euill life surely the beginning of all euill is this to turne away from God It was the case of the Prodigall Sonne and in him of all sinners that when hee had receyued his patrimony Luk. 15. Hee tooke his iourney into a farre Country farre away and yet hee thought not himselfe farre inough from his Father but who willed him to depart was hee put out of his Fathers house Surely no but he himselfe of his own accord would needes bee gone Euen so doth a sinner make a voluntary separation betwixt God and his soule God doth neuer forsake till hee bee forsaken Now a sinner is sayde to depart from God in two respects First by an opposite and far different disposition Gods volo being mans nolo Gods will being mans nill by omitting that which hee should commit and by committing that which hee should omit As when wee see two sitting and talking together and the one varieth from the other in opinion we say the one is farre from the other and in the same respect is a sinner said to goe farre from God Secondly a sinner is said to goe far from God in regard of the greatnesse or the multitude of his sinnes that he doth commit which the more they are the farther they leade a sinner for euery sinne being a departure from God a sinner may rightly bee said to depart lesser or farther according to the number quality of the sins they commit Some being the sinnes of infirmity some of ignorance some of malice and some of presumption but Hee that hath eyes like a flame of fire Reu. 2.18 doth still behold them and although Adam doe goe about to hide himselfe amongst the thickets of the garden from the presence of God yet was hee still in Gods presence neyther could hee escape Many thinke they cannot runne farre inough from God Psal 1 39. of whom the Prophet speaketh Whither shall wee flie from Gods presence shall wee flie into heauen It is no part of our thought shall wee flie into the vtmost part of the earth the whole world is vnder Gods gouernment shall wee take a voyage by Sea it may bee God will send vs farther then we are minded to flie for little did Ionas thinke by flying from God that God would vexe him with all his stormes But if wee will not venture so farre but onely flye into the darkenesse we must know that with God The darkenesse and light are both alike There is no distance of place betwixt God and a sinner but alas the cause of all is this we know not the mischiefe that will follow by our departure from God how many sighes and groanes euen of our dearest hearts it will cost vs ere wee can get into fauour againe This did Dauid finde by wofull experience that hauing left the Lord and made a departure from his God by walking in the broad pathes of vngodlinesse Psal 51.1.2 Psal 6. adultery and murther did not the Lord bring him backe againe by the weeping Crosse that hee lay a long time wala-daying his griefe of heart ere hee could be perswaded that God would receiue him again into fauour Gen. 16. What found Hagar out of Abrahams house but want and sorrow What found the Prodigall child Luk. 15. being departed from his father but want and pouerty When Cain went away from God there was no more account made of him then of a vagabond and odious person Behold saith Cain to God Gen. 4.14 thou hast cast mee out this day from the earth and from thy face shall I bee hid and shall bee a vagabond and a runnagate vpon the face of the earth and whosoeuer findeth me shall slay mee This is the danger fearefull estate of them which committing sinne depart from God Oh that wee were wise then would wee consider our latter end Deut. 32. Reason of the Doctrine Now let vs see the reason of the Doctrine that so it may worke the deeper impression in euery one of our soules We haue heard that sinne is a departure from God and that a sinner hauing left the wayes of life finds no comfort nor peace till with the prodigal son they return to God again The reason is nothing can satisfie the soule of man but God himself as a pottle or a gallon cannot be filled with the measure of a pinte so are the pleasures of sinne but as a graine of muster-seed in the belly of an Elephant The desires of the soule remaine infinite and must haue an infinit God to satisfie them whereas the profites and pleasures of this world haue their bounds so that there is no other remedy for vs in this life but to remoue our minds from the desire of these earthly things and to transport the same vnto God that there they may rest content and be satisfied for the grace of God and the heauenly gifts of his spirit they are the onely comforts vnto the soule because his presence and goodnesse is most agreeable thereto being created after the likenesse of God as for all other things they are but death and famishment as stones and grauell are to the body Hence then let all men learn to be warned betimes Vse 1 Thou that takest liberty to thy self to liue in sinne Oh know that thou art now departing from God In whose presence is the fulnesse of ioy and at whose right hand there is pleasure for euermore And now thou art trauelling with the Prodigall sonne into a farre Country wandring from God to serue sinne and Sathan Well know O man that if thou wilt needes goe that thou doest now runne vpon manifest hazard danger for who can tell whether in this thy disordered course thou shalt come to mischiefe or to some miserable end or whether thou shalt haue that mercy granted thee to call thy selfe to better remembrance Oh goe not then after thy concupiscence nor follow not the inticement of thy lust let reason iudgement take place Pray with the Prophet O Lord Psal 17. lighten my darkenes that I sleepe not in death The Iewes hauing their choyce desired rather Barrabas to be deliuered vnto them then Christ the Sauiour of their soules O follow not the example of so bad Marchants to make a worse choyce then they for if thou yeeldest thy selfe to sinne and wandrest from God refusing Christ Iesus the saluation of thy owne soule goest a whoring after sinne and Sathan hereby thou shewest thy selfe farre worse then euer the Iewes were in their choyee And albeit thou goest not from God all on a sodaine yet thy departure will steale vpon thee by degrees as a man goeth far steppe by steppe First there may creepe vpon thee a dislike of goodnesse of preaching prayer c. Then to the loathing of it and so by little and little to bee drawn away from godlinesse And thou which sometimes wast an earnest professor shalt grow key colde in Religion And so for the
wounded doth make no account at all of the same nor neuer seekes vnto God for mercy Hee will heale vs hee will bind vs vp NOw followes the second reason drawne from the mercy of God For though hee hath spoyled vs and wounded vs yet he will heale vs and bind vs vp againe And these be the most gracious words of God himselfe Behold I am hee and there is no God but I Deu. 32.34 1. Sam. 26. I kill and make aliue I wound and make whole againe And therefore this reason drawne from the mercy of God seeing hee offers himselfe to heale vs and to bind vp the wounds of our soules Oh it ought to moue vs greatly to turne vnto him So then the point of Doctrine that offers itselfe to Doct. 1 be considered of vs is this The mercy of God must lead men to repentance that as the iudgements of God must alluremen to repentance and to returne vnto God so must his mercies I remember the speech in the Prophet where the Lord is pleased to make vs the better to conceiue of his mercy to take to himselfe the affections of a man Ier. 31.20 Hos 11.8 His bowels were troubled for Ephraim And againe How shall I giue thee vp Ephraim how shall I deliuer thee Israel how shall I make thee as Admah how shall I set thee as Zeboim my heart is turned within mee my repentings are rowled together It is all one as if the Lord should haue said Oh it goes neare me O Ephraim Exod. 34.6.7 O Israel that I should euen be forced by thy rebellion and horrible impieties to deale so straightly with thee And the Lord tels Moses Psal 86.15 that he is a Mercifull and a gracious God slow to anger and abundant in goodnesse and truth reseruing mercy for thousands and forgiuing iniquity and transgression and sinne Hee is called againe of the Psalmist A pittifull God And the like is intended in the language of the new Testament That when hee saw the multitude dspersed as sheepe hauing no shepheard his bowels earned within him Mat. 9.36 These examples and the like whereof the Scriptures are full all serue to confirm the euerlasting truth of this doctrine that God is a God of mercy that his mercies ought to allure men to repentance for though the thundering out of the threatnings and iudgements of the Law be a meanes to awake a secure heart yet nothing will so much affect a mans mind euen melt a mans soule to make a man returne vnto God as the due knowledge and consideration of the vnspeakable riches of Gods mercy and therefore it is no maruell though the Prophet here doe vse this as one forcible reason to stir vp men to make their returne vnto God by vnfained repentance for that he will bee ready to Heale our sores and Bind vp the bleeding wounds of our soules