemen, because they have a great deale of speculative knowledge. I but looke we to our wayes, let them show whether we be wise or foolish, just or unjust: If a man be wise, Pro. 9 12. Pro. 14.8. he is wise for himselfe, (as Salomon saith) to direct his owne wayes. The wisdome of the wise is to understand his owne way that hee is to walke in. If a man have not wisedome to direct his way in particular to walke to Hea­ven-ward, he is but a foole. For a man to know so much as shall condemne him and be a wit­nesse [Page 463] against him and yet not know so much as to save him, what a miserable thing is this? Now all other men that know much and walke not answerable, they know so much as to con­demne them and not to save them. Our Savi­our Christ he calleth such, foolish builders, Mat 7. that know and will not doe: so unlesse there bee a walking answerable to the Wisedome and Prudence prescribed, a man is but a foolish man.

Therefore let it be a rule of tryall, would we be thought to be Wise and Prudent, Iust and Good? Let us looke to our wayes, are they Gods wayes? doe we delight in these wayes? and make them our wayes, then we are Wise, Prudent and Iust.

As the just shall walke in them; so whosoever walks in them, are just, wise and prudent: for is not he prudent who walks in those wayes that leade directly to eternall happinesse? is not he a wiseman that walks by rule in those wayes where he hath God over him to be his Pro­tector, Ruler, and Defender? is not he a wise man who walks in those wayes that fits him for all conditions whatsoever, prosperity or adver­sity, life or death? for all estates? he that walkes therefore in Gods wayes must be the onely wise man. What walking in Gods wayes implyes.

Now what things doth this walking in the wayes of God imply?

1 Perspicuity to discerne them.First Perspicuitie, those who walke in the [Page 464] wayes of God, they discerne those wayes to bee Gods wayes, and discerne them aright.

2. To proceed in them.Then when they discerne them to be Gods good wayes, answerably they proceed in them from step to step, for every action is a step to Heaven or to Hell: so a just man when hee hath discovered a good way, he goes on still.

3. An uniforme course.And then he keepes an uniforme course, for so he doth who walks on in a way, he makes not indentures as he walks, but goes on steadie in an uniforme course, to a right end. So a just man when he hath singled out the right way, hee goes on in that steedily and uniform­ly.

4. Resolution.And likewise where it is said the just walkes in them, it implyes Resolution to goe on in those wayes till he come to the end, though there be never so much opposition.

But how shall we know whether we go on in this way or not?

First, he that goes on in a way the further he hath proceeded therein, looking backe, that which he leaves behind seemes lesser and lesser in his eye, and that which he goes too greater and greater: so a man may know his progresse in the wayes of God, when earthly profits and pleasures seeme little, his former courses and pleasures seeming now base unto him, when Heaven and heavenly things seeme neere unto him, it is a signe he is neere Heaven: neere in time, and neerer in disposition and in wisedome to discerne, because the best things are greatest [Page 465] in his eye and esteeme. In this case, it is a signe that such a one is removed from the world, and is neere unto Heaven, having made a good pro­gresse in the wayes of God.

It implyes likewise in the second place, an uniforme course of life. Such a one doth not duties by starts now and then, but constantly, therefore we must judge of men by a tenure of life, what their constant wayes are: sometimes though they be good men, they may step awry into an ill way, and yet come in againe. Some­times an ill man may crosse a good way, as a theefe when hee crosseth the high-way: or a good man steps out of the way, but this is not their way, they are both out and to seek of their way. A wicked man when hee speakes of good things he is out of his way; he acts a part and assumes a person he is unskilfull to act, ther­fore he doth it untowardly. But a mans way is his course, a good mans way is good though his startings be ill, and an ill mans way is naught, though for passion or for bie ends, hee may now and then doe good things. Therefore considering that the walking in the wayes of God is uniforme and orderly: let us judge of our selves by the tenure of our life, and course thereof. And let those poore soules who thinke they are out of the way because they run into some infirmities now and then, comfort themselves in this, that God judgeth not by single actions, but according to the tenure of a mans life, what hee is. For often-times Gods [Page 466] children gaine by their slips, which makes them looke the more warily to their wayes for ever after that. He that walkes in the way to Heaven, if he be a good man, hee lookes to make surer footing in the wayes of God after his slips and falls. He labours also to make so much the more haste home being a gainer by all his slips and fals. Let none therefore be dis­couraged, but let them labour that their wayes and courses may be good, and not onely so, but to be uniforme, orderly and constant, and then they may speake peace to their owne soules, be­ing such as are here described, The just shall walk in them.

Againe, he that will walke aright in Gods wayes, hee must be resolute against all oppo­sition whatsoever: for wee meete with many lets hinderances and scandals, to drive us out of the way. Sometimes the ill lives of those who walke in these wayes, sometimes their slips and fals, sometimes persecution, and our owne natures are full of scandals, subject to take this and that offence, and then we are ready to bee snared on the right hand, or feared and scared on the left. And our nature so farre as it is un­sanctified, is prone to catch, and ready to joyne with the world: therefore wee have need of resolution of spirit and determination: as Da­vid, Psal. 119.106. I have determined O Lord: and I will keepe thy lawes, I have sworne that I will keepe thy righteous judgements: this is a resolute de­termination.

And then againe, pray to God with David that he would direct our wayes. Oh that my wayes were so directed to keepe thy lawes! I see that my nature is ready to draw me away to evill, and perverse crooked courses: I see though I determine to take a good course that there is much opposition: therfore good Lord di­rect mee in my course, direct thou my thoughts, words and carriage. Therefore that we may walke stedfastly, let us resolve with setled de­termination, praying to God for strength: o­therwise resolution with dependance on our owne power may be a worke of the flesh: but resolve thus, these are right wayes and streight, they leade to Heaven, Happinesse and Glory, therefore I will walke in them, vvhatsoever come of it. We have all the discouragements vvhich may hinder us in the vvayes of God. For as vve are travellers, so vvee are souldiers, vvarfaring men that meete vvith many rubbs, thornes, therefore to vvalke amidst such dange­rous vvayes vve must be vvell shod vvith the preparation of the Gospell of peace, that is Patience, and reasons taken from thence. God hath provided spirituall armour in the Word a­gainst all oppositions that meet vvith us: so that by Resolution and Prayer to him, using his meanes vve may goe through all.

Novv for a further helpe for us to vvalke constantly and resolutely in the vvayes of God.

1 Take first the helpe of good company, if vve [Page 468] see any man to walke in a good way, let him not walke alone, but let us joyne our selves with those that walke in Gods wayes, for why doth God leave us not onely his Word to di­rect us which way to goe, but likewise exam­ples in all times, but that we should follow those examples? which are like the Pillar of fire which went before Israel unto Canaan. Wee have a Cloude and a Pillar of examples before us (unto which he alludes. Hebr. 12.1.) to leade us unto Heaven, not onely the Word, but examples in all times. Phil. 3.17. Walke as you have us for an example (saith Paul) therefore it is a character of a gratious disposition to joyne with the just, and those who walke in the wayes of God. We see there is in all the creatures an instinct to keepe company with their owne kinde: as we see in Doves, Sheepe, Geese and the like. So it comes from a supernaturall gratious instinct of grace, for the good to walke and company with the good, helping them on in the way to Heaven. It is therefore a point of speciall wisedome to single out those for our company who are able to help us thither: as it is for travellers to choose their company to travell with.