which we haue made by sinne if we will repent and returne vnto him And indeed this is one of the maine differences betwixt the godly and the wicked The iustice of God doth sometimes so farre preuaile with the wicked as that they feare and tremble but it is not for the losse of Gods fauour but for feare of torment But on the contrary the goodnesse and mercy of God doth euen cause the seruants of God to quake and to tremble lest by any means they should depriue themselues of the comfortable enioying of his loue according to that of the Prophet Dauid Psal 130.4 There is mercy with thee O Lord that thou mayest be feared Oh blessed feare when the mercy of God doth beget it in a mans Soule So then we see that the mercy of God is infinite his compassion is higher then the heauens it is the greatest dishonour done vnto God that can be to doubt of his fauour and to call his louing kindnesse into question Let vs build vp his promises as a sure foundation that shall neuer be remoued Heauen and Earth shall passe away but his word shall not passe away We haue the Word and the Oath of God as two vnchangeable Witnesses so that it is impossible he should lye or be deceyued Againe we haue the Sacraments of God as two Authenticke Seales to ratifie his promises and to make them most sure vnto vs. Mat. 5.18 Heb. 6.18 Rom. 8.16 And we haue withall the earnest penny as a pawne left vnto vs and all to assure vs of his fauour and loue and therefore this reason of the Church and people of God drawne from the mercy of God seeing that he is so ready to pardon sinne and to entertain poore penitent sinners that sue to him for mercy it ought to be most forceable vnto vs to moue vs to Returne vnto him Now let vs come to the vses First seeing that the Lord as hee doth wound vs chastice man for sinne so it is he alone that is the spirituall Vse 1 Physitian of our soules Hence then we are directed to whom to seeke for remedy euen vnto God alone who as he wounds so he heales as he breaketh asunder so hee bindeth vp If a man haue some dangerous disease in his body or other deadly wound if hee know any man to be of skill and a faithfull Chirurgion he will seeke to him and let him out and laâ—nce him Well this is our case we bee spiritually sicke euen vnto eternall death in regard of ourselues our soules be grieuously and dangerously wounded what shall we now doe but runne to Iesus Christ the blessed Physitian of our soules who is most able and willing to cure vs and heale vs And as the poore Begget vnlaps his legges and shewes his grieuous sores to those that passe by and all to moue compassion So let vs not be ashamed to lay open our soules to Iesus Ghrist let vs confesse our grieuous and manifold sinnes Let vs not be ashamed to let him see our spirituall wounds but let vs make our moane to him and craue his help and begge as for life death for the pardon of them and if wee can get but one drop of his precious bloud it will bee a plaister to heale our wounds and cure the deadly diseases of our soules When the children of Israel had grieuously sinned Num. 21. the Lord sent fierie Serpents amongst them now many of them by the stinging and biting of them were so inflamed that they died and could not be cured But when they repented and cryed to God in their misery behold he commaunds that Moses should make a brazen Serpent set it vpon hie that so many as were stung with those fiery Serpents might cast their eyes immediately vpon that brazen Serpent and so might bee cured Euen so all of vs are stung by the fiery Serpents of our sinnes and we newly wallowing in the bloud of our soules Yet see Oh see the mercy of God who hath giuen vnto vs his owne sonne who is the brazen
the fore-runner of some fearefull iudgement vnto the soule of that man I haue cut them downe by my Prophets I haue slaine them by the words of my mouth IN that the Lord doth threaten this iudgement of al Doct. 4 other as the greatest that hee could bring vpon them namely to Cut them downe and to slay them The Word of God is able to pearce the hardest heart and that not by an ordinary meanes or slaughter but by his Prophets and Word that is that he would make good his Word in their mouthes and bring to passe all those terrible and fearefull iudgements that they had denounced against them from the Lord. Hence we see the great power of the Word of God it is able to pearce the hardest heart that is The word of God makes mention of two sorts of swords The sword of the mouth and the materiall sword as that place in the Hebrewes The Word of God is liuely and mighty in operation and sharper then a two edged sword Heb. 4.12 entereth thorough euen vnto the diuiding asunder of the Soule and the Spirit and of the Ioynts and the Marrow and is a decerner of the thoughts and the intents of the heart The people of the Iewes before that Peter spake vnto them were full of hardnesse of heart yea their hearts before were as hard as steele nothing could pricke or pearce them Act. 2.37 they had committed monstrous murder they shed innocent bloud euen the bloud of the sonne of God and yet they were neuer touched in their hearts for that sinne But when Peter came with his weapon namely the Word of God and told them that they were those that had crucified the Lord of life this wounded them to the quicke as that they cryed out in the bitternesse of their loules O men and brethren what shall wee doe to bee saued Oh tell vs tell vs whether there be not some course yet to be taken that wee that haue beene such desperate sinners might yet againe obtaine Gods fauour and bee saued This was a blessed battel that was fought with them behold then in them the wonderfull power of the Word of God It cuts the throat of sinne and makes men become dead vnto sinne that they might become a liue vnto God Ier. 23.29 Is not the Word of Iehouah like vnto fire It is able to melt and mollifie a heart of steele it is like a hammer that breakes the hardest stone euen so this Word of God is able to bruise a stony heart which is as hard as flint Rom. 15.16 I am not ashamed sayth the Apostle of the Gospell of God because I know that it is the power of God to saluation to all them that beleeue 1. Cor. 1.21 Yea it is compared to a sacrificing knife Ephes 2.1.2 which will kill and cut the throat of sinne and make the most rebellious heart to breake It will put spirit and life in the dead hearts of dead secure sinners euen such as lay dead rotting in sin If it enter not into thee to the rooting out of sinne and the cutting downe of thy vncleannesse for then it pearceth for thy good to life eternall It wil bee sure to wound and to pearce thy dead and benummed soule to the hardning of thee in thy sinnes to death eternall Esay 55. for it neuer returnes in vaine but is eyther the sauor of life vnto life or the sauor of death vnto death The Lord sent his word vnto Pharaoh againe and againe by Moses and Aaron but hee would not bee humbled by it Exod. 9. â—7 1. Reg. 22.8 therefore hee became the more hardned in sinne And Ahab was then the deadliest enemy to his owne soule Mich. 2.7 when hee hated Michai for not speaking to his fantasie but warned him faithfully of the iudgement which afterward came vpon him Zach. 7.11 The Word of God is an aduersary to none but to such as are aduersaries to themselues Note this well neyther doth it condemne any but such as without repentance assuredly shall one day bee condemned of the Lord. And therefore let the wicked wretches of the world stoppe their eares neuer so much from the hearing of the threatnings of the Word yet they shall neuer stoppe that iudgement which the Word hath threatned There is a cry that will come at Midnight and will waken the dead But Oh blessed are they who in time are wakened out of the sleepe of their sinnes before that dreadfull iudgement come This serues to commend vnto vs the excellencie Vse 1 and power of the Word of God which is able both to kill sinners and to make them aliue again and puts a manifest difference hetweene the Word of man the Word of God All the wisdom learning eloquence and wit of men is not able to wound the hard heart of a wicked obstinate and rebellious sinner onely the Word of God can doe it euen the plaine and simple preaching of the Word can doe it 1. Cor. 1.21 Psal 19. The Law of the Lord is perfect to conuert the soule There is more power in the plaine rude and simple preaching of the Word of God to conuert a sinner then in the most learned and excellentest eloquence in men nay Rom. 10.14.15 it is impossible for all the eloquence in the World to saue a Soule it is peculiar onely to the simple preaching of the Gospell nor all the Writings of men cannot turne the heart vnto God vnlesse the Lord doe blesse the preaching of the Word to doe it and though nothing bee so contrary to our Nature as the Word of God yet nothing is so powerfull to conuert as is this word by Gods blessing vpon it being his owne ordinance appointed to that end Secondly seeing the Word of God is of this power Vse 2 that it will enter and pearce into stony hearts and seeing if it cut not downe sinne and corruption it will wound to death eternall all rebellious and hard hearted sinners Oh then let vs submit our hearts vnto it let vs suffer the Word to pearce and wound our hearts for sinne to cut downe all sinne and corruption in vs here or else it will bee the Lords Sword of the Spirit to kill vs and to wound vs to death eternall Ephes 6.1 Hee will smite the earth with the rodde of his mouth and slay the wicked and rebellious with the breath of his lippes that is the Lord will make good all those feareful iudgements which his seruants haue denounced against them in his name Esay 11.4 And as the raine that fals makes the earth more fruitfull or else more barren so it fareth with the Word it eyther cuts downe sinne to our amendment or else leaues most deadly wounds in our soules euen to death eternall Now then seeing the Word of God is so powerfull Oh how should this stirre vp euery man and woman to the hearing of