2 Againe, if we would walke aright in the wayes of God, let us have our end in our eye, like unto the traveller: looke on Heaven, the day of judgement, those times either of eternall happinesse or misery which vve must all come too. The having of these in our eye will sterne [Page 469] the whole course of our life, for the end infuseth vigor in our carriages, and puts a great deale of life in the use of the meanes breeding a love of them, though they be harsh. Therefore we must pray and labour for Patience to conflict with our owne corrruptions and those of the times we live in. This is unpleasant to doe, but when a man hath his aime and end in his eye this inspires such vigor and strength in a man that it makes him use meanes and courses con­trary to his owne naturall disposition, offering a holy violence unto himselfe: as thus it is not absolutely necessary, that I should have this or that, or have them all, or in such and such a measure, but it is absolutely necessary, that I should be saved and not damned: therefore this course I will take, in these wayes I will and must walke, which leade to Salvation. Let us therefore with Moses have in our eye, Hebr. 11.26. the Recompence of the reward, and with our blessed Saviour the head of the faithfull, have before our eyes the joy that was set before him, which will make us passe by all those heavie things that he passed through. Let us with the holy men of a [...]ient time have the price of that high calling in our eye, to make us notwithstan­ding all opposition presse forwards towards the marke.

3 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 [Page 470] 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. 1 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.

2 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.

3 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 [Page 471] 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.

4 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.

5 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.

6 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.

7 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 [Page 472] 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: [Page 474] 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 walke in Gods wayes: as Psalme. 1. Blessed is the man that walketh not in the counsell of the ungodly, &c. But his delight is in the Law of the Lord, and in that Law doth he meditate day and night.

Vse 3 Thirdly, this is for Consolation, if this be our walke, then God will walk with us and the Angels of God shall have charge of us to keepe us in all our wayes: Psal. 34.7. and though like David we slip out of the way, yet this not being our walke we come to the way againe. Though Gods children misse of their way, yet their resolution, choice and indeavour, was to walke in the way, therefore such are still in a blessed estate, and keepe their communion with God. A man is not said to alter his way, till he alter his choice and resolution. The best man may have an ill passion and misse the way, but he will not turne from it willingly. And the worst man may have [Page 475] a good passion, and come into the way, but never continue in it, to make it his walke. From all which it appeareth, that they are onely righ­teous persons, who continue to walke in the wayes of God. It is therefore Consolation unto them who take that course, though all the world goe another way, yet they must imi­tate just men. And for us, we must imitate these just men, though they bee never so few in the world, and despised. If we would be counted the servants of God, we must imitate them that walke in those pathes.

Now it is said that the other sort, wicked men, the wayes of God shall have a quite contrary course in them.

But the transgressors shall fall therin.

As one and the selfe-same cloude was both light to the Israelites and darkenesse unto the Ae­gyptians: Exo. 14 20. So the same wayes of God proove both light and darkenesse, life and death to the godly and wicked: as the Apostle speakes, unto the one they are the savour of life unto life, 2 Cor. 2.16. and unto the other the savour of death unto death. Therfore now here is the conclusion of all: if no warning will serve the turne of all what hath been given and said: yet the word of God shall not returne emptie, it shall effect that for which it was sent: Isa. 55.11. one worke or other it will doe: even upon the most perverse,

The transgressors shall fall therin.

Observ. Whence vve see and may observe, That the same word which is a word of life and salvation to [Page 466] [...] [Page 467] [...] [Page 468] [...] [Page 469] [...] [Page 470] [...] [Page 471] [...] [Page 472] [...] [Page 473] [...] [Page 474] [...] [Page 475] [...] [Page 476] the godly is an occasion of sinne and perdition unto the wicked. The same Sunn vvhich makes flowers and herbs to smel sweet, makes carrions to smel vvorse. The same vvord vvhich made the A­postles beleeve and confesse Christ, did also make many others of his Disciples goe backe from him, Iohn. 6.60. saying: This is a hard saying who can beare it? Act. 13.48. So Act. 13. The same word which made the unbeleeving Iewes blaspheme, did make as many as did belong unto eternall life Be­leeve. And vvhen Christ preached, many blas­phemed, and said he had a Divell: others trusted and defended him. 2 Cor 2.16: So saith Paul, the same word to some is the savour of death unto death, and to some the savour of life unto life: and so in another place he speakes of the same vvord, but we preach Christ crucified, 1 Cor. 1.23, 24. unto the Iewes a stumbling blocke, and unto the Greekes foolishnesse, but unto them which are called both Iewes and Greeks, Christ the power of God, and the wisedome of God. To this purpose Peter speakes of Christ, 1 Pet 2.7, 8. unto you there­fore who believe he is pretious, but unto them which are disobedient, &c. A stone of stumbling and a rocke of offence, even unto them which stum­ble at the word, beeing disobedient, whereunto also they were appointed. The Reasons are.