conscience to sow spirituall things The Apostle could say I seeke not yours but you But these men if they would speake the truth might say Wee seeke not you 1. Cor. 9.16 but yours Paul cryes out Woe vnto mee if I preach not the Gospell Oh! woe and ten thousand woes vnto thee that art a carelesse sheepheard who though thou hast taken vpon thee the Cure and Charge of Soules yet by thy carelesnesse in thy place and calling and by thy euill example art a stumbling blocke vnto others that wilt not turne to God thy selfe nor helpe them forward that would Well as it is the duty of the Minister especially in publike so it is the duety of euery Christian man in priuate to bring others to God Art thou an husband thou hast the charge of the soule of thy wife art thou a father thou shalt answere for the soule of thy child art thou a master well looke to draw thy seruants vnto God The charge of soules is committed to you Our Sauiour Christ sayth to his Father Heb. 2.13 Behold Father heere am I and the children which thou hast giuen mee Oh what a comfort is it to a christian soule to a godly man or a christian woman when they can say O Lord heere am I and heere bee my wife my children and my seruants which thou hast giuen me You are carefull to prouide for your wiues meate drinke and apparrell and for your children lands and liuings and haue you not care of their poore soules but let them perish for want of instruction But such is the negligence and grieuous carelesnes of Masters and Parents in this miserable and cursed age of the world that it were better to bee some mens sheepe then their sonnes and their horses then their seruants for no man is so carelesse but hee will pittie his horse and looke to his sheepe but as for their sonnes or seruants they may sinke or swimme they care not for them Well thy wife may perish in her sinnes thy sonne may perish in his ignorance and thy seruant for want of thy instruction but the Lord will require their bloud at thy hands Nay wee may see in this present example that it is not onely the duety of the Minister and those which bee Masters and Parents to seeke to draw those that are vnder them to God but the same is the duety of euery Christian man and woman it is that which belongs vnto all men to call on others to draw them to God Nay if thou doest not labour to draw him to repentance Leuit. 19.17 thou doest but hate him in thy heart Thou shalt not hate thy brother in thy heart but shalt rebuke him and suffer him not to sinne In euery commandement is two parts Negatiue and Affirmatiue Now in the sixt Commandement we be forbidden to kill and therefore euery one not onely the Minister as most men erroneously thinke are bound to saue mens liues but euery one of vs be wee what wee may bee are bound by this Commandement to saue the soule of our brother Exod. 24.3 to dtaw him to God If thou see thine enemies oxe or sheepe go astray thou must bring him home Oh how much more if thou see the poor soule of thy brother of thy wife or of thy child straying from God nay going the broad way to eternall destruction how much more art thou bound to bring him backe againe to God If thou see his horse lye vnder his burthen thou art bound in conscience to helpe him vp Had God such care ouer Oxen and Asses and wilt thou haue no care of the Soule of thy brother Vse 2 Oh! let vs put this duety in practise to call one vpon another to bring others to God wee can call one another to the Market Oh let vs call one another Esay 55.1 Oh come let vs goe to the Lords Market to buy the food of our soule Labour to bring thy Family thy Wife and Children to the house of God to the word of God to the food of their soules Oh thou shalt doe a blessed worke Iam. 5.20 thou shalt conuert a sinner to God saue a soule from death and couer a multitude of sinnes Oh what a comfort will this bee vnto those who haue beene carefull for the performance of this duety that haue beene carefull to make others partakers of the same comforts they haue reaped themselues It is a blessed thing indeed when men haue endeuoured to their power to benefite others to exhort them to admonish them to comfort them and in all things to haue sought their good Oh what a wonderfull consolation and comfort shall this bee vnto vs when wee leaue this world and goe the way of all flesh to remember wee haue fought the good of others Dan. 12.3 Luk. 12.43 They that turne many vnto righteousnes shall shine as the starres in the firmament And blessed is that seruant when his Master commeth shall finde so doing Wee shall then finde more comfort of heart and ioy of conscience when wee depart this life that wee haue beene faithfull in that little committed to our trust made others partakers of the same then if we had had great abundance of earthly blessings Come let vs returne to the Lord. Here we see that they Doct. 4 doe acknowledge that they had turned themselues from God by their sinnes especially A man by sinning turns from God by Idolatry and damnable hypocrisie and here they labour by their godly counsell to exhort one another to turne again vnto God by repentance So then heere we see what it is that turnes a man from God surely sinne is that which turnes and auerts a mans soule from God according to that of the Prophet Esay Esay 59.2 Your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you True it is that Idolatry is that which principally turnes a man from God onely the difference it this that Idolatry turnes a man from the whole seruice of God but other sins as theft whoredome c. in some one commandement The spirite of God speaking of the whole race and generation of mankind sayth That all are gone out of the way Psal 14.3 Rom. 3.10 And againe in the Prophet Esay All wee like sheepe are gone astray There is no creature more apt to wander then sheepe and being strayed Esay 53.6 none more vnapt to turne into the way againe Esay 1.3 Wee sayth the Prophet like sheepe are gone astray Esay 53.8 to shew our simplicity and how vnpossible a thing it is of our selues as of our selues to return home againe Rom. 3.16 yea the Prophet addes further Wee haue turned euery one to his owne way Yea wee walke the pathes that our owne sinnefull affections haue chosen to our selues and the way of truth wee haue no desire to know And howsoeuer many can make blinde excuses for their owne
off their sinnes which were preuented by death and neuer performed the same Yea although thou diddest know that thou shouldest liue long yet oughtest thou to repent soone for then is thy repentance most acceptable to God when thou doest offer it in the prime of thy youth and in the flower of thy age In the sacrifices of the Lord Deu. 15.21 Mal. 1. Pro. 1. Mat. 25.11 they were commanded to offer a Male of a yeare olde withou spot and blemish and they that offered the blinde and the lame were reproued How then should the Lord accept of thy crooked sacrifice of olde age which is as lame and blind before God and the Lord doth seldome accept of it Nay it is rather most iust with God that at the last hee should reiect vs and our prayers who haue before contemned him in the strength of our yeares when that God did cry and call vnto vs. Oh what yelling and crying wil there bee at the last Lord Lord open vnto vs. When that heauy Depart from mee yee cursed I know you not shall bee their portion Oh that men were wise then would they consider their latter end Let vs looke vnto the practise of men in temporall affayres and learne to bee wise What makes the husbandman to breake his sleepe to rise vp so earely and to bee so diligent in plowing digging and sowing Aske him and hee will tell thee the season requires it and the time lost cannot bee redeemed And shall wee thinke that wee haue repentance at commaund no no thou mayest seeke it at last euen with teares Heb. 12.17 as Esau did and yet goe without it if thou omittest the season time when God doth now offer the same vnto thee Let this that hath bin spoken serue for the confirmation of the euerlasting truth of this Doctrine that men must defer no time to repent to turn vnto the Lord. Now let vs see some reasons that may enforce the same The first reason shewing the necessity of timely repentance Reasons to shew the necessity of timely repentance may bee taken from the great vncertainty of mans life if hee omit the present occasion when it is offered for God doth call home from his worke some in the morning some at noone and some at night For as his Labourers enter into his Vineyard so they goe out that is in such manner and at such howres Mat. 20 1.2. c some dye in the dawning of their life passing as it were from one graue to another some dye in their youth as in the third howre some at middle age and some stay vntill the euening of mans yeares that is old age yet more before ten then after threescore Luk. 12.20 Gen. 6. That rich man in the Gospell that promised vnto himselfe many yeares to come had in a moment of time his soule taken from him The old world neuer thought themselues more freer or surer from vengeance then when they were eating drinking Luk. 17.27 marrying wiues c. But then did the iudgements of God ouertake them The morning was fayre when Lot went out of Sodom Gen. 19.23 and yet before night lay Sodom in ashes Herod was well when he beganne his Oration to the people but by and by after Act. 12.23 1. Thes 5.3 the Angell of the Lord stroke him that hee was eaten vp of worms and so gaue vp the Ghost What then is our life and how vaine and false is our hope of long life Shall any say with Agag Surely the bitternesse of death is past 1. Sam. 15.32 because wee dye not so soone as others when wee heare a solemne knell we say some body is departed and why should we not thinke that the feet of them who carryed out that body is at the dore to carry vs out also Act. 5.9 so that if wee deferre our repentance but one day yea but one houre we haue no warrant to assure vs that wee can repent the next but that the Lord may preuent vs by death and so we perish Secondly if wee slip the oportunity of well doing when God doth offer the same vnto vs we shall bee more vnapt and vnfit afterwards whilest the waxe is plyable it is the fittest time to set on the seale whereas if it coole againe it will then hardly receiue any impression Euen so if our hearts euer beginne to soften and to yeeld if wee now resist the spirit of God and the worke of grace we shall hardly haue the like oportunity againe as at the first And therefore that which Salomon exhorteth in the case of vowes is to bee practised of all holy purposes and good desires Eccl. 5.3 Wee must not deferre nor bee flacke to performe them And this hath beene carefully practised of the godly Psal 119.60 Dauid sayth of himselfe I haue considered my wayes and turned my feet into thy testimonies I made hasâ—â— Luk. 19.6 Act. 8.36 and prolonged not the time to keep thy commandements Dauid doth not take any dayes with God like a bad debter day after day and keepe none of them but whatsoeuer good duty hee had purposed in his heart he would presently performe the same Zacheus came downe hastely and receyued Christ ioyfully The Eunuch being instructed in the sauing knowledge of his saluation by the preaching of Philip so soone as euer he name where water was hee would be baptized land receiue the Seale of grace and as this care is to bee had of euery Christian in the performance of all holy duties so especially in the worke of repentance because the longer a man doth put off his repentance the harder will it bee for him to performe the same at last Ier. 13.23 Can the Blacke-More change his skin or the Leopard his spots Then may they do good that haue beene accustomed to doe euill The Prophet doth account it as a thing almost impossible for a man that hath a long time continued in sinne to leaue the same and to become a good man at the last Oh when sinne growes vp with a man it will grow at the last to bee so inward with him as his dearest friend and being so long acquainted together and bred in the bone they will handly part or out of the flesh Oh that men would consider this that the custome of sinne causeth a hardning in sinne for so sayth the Apostle Rom. 2.5 Thou after thine hardnesse and heart that cannot repent heapest vnto thy selfe wrath against the day of wrath And that custome will adde to nature turne sinne vnto nature that a man can bee no more without it then his naturall food This is the danger that those are in that defer their repentance the harder is their recouery at the last Reas 3 Thirdly and lastly all our seruice whatsoeuer is onely due vnto the Lord our selues our soules and bodies and all that wee haue the Lord doth iustly challenge
confesse that sinne is to be left and that God is to bee serued of vs but wee cannot accord of the time when to beginne this worthy worke I remember the report of the Prophet against the people that neglected the reedifying of the Temple Hag. 1.2 This people sayth he say that the time is not yet come that the Lords house should bee builded So many thinke it is not yet time for them to looke to heauen-ward Youth must haue a Spirit and the pleasures of the flesh must first he tasted We must first goe take our leaue of our friends and then we will follow Christ We may safely aduenture our young yeares and when we are old Reu. 2.24 and going out of the world then we will retire our selues let God beare with vs a little and yet a little and in time wee will repent This is indeed the very Deepenesse of Sathan But the time is present that we must lay hold on to turn to the Lord. Did euer any whom we read of in the Scripture feeling the piercing power of Gods spirit smiting vpon their hearts indent with the Lord and say so that God would bee pleased to let them continue in their sinne a moneth or two or a yeare that then they would leaue their sinne and serue the Lord in new obedience No no I neuer read of any that did thus couenant with the Lord but presently as God did smite them so they were humbled and were conuerted they deferred not the time but imbraced the truth from God without delay Oh lay this to heart the Lord giue you a right vnderstanding in al things that this day wherein I now speake vnto you may be the day of your Conuersion vnto the Lord and for the which hereafter you may reioyce for euermore It was too late for the foolish Virgins to knocke and to cry Mat. 25. Luk. 16. Lord Lord open vnto vs when the gate was shut against them the gate of repentance and the gate of mercy And it was too late for the Glutton to cry for one droppe of water to coole his flaming tongue which in his life time refused to giue one dramme of comfort to poore Lazarus Oh remember your selues betimes blesse the name of God that you haue not been preuented with death in the time of your ignorance and blindnesse as many haue been before you It is the greatest mercy that men can enioy that the sunne of death hath not yet set vpon them but that they may yet repent Oh seeke the Lord while hee may be found and call vpon him while hee is neere while yee haue light walke in the light least darkenesse come vpon you make no couenant with your sinnes but vtterly renounce them for euer And albeit they say to thee as the Deuils sayd to Christ Why doest thou torment vs before the time Yet hearken not vnto them for the time is already come if not past already for indeed we should haue repented long ago in sackcloth and ashes if we had done as we ought to haue done but seeing we haue spent so much time in the seruice of sinne and of Sathan how carefull should we bee now to redeeme the time and to defetre no day nor houre longer but while the word is sounding in our eares let vs be conuerted vnto the Lord that wee may liue in his sight But notwithstanding all this that hath been sayd it is strange to see how men imbolden themselues in their sinnes vnder this pretence that God is mercifull and that therefore they may repent as their leysure because God is a God of mercy he will forgiue vs whensoeuer we shall repent and turne to him It is true indeed that God is a God of mercy and his mercies are ouer all his works Psal 145. And therefore if men would make a right vse thereof the mercy of God should lead them to repentance for so sayth the Apostle Rom. 2.4 Gal. 5.22 Despisest thou the riches of his bountifulnesse and patience and long suffering not knowing that the bountifulnesse of God should lead thee to repentance but as he is mercifull so is he iust and the longer that God in mercy expecteth thy amendment so much the more grieuously will he punish thee Eâ—od 20. Psal 18.26 Pro. â— 34 28. if thou neglect it look in the second commandement how the Lord doth there threaten To visite the iniquities of the Fathers vpon their children vnto the third and fourth generation of such as hate him Yea the Lord threatneth obstinate sinners that hee will not regard them when they seeke vnto him Then shall they call vpon mee but I will not answere they shall seeke mee earely but they shall not find me because they hated knowledge and did not choose the feare of the Lord. So that wee see that all hope is taken away from presumptuous sinners that God should euer receiue them into fauour at last seeing that the Lord there threatneth that he will then be so far from pittying them as that hee will euen