Reason. 1 Because, The naturall man perceiveth not the things of the Spirit of God, for they are foolishnesse unto him▪ 1 Cor. 2.14. neither can he know them, because they are spiritually discerned: but he that is spirituall judg­eth all things, &c.

Reason. 2 Secondly, Because they who doe evill hate the [Page 477] light, and therefore cannot love what they hate. This (Christ saith) is the condemnation, Iohn 3.19. that light is come into the world, and men loved darke­nesse better then light, because their deeds were evill.

Reason. 3 Thirdly, Because they are blinded, 1 Cor. 4.4. therefore they are led away by the god of this world Satan, so that they cannot perceive any thing that is spirituall, for God hath not given them a heart to perceive, &c. Deut 29.4.

Reason. 4 Fourthly, because they want Faith, which is called The Faith of Gods elect; Tit. 1.1. Heb 11 6. and wee know without Faith it is impossible to please God: for it is said that the word profited not those unbelieving Iewes, because it was not mingled with Faith in those who heard it. Hebr. 4.2.

Reason. 5 Fiftly, Because the Word is like the Sunne,which causeth plants to smell sweet, and a dung­hill to smell stinking. So it works grace in some, and extracts the sinne and foule vapours out of others.

Vse. 1 The Vse is, First Reproofe unto them who stumble at the wholesome Doctrines of the Word, of Election, Reprobation, Predestina­tion, and the like, such indeed stumble at Christ himselfe, he is a stumbling blocke unto them, 1 Pet. 2 8. as Peter speaketh. They stumble at Christ who stumble at his Word.

Secondly, not to love the word the worse be­cause evill men be made the worse by it, which shewes rather the mighty power of the Word, which discovereth them, and will not let them [Page 478] be hid, unmasking Hypocrits to themselves and others. As we must not like the Sun the worse because it makes carrion smell; nor the fanne, because it winnoweth away the chaffe; so must we not fall out with the Word, because it hath these effects upon wicked men.

Vse. 3 Lastly, it is for Consolation unto them that when their sinne is reprooved, fall not out with the Word, but with their sinne. When they are excited to duty they hate their corruption and doe indeavour to walke honestly without reproofe. This shewes the word is not the sa­vour of death unto death to them, but the sa­vour of life unto life: which Saint Paul makes a signe of Election, 1 Thes. 2.13. When they receive the word of God, as the word of God with Thanksgiving. This indeed is a matter of praise to give God thanks for his good word, which saves our soules, and comforts us heere in the way of all our Pilgrimage, till vvee arrive at heavenly glo­ry.

For Conclusion of all, what then remaineth on our part to be done? surely to hearken no more to flesh and blood, to the world or the Divell: but to heare what God saith in his most holy Word, and to frame our hearts with a strong Resolution to this Returning here exhor­ted to. Psal 32.10. O if vve knevv the many miseries and sorrovves vvhich attendeth vvretched and mis­erable sinners, and sinnefull courses here and hereafter, it vvould be our first vvorke to fol­lovv Gods counsell to his people, to Returne [Page 479] from our sinnefull wayes, to meete so gratious and mercifull a God: that he may (as his pro­mise is) heale our Backslidings; and be, as the Dew unto us, to make us fruitfull and aboundant in every good and perfect worke.