laugh at their destruction Oh happy then is he that sinneth least next he that returneth vnto God soonest but most wofull is the estate of him Heb. 10.26 Heb. 12.17 that with Ieroboam hath sold himselfe to worke wickednesse in the sight of the Lord that hath quenched the good motions of the spirit that hath denyed the power of saluation they haue despised the spirit of grace Alas alas though at the last such a one should seeke the blessing with teares they can find no place to repentance Oh what a fearefull and lamentable estate is this for a man to bee thus left vnto himselfe giuen vp to Sathan and to be forsaken of God for euer From this estate the Lord for his mercy sake keepe vs. But notwithstanding all this will some say That the theefe vpon the Crosse at the last gaspe was receyued to mercy who had spent all the course of his life in sinne why then may not I likewise hope for the same mercy in the end But alas one Swallow makes not a summer and of one example where a precept is wanting nothing is concluded The Lord in mercy hath left one extraordinary example of his mercy that men at the last gaspe might not altogether despayre and but one that no man might presume Now would not all men condemne him of meere foolishnesse that would goe about to spurre his Asse till hee speake because Balams Asse spake It is farre greater madnesse in any man to harten himselfe in his sinne by one mans example Were it not a safe course to follow the example of Dauid Peter Paul Zacheus Cornelius c. who so soone as God did touch their hearts with a sight of their sins presently returned vnto the Lord by repentance then that wee should presume by the example of one and so misse of saluation as many thousands haue done before vs. Wherefore to conclude this
Serpent to cure our soules for no other creature in heauen or earth could heale vs or helpe vs but hee must be our Physitian to make a plaister to heale our wounds the pains that he tooke to temper this plaister it made him sweat both water and bloud and in the end when nothing else could doe it Luke 23. hee was content to temper a plaister of his owne heart bloud such a blessed Sauiour such a louing Physitian haue we Oh then let vs runne to Iesus Christ let vs make our moane vnto him let vs not feare to lay open our wounded soules and distressed consciences vnto him who is so louing and mercifull a Physitian to poore distressed soules Art thou an hard hearted and an impenitent sinner thou art sicke at the very heart thou art wounned by sinne and Sathan vnto eternall death though thou see it not yet thy poore soule is ready to bleede vnto eternall death See Oh see heere Iesus Christ thy Sauior he offers himself to become the Physitian hee hath tempered a plaister that is able to heale thy sicke soule if thou wilt come vnto him Alas wilt thou then runne on in sinne and suffer thy poore soule to rot and fester with sinne and contemne the mercy of God and the kindnesse of Iesus Christ who offers to heale thee and to helpe thy wounded soule The poore man which fell among theeues who spoyled him and wounded him and left him for halfe dead Luk. 10. alas what had becom of him if the good Samaritan had not come by and pittied him Sinne and Sathan hath spoyled vs and wounded vs body and soule Now alas what shall become of vs if that Iesus Christ the good Samaritan and blessed Physitian of our soules doe not pitty vs bind vp our wounds and powre in the oyle of grace into our hearts to cure our sicke and wounded soules but hee is so pittifull and tender hearted a Chirurgion that he will pull off the rotten ragges of our sinnes and lap them vp in the most precious white robe of his owne righteousnes and poure into them the oyle of grace euen his owne deare and precious heart bloud to our euerlasting comfort and saluation Secondly wee obserue hence a further vse that if Vse 2 any do perish through their sinnes and transgressions he must not impute the fault therof vnto God but vnto himself for God doth cal men from their euill waies that so they might not perish but bee saued the Prophet Dauid doth speake excellently of this saying The Lord is full of compassion and mercy slow to anger and of great kindnesse Hee hath not dealt with vs after our sinnes nor rewarded vs according to our iniquities Psal 103. for as high as the heauen is aboue the earth so great is his mercy towards them that feare him As farre as the East is from the West so farre hath hee remoued our sinnes from vs As a father hath compassion on his children so hath the Lord compassion on them that feare him But some may obiect say that it is true the mercy of God is exceeding great indeed but the sinnes that I haue committed against God haue not beene so much sinnes of weakenesse or sinnes of infirmity as they haue beene presumptuous horrible sinnes yea multitudes of them besides all this I haue continued a long time in them tenne twenty thirty or more yeares together and therefore I may well doubt whether the Lord hath any mercy for me Esay 1.18 Marke therefore what the Lord himselfe sayth vnto such Come let vs reason together sayth the Lord though your sinnes were as Crimson they shal be made as white as Snow and though they be as Scarlet they shall be as wooll So that no man can say without iniury against his owne soule and giuing the lye vnto the glorious maiesty of God My sinne is greater then can be forgiuen True it is that the Scripture makes mention of an vnpardonable sinne that shall neuer bee forgiuen eyther in this world Mat. 12.31 or in the world to come The blasphemy against the spirit but that is not in respect of the sinne it selfe that it should exceed the mercies of God or for that God is not able to forgiue it but because they cannot relent and repent that commit it they are so farre gone that they can neuer Returne backe again for as no sinne is so small but is able to plunge vs down to the bottome of hell if wee liue in it without repentance so no sinne is so great and grieuous but vpon repentance there is pardon and mercy to bee found with God yet men must take heed that they abuse not Gods goodnesse and mercy as an occasion of liberty to turne his grace into wantonnesse saying as the manner of some is Oh God is mercifull hee is gracious to great and grieuous sinners and so conclude thereupon that they may liue as they list and so deferre their repentance and Returne vnto God till the last gaspe but the holy Apostle will teach vs an other vse of Gods mercy then so when he sayth Despisest thou the riches of his bountifulnesse and patience Rom. 2.4 and long sufferance not knowing that the bountifulnesse of God should lead thee to repentance So that do wee heare of the patience of God the mercy of God and the long suffering of God Oh what may it teach vs all but this lesson especially to make haste and to deferre no time to returne vnto him for what is God so mercifull and so patient that hee hath spared thee so long and giuen thee so large a time of repentance Oh then how iust and how great shall thy condemnation bee if thou reiect it and make no other vse of it then to boulster thee in thy sinnes but of this before Last of all hete is matter of consolation to all the children of God that are deiected and cast downe with the sense and feeling of their sinnes their soules being heauy and their consciences oppressed with their sin they goe drouping and hang down their heads well let them cheare vp their soules such they are that Christ calleth Math. 11.28 Come vnto mee all yee that are weary and laden and I will ease you for my yoke is easie and my burthen is light When our terrors and temptations grow thus strong vpon vs and that Sathan shall seeke to perswade vs that our sinnes are more then God can forgiue and the punishment that is due vnto vs for them is greater then can be pardoned What shall wee doe at this time but labour herein to discouer the Arch-enemy of our soules Sathan who thus as a lying spirit seekes to draw vs from this doctrine of Gods mercy to plunge our soules into the gulfe of desperation but if our sinnes bee neuer so great haue wee committed them without number haue we committed them neuer so long bee they as Crimson double dyed sinnes as infectious
All men by nature are dead in respect of any spirituall life namely dead in trespasses and sinnes sin is the bane and death of our soules for the Wages of sinne is death Death bringeth vs into the full and absolute power of the Deuill that wee are all of vs thus seruants vnto sinne It is plain by the Apostles complaint Eph. 2.1 Rom. 6.23 Rom. 7.14 Rom. 6.16 Gen. 2.17 I am carnall sold vnder sinne and then vnto whom soeuer wee giue our selues as seruants to obey his seruants we are Now that we are all by nature seruants vnto sin and vnto death it cannot bee denied for what was it that God sayd vnto Adam In the day that thou eatest thereof thou shalt die the death As soone as Adam had sinned presently the sentence tooke place and Adam is now become the child of death and eternall destruction became his portion and this is the condition of all Adams posterity there is not the greatest the noblest the wealthiest nor the fayrest amongst the sonnes of men but wee are thus bound till the Sonne make vs free Men are not onely sicke with sinne or wounded by sinne or halfe dead but starke dead bereft of all spirituall sense and motion And this doth the Apostle most liuely effectually set out vnto vs in another place when he sayth Yee were once darknes Eph. 5.8 but now are light in the Lord He doth not say we were in darknesse Io. 3.6 for then perhaps wee might haue come of our selues into the light againe But yee were darknesse Darknesse it selfe yea nothing else but Darknesse and hence againe is it that naturall men are called Flesh not Fleshly but flesh it selfe and the wisdom that is Rom. 8.7 the best part that can bee in a naturall man what is it but Enmitie with God it may bring a man to Hell but it cannot lead him one inch nearer vnto heauen and therefore being thus starke dead in sinne Alas what can a dead man doe to helpe himselfe No more can a natural man moue so much as one finger to procure saluation to himselfe no no being dead in sinne we cannot so much as thinke one good thought much lesse haue wee free will of our selues to seeke for saluation vntil such time as the Lord hath reuiued vs and quickned vs by the Spirit of grace Lazarus in the Gospell had layne dead foure dayes in the graue so as hee beganne to rotte and to stinke yet when our Sauiour Christ cryed with a loud voyce Lazarus Io. 11. come foorth hee arose incontinently and came and stood foorth This is our case and condition yea the estate and condition of euery soule in the world we be starke dead in trespasses and sinnes nay we lye rotting and putrifying in the graue of our sinnes and vntill Iesus Christ by his spirit and loude voyce of the preaching of the Gospell which is the Word of life shal breath within vs the breath of life and reuiue vs poore soules wee cannot moue so much as one little finger to the Kingdome of heauen This may serue in the first place to confute that erroneous Vse 1 Doctrine of the Papists who say that a man hath naturally Free-will in himselfe by vertue whereof hee can dispose himselfe to the worke of his regeneration Condemnes the Doctrine of the Papists touching Free Will whose opinion if it were granted then were the power of God lesse seene in our second birth then in our first birth which were iniurious to the Spirit of God so to thinke for what can a dead man do to his owne quickning and raysing vp from the graue can hee turne himselfe or any way fitte or prepare himselfe to bee raysed surely no it is altogether impossible nay let a dead man haue all the helpe that may be to bee Raysed vp yet vnlesse the soule bee giuen vnto him all is in vaine so fareth it with the naturall man he can by no meanes dispose himselfe to any spirituall action or motion vnlesse some spirituall life be put into him But what sayeth the Aduersary he may giue his consent to his quickning though hee quicken not himsele But say I what consent call wee the consent of a man that is dead but not to stand vpon their presumptuous doctrine of Free wil the which amongst many other points of Popery maintained by them hath lifted vp many so high amongst them with this vaine opinion of their own worthinesse that they find not themselues to stand in need for the Lord to lift them vp Then in the feare of God let euery man and woman Vse 2 and euery mothers child labour to see our misery to see our poore Soules how they lye rotting in sinne let vs Serues to humble vs in that wee are dead till the Lord quicken vs by his spirit seeing wee bee as the poore Flyes in Winter starke dead not able to moue our little finger to heauen pray vnto the Lord that hee would cause the blessed Sunne-shine of his Word and Gospell to shine vpon vs to warme our cold and benummed soules to quicken our dead consciences by the word of Life and the blessed worke of his holy Spirit for so long as God doth not quicken vs nor reuiue vs alas our soules be dead in sinne and this death is the next step vnto eternall death in the fire of Hell And therefore their case is dangerous and miserable which sleepe snort in sin lye starke dead in the graue of sin vntill it please the Lord to reuiue them by the preaching of the Gospell which is the Power of God vnto Saluation to Reuiue and to quicken our dead soules This being so Note we see then it is no maruell though many that are present in the Assemblies of Gods people at the preaching of the Word and yet reape no profite by it the reason is they are dead now sound a Trumpet in a dead mans eare and he heares it not Euen so Esay 58. let the Minister of Gods Word cry neuer so loude lift vp his voyce like a Trumpet men are no more moued eyther with the comforts of the Word or with the threates of the Law then the seates men sit on because they are dead till the Lord doe please to put life into them And as for those that haue eares to heare with profite and comfort blesse God for it and giue him the glory for so great a mercy for certaine it is by nature the condition of all men is alike till the Lord hath wrought in vs the worke of grace and Reuiued vs with the breath of life Oh what cause then hath man by nature to swell with pride or to bee lifted vp with any conceit at all of his owne worthinesse though they haue neuer so many excellent parts of nature as wit capacity strength beauty or outward gifts as riches honour authority c. yet surely men may see that if
they bee not Reuiued if they bee not borne againe translated out of Adam and ingrafted into Iesus Christ alas they are but as a dead corps that is trimmed and stucke with so many goodly flowers yea the due consideration of that miserable estate and condition in the which they are by nature may cause them to droupe Tit. 1.15 and to hang downe their heads for by their owne filthinesse and impuritie all these their excellent ornaments are defiled and become impure for so sayth the Apostle To those that are defiled is nothing pure but euen their minds and consciences are defiled Oh if this point were wel considered how it would pull downe the pride of mans heart and make men to hasten to come out of so fearefull an estate and condition Doct. 4 The second point of Doctrine wee obserue hence by the authority of this Text is that our regeneration is as hardly wrought Regeneration a worke of new creation Rom. 5.12 Rom. 6.23 as to rayse vp a dead man to restore him againe to life as hard a thing to saue a soule that is dead as to giue life to one that hath a long time lyen rotting in the graue Death is gone ouer all sayth the Apostle and The wages of sinne is death And God told Adam Gen. 2.17 that in that day that he should eate of the forbidden fruit Hee should die the death Now in so much as wee haue all taken part with him in his disobedience wee must also partake with him in his punishment and the punishment is Death not death in respect of any being of the creature as all wicked and vngodly sinners might wish it were but Death in respect of our eternall separation from God In whose presence is life and at whose right hand is pleasure for euermore This is our estate and condition by nature vntill the Lord doe Reuiue vs and to Reuiue vs and quicken vs is as hard a matter as to rayse vp a dead man out of his graue This doth the Prophet Dauid acknowledge when he desired of God that he would Create in him a new heart Psal 51.10 And surely it is as great a matter to Create a new heart as for the Lord againe to Create a new world yea and in some respects it may seeme harder for in the Creation of the world the Lord but spake the Word and all was made there was no hinderance there was no opposition but in the creation of the heart a new there are many lets and hinderances first within a man for euery man by nature is an enemy vnto his owne saluation and the flesh resists this worke besides the Deuil he labours by al means possible to hinder so blessed a worke Besides all this it is a worke of great difficulty not accomplished without great labour and paine and therefore it is called in the Scripture A Birth a Death a Circumcision now as no Birth no Death no cutting off the Flesh can be without paine and sorrow no more can the conuersion of a sinner the Infant is not deliuered out of the Mothers wombe without paine and doest thou thinke O man to part with sinne that is within thee which was conceiued in the wombe with thee and euer since hath been nourished and brought vp with thee as a familiar companion and not taste of paine Eph. 2.1 and heart smart in thy new birth no assuredly it will not be but it will cost thee much sorrow many a sigh and many a bitter teare before this work of grace be effectually wrought in thee It is not in this case as in producing the forms of many Natural things here below which are brought è potentia materiae out of a capable pronenesse of the thing it selfe to receiue such a forme but in the worke of our Regeneration God doth by his spirit deliuer the mind from blindnesse and ignorance the will from rebellion the affections from disorder and all the powers and faculties