What can be said more for our incourage­ment then that which hath beene delivered in this Chapter. God the party offended, who is JEHOVAH, God all-sufficient, exhorts us to return unto him, who is able and willing to help. And hee allso (out of his rich goodnesse) fore­warneth us of the dangerous estate a sinner is in: who being fallen by his iniquity, ought therefore to pitie himselfe, Returne and not runne on in a further course of disobedience, and backesli­ding. And words are put in our mouthes, dicta­ted by God himselfe, which needs must be very prevailing with him: what an incouragement is this? yea further, (as we have heard) these petitions are all answered gratiously, and a­boundantly above all they did aske: wherin God surmounteth our desires, and thoughts, as wee heard at large. Whereby we also may be con­fident to have our petitions and suites in like sort granted, if we goe unto God with his owne words, and forme prescribed. If we take with us words of Prayer we shall be sure to vanquish all our spirituall enemies: for faithfull Prayer works wonders in Heaven and Earth. Iam. 5.16. And that God doth not bid us be religious to our losse; he sheweth that we shall loose nothing by following his counsell, and walking in a re­ligious [Page 480] course of life: having abhominated our Idols, Hee will observe us, and see us, and bee a shelter unto us, having a derivation of fruit­fulnesse from his fulnesse: In mee is thy fruite found.

Lastly we have heard who can make right use of these things delivered? onely the wise and prudent: such onely can understand heavenly things to purpose: his secret is with them that feare him: and Wisedome is (only) justified of her children. Psal. 25.14. Mat. 11.19. When others have no heart given them to perceive Gods wayes a­right (as Moses speaketh) Transgressors fall in Gods right waies, whilst the just walks com­fortably in them. O then let us hate sin every day more and more, and be in love with Religion and the wayes of God: for that's the true good, which is the everlasting good, that better Maries part, Luk. 10.42. which shall never be taken away: Whosoever drinks of this living water shall never thirst againe. John. 4.14. The best things of this world, have but the shadow, not the substance of good­nesse. Let us then be wise for our selves, and pitie our selves in time whilst it is called to day, because (as our Saviour speaks) The night ap­proacheth, John. 9.4. wherin no man can work. O then, let us of­ten examine our hearts and covenant with them, let us see our sinnes as they are, and Gods good­nesse as it is; Isa. 1.18. that our scarlet sinns may be done away as a mist from before him. O banish a­way our Atheisme, which by our sinnefull con­versation proclaimeth us to be of the number of [Page 481] those fooles, who have said in their heart, that there is no God. This serious consideration, Psal. 14.1. alwayes makes first a stop, and then a Returning: to beleeve indeed that there is a God, who made the world, and a judgement to come. This God (by Moses) calleth true Wisedome indeed, To remember our latter end: Deut. 32.29. O (saith he) that they were wise that they would thinke of these things: of which things? the miseries which attend sinne here and hereafter, and the bles­sings and comforts which follow a godly life both here and hereafter. Lamen. 1.9. That they would remem­ber their latter end, the neglect whereof Iere­my sheweth was the cause: that they came downe wonderfully and had no comforter: because they re­membred not their latter end.

Therefore let us study this point well; that there is a God and a judgement to come, and this will compell us even out of selfe-love to returne from our sinnefull courses, and make a stop. By this meanes we shall not need a Philips boy to cry to us every day, we are mortall and must die, if our meditations once a day be both in Heaven and Hell. These strong considerati­ons (aided with strong rationall reflectings on our selves) will keep us within compasse, over-aw us and make us quake and tremble to goe on in sinne, which is worse then the Divell in this, that thereby he became a Divell. This will drive us to fly unto God, Mal. 42. that he may heale our Backeslidings, who is described with healing under his wings, who in the dayes of his flesh healed [Page 482] all miserable and Returning Backesliders who ever came unto him. Therefore let us lay to heart these things, that so wee may bee kept in soule and body pure and unspot­ted, holy and without blame in his sight, untill the day of Redempti­on, when our mortality shall put on immortality, and our corruptible incorrupti­on, 1 Cor. 15.54. to reigne with God for ever and ever.