of the soule from corruption when man is altogether opposite thereto This Doctrine doth iustly condemne most men Vse 1 women amongst vs we think it is an easie matter to be a Christian and so be saued that it is an easie maner to goe to Heauen and many men who be starke dead in sinne and blesse themselues in their euill wayes yet blush not to say they hope to come to heauen as well as the best Preacher of them all Oh poore soule thou art but a dead man in the sight of God wounded at the heart with sinne and vnlesse thou bee reuiued quickned and raysed out of the graue of sinne by the wonderfull worke of God thou canst not bee saued Our Sauiour Christ being working of some great miracle hee tels his Disciples that they should do greater works then that namely they should saue mens soules and that is farre greater then to saue and helpe the body God created all things with his bare word breathed into Adam the Breath of Life Gen. 2. Io. 11. Our Sauiour Christ raysed Lazarus with his word but before hee can rayse a Sinner out of the graue of sinne and put into vs the breath of spirituall life the Sonne of God must come from Heauen and suffer a most cruell and shamefull death 1. Cor. 1.21 Iohn 17.17 euen the death vpon the Crosse before he can quicken and Reuiue vs and therefore it is not so easie a matter as most men take it to bee to become a good Christian No no it is the hardest thing in the world to become a good Christian and so to be saued And therefore seeing this is the estate condition of vs all Oh how carefull ought wee to bee to vse all good meanes that God hath appointed Act. 15.9 to saue our soules as namely the Word preached the Sacraments Prayer Meditations in the Law of God seeing that by these meanes the Lord doth quicken and Reuiue our dead soules Ps 119. Vse 2 Secondly wee are taught heere that seeing we are all dead in Adam by nature vntill such time as the Lord doth quicken vs and Reuiue vs let no man then content himselfe with this diuelish conceit and perswasion that hee can at his owne time and leasure deliuer himselfe from the bondage of sinne and Sathan as it is the corrupt thought of many that though they haue beene the seruants of sinne and of death twentie or forty yeares together yet they thinke that one Lord haue mercy vpon me will open the Heauen gates but O thou vaine man O thou vaine woman Oh see heere that it is the Lord that must worke in thee this worke of grace for by nature thou art Reprobate vnto euery good worke And this new birth is not giuen to euery one No no onely Gods children who are carefull to vse the meanes as hearing the Word preached and taught Sacrament Prayer c. for by these doth the Lord Reuiue vs and
quicken vs else we cannot thinke a good thought and as the Lord must beginne grace in our hearts so hee must continue it and increase it and therefore it is sayd heere Reu. 20.6 He shall rayse vs vp and make vs able to walke in the duties of pietie and religion of faith and repentance and sincere obedience Holy and blessed are they that haue part in the first Resurrection for on them the second Death hath no power If then God hath begunne to Reuiue thee to Rayse thee out of the graue of sinne Oh then thou art blessed and happy for thou mayest bee sure that the second death that is eternall death shall haue no power ouer thee but as for those which are yet in the state of Nature vnregenerate not Reuiued not quickned by the life of grace Alas alas they bee at the next dore to eternall death And vnlesse they seeke vnto the Lord by true and vnfained repentance that hee may Reuiue their dead Soules and Rayse them vp from the graue of sinne they must needs perish eternally And therefore vntill such time as the Lord shall Reuiue vs and that wee shall feele the power of Christs death within vs dye to sinne whatsoeuer the vaine and foolish perswasion of our hearts may be yet we are in a most cursed and wretched estate and condition And in the third day hee will rayse vs vp These words containe in them the second degree of their deliuerance where wee may see that there Doct. 5 bee degrees of our spirituall life Regeneration begun must be continued As we see a child first learnes to stand alone then to goe in the hands of the Nurse and after comming to more strength to walke alone So fareth it with Gods Children First the Lord must Reuiue and quicken vs else we cannot thinke a good thought and as the Lord must begin grace in our hearts so hee must continue it and increase it and therefore it is sayd heere Hee shall raise vs vp and make vs to walke in the duties of Piety and religion of Faith Repentance and true obedience So that the point of Doctrine which wee are to obserue hence is this that the worke of Regeneration begunne in vs must bee continued and dayly more and more encreased so as wee may feele the power of the Spirit dayly subduing sinne in vs 2. Cor. 7.1 our naturall corruption and carnall affections that are so deepely rooted in vs by nature It is the exhortation of the blessed Apostle Heb. 6.1 That wee cleanse our selues from all filthinesse of the Flesh and Spirit and grow vp vnto full holinesse in the feare of God And the Author of the Epistle to the Hebrews exhorts men not to satisfie them selues with the Principles of Religion which hee calleth the Doctrine of the beginning of Christ as though it were inough that they had made an entrance and a beginning but that they bee ledde forward to Perfection q. d. It is true you haue begunne well yet yee must thinke that it is not sufficient but there is a kind of perfection to bee aymed at And Paul speaking of the excellent estate of a Christian Phil. 3.13.14 sayth I count not my selfe that I haue attayned it And yet Paul was wonderfully expert in the mystery of Christ But one thing I doe sayth hee I forget that which is behind and I endeuour my selfe to that which is before and follow hard towards the marke for the price of the highest calling of God in Christ Iesus 2. Tim. 3.13 It is noted as a brand of a wicked man that hee waxeth worse and worse Deu. 29 19. and fals away dayly more from one extremity to another adding Drunkennes to thirst whereas on the contrary part It is a true note of the spirit of God in a man when they grow in grace and are led nearer and nearer to perfection And this same spirituall growth in grace and in godlines is not in mans power by nature to performe no more then the beginning thereof as we heard before but it is the proper worke of the holy Ghost 1. Thess 5.23 The very God of peace sanctifie you through out It cannot come from our parents For who can bring a cleane thing out of filthinesse Iob. 13. Iob. 1.16 but Of his fulnesse wee all receiue grace for grace It is a point no doubt well knowne vnto vs in speculation that we are to goe on from one degree of sactification to another from one measure of grace to another and therefore I forbeare any further to enlarge the point This may serue to reproue those that thinke they haue got knowledge inough into their soules like the Vse 1 Church of Laodicea Reu. 3.16 and are not ashamed many times to cloake their owne neglect of holy duties to say that they know as much as the best Preacher of them all And indeed were it not so that men were so perswaded that for matters of religion they were forward inough and had learned inough It could not be that they should make so little account of the means to bring them vnto more perfection How is it possible that they should not bee ashamed of themselues to bee found out of Gods house on the Saboath day and to make their chimney corners their Chappell of ease And how could it bee that they should be now as ignorant in the grounds of Religion as they were many yeares agoe Alas how can this holde good with this Text of Scripture that those that are once reuiued by God and quickned by the Spirit of grace that they are also Raysed vp that is dayly more and more drawn away from the earth and earthly things to Seeke those things that are aboue Oh let vs looke vnto our owne wayes betimes And turne our feet into his Testimonies And when we perceiue in vs any beginning or inclination to seeke after grace resolue with Dauid to Runne the way of Gods commandements Psal 119. Not to go forward is to go backward in Religion And howsoeuer the gift of Regeneration the spirit of grace can neuer vtterly be extinguished and lost yet when wee grow not in it it is iust with God that wee should lose the comfort of that grace and the feeling of that ioy wee were wont to finde in the same and wee can neuer recouer it without much sorrow and griefe of heart Let vs therefore remember that exhortation of the Holy Ghost Hee that is holy let him bee more holy and not to content our selues with the beginning of grace Reu. 22.11 but labour to goe on in grace from one degree to another till at last wee become perfect men in Christ Iesus Vse 2 Secondly wee are taught here that if it bee so dangerous a thing not to goe forward in religion what a fearefull sinne must it needs be then to grow backeward in holy things Luk. 11.26 Their last estate sayth
alone that must open our hearts as hee did the heart of Lydea and annoint our blind eyes Act. 16 Reu 3.18 else wee shall neuer see And therefore the Spirit of God is sayd to reueale such things vnto men as neuer came into the heart of any carnal man once to thinke 1. Cor. 2.10 Euen the secret things of God And what bee those surely such things as the most learned in the world maybe ignorant of And the poore vnlearned and vnlettered man may haue greater knowledge in these then the greatest Doctor of all namely Note the Spirit of God makes knowne to his children the loue of God in Iesus Christ the pardon of sin hee sees in his Soule and conscience Rom. 8.15 what a blessed thing it to haue the pardon of sin to feele the comfortable power of Gods Spirit teaching vs to cry to him Abba Father and none else can haue this same sauing knowledge of God so as the same may be powerfull and effectuall vnto their soules and consciences saue the children of God How God the Father is to be known of vs. Deu. 6.6 Math. 22.37 Luk. 10.17 Now concerning God the Father wee must know and acknowledge and that truely soundly and beleeuing that hee is the onely true God and that there is none other God in heauen or earth but him alone therefore he alone must bee adored worshipped beleeued and prayed vnto as the onely true God Secondly wee must know and acknowledge that God the Father is not onely the true God but our God not onely the Father of Christ but also our Father and hath adopted vs to be his children in Iesus Christ and hath put his Spirit into our hearts whereby we cry Abba father he that doth thus know God is in the right way to eternal life But he that cannot thus beleeue God sauingly 2. Tim. 1.12 soundly and particularly that the onely true God is his God and that the Father of Iesus Christ is his Father that he loues him as his child and will bestow the Kingdom of Heauen vpon him as his inheritance alas hee abides in death and hath not this sanctified knowledge of God within him Then wee must not rest vpon this bare knowledge to know that God the Father is the onely true God the Father of Christ for this is a bare knowledge a naked knowledge and such a knowledge as may befal a wicked man Iam. 2. Mar. 1.23 yea the Deuill himselfe for he beleeues and trembles he acknowledgeth Christ to be the Sonne of God And yet alas how many thousand soules amongst vs come short of this knowledge of God which the Deuill hath how many feare tremble to thinke of God and of the day of iudgement but let vs euery one euery man and euery woman and euery mothers child amongst vs if we would not bee in worse case then the Deuill himselfe labour to goe beyond the Deuill and all wicked men watsoeuer to know and that soundly and particularly that the onely true God is our God and that the Father of Christ is our Father that wee labour to get assurance of his loue towards vs that he loues vs as his children and wil bestow the kingdome of heauen vpon vs at the last And if wee thus know God to be our God and our blessed Father wee must labour to performe all such duties as belong vnto him as our God and louing Father First that man that beleeues God to be the true God and vnto him a louing Father Duties that are to be performed vnto God this man must imitate him and follow him for it is the will of God that his Children should be like vnto himselfe Secondly euery one that knoweth and beleeueth God to be the true God and in Christ his Father this man must as a good child bee obedient to his fathers will in all things for of them doth God the Father approue of to bee his children And hence it is that God sayth If I be a Master where is my feare Mal. 1.6 Mat. 12.50 If I bee a Father where is my honour And againe Whosoeuer shall doe my Fathers will which is in Heauen the same is my Brother my Sister and Mother M. Perkins on the Creed Where wee see plainely taught vs this second duty that if God be our Father then as good children wee should shew obedience vnto him but if we disobey him then we must know that that saying of Christ wil be verefied vpon vs Yee are of your Father the Deuill Io. 8.44 for the works of the Deuill yee will do And indeed no man can be so like to his Father that begot him as are the disobedient and rebellious sinners like to their Sire the Deuill Thirdly euery one that knoweth and beleeueth God to be the true God and in Christ his Father hee must learne to beare all crosses and outward afflictions patiently knowing that they come from God to wayte for deliuerance from him For whom God loueth hee chastiseth If two children should be fighting and a man comming by should part them and giue correction to one of them euery man would conceiue that hee were his child whom he corrected and surely when the Lord doth lay his rod heauiest vpon his children yet euen then doth hee shew himselfe a louing Father vnto vs Now if our earthly Fathers corrected vs and wee gaue them reuerence taking it patiently should wee not much rather bee in subiection to the Father of Spirits that we may liue In a word if wee thus know God to bee our God and our blessed Father we must loue him as our God and Father feare him as our God obey him beleeue in him rest vpon him both in prosperity and aduersity as vpon our mercifull God The second thing to bee knowne to eternall life is Iesus Christ the Sonne of God How God the Sonne is to be known of vs. And therefore seeing no man can know the Father vnlesse he know the Sonne therefore this knowledge is as necessary as the former and concerning this Saint Iohn sayth We must not onely know the Father but him also whom the Father hath sent Iesus Christ Now to that end wee may know him aright wee must know and beleeue particularly that hee is our Iesus our blessed Sauiour and Redeemer who by his perfect obedience and his bitter death and passion Reu. 1.7 hath saued vs from all our sinnes and from the curse of God and eternall damnation due to the same And in this one point is contained the height depth of all knowledge thus assuredly and beleeuingly to know in particular that Iesus Christ was sent of his Father that in our Nature he might die for our sinnes and rise againe for our iustification Oh blessed and thrice happy is that man and woman which hath this blessed knowledge put into their hearts by the spirit of God Rom.
them in that hee shewed himselfe so mercifull God doth not proceede in iudgement before hee hath offered all means of mercy as first to vse all the meanes hee could to conuert them and humble them before hee punished and destroyed them If the Lord had but shewed one meanes as the Word preached it was his great mercy for hee might iustly take all aduantage at our hands to cut vs off in the height of our sins damne vs presently for the same but in that he vseth so many meanes so long a time it shewes his wonderfull mercy to these people in that he sayth Oh what shall I do how shall I entreat It shewes the Lord had vsed all the meanes hee could his word his mercies his iudgements threatnings punishments and yet all would not humble them So that hence we may obserue the wonderful mercy of God towards his people in that hee vseth so many meanes to humble them for their sins ere hee cut them off The truth of this Doctrine is confirmed by diuers places of Scripture Ier. 7.13 as that of the Prophet Ieremy I rose vp earely and spake vnto you but when I spake yee would not heare mee neyther when I called would yee answere And that of the Prophet Esay Esay 68.2 I haue stretched out my hand all the day long vnto a rebellious people Ioel. 2.13 This is further confirmed vnto vs by the Prophet Ioel when hee sayth Rent your hearts and not your garments and turne vnto the Lord your God for hee is gracious mercifull slow to anger and of great kindnesse Ezech. 33.11 and repenteth him of the euill And so much doth God himselfe teach vs of himselfe when he sayth As I liue sayth the Lord God I desire not the death of the wicked but that the wicked turne from his way and liue 2. Sam. 12.1 When the Prophet Dauid had committed very haynous and horrible sinnes how graciously did the Lord send vnto him his Prophet Nathan to awake him out of his sinne and to call him home by repentance And againe afterwards 2. Sam. 24.10 when in the pride of his heart hee had numbred his people hee sent the Prophet Gad vnto him to humble him for the same Yea the Lord is so rich in mercy that hee offereth the same vnto the wicked themselues though they in their prophanesse neglect and contemne the same When Cains heart beganne to boyle in malice against his brother Abel Gen. 4.6.7 the Lord sayd inough to him if hee had had grace to haue kept him from that horrible sinne of murder Why art thou wroth sayth Almighty God to Cain and why is thy countenance cast downe If thou doest well shalt thou not bee rewarded c. And after that Cain had slaine his brother the Lord left him not Gen. 6.3 but laboured to bring him to remorse when hee asked him Cain where is thy brother Abel And againe The voyce of thy brothers bloud cryeth from the earth And when God was purposed to destroy the olde World 2. Pet. 2.1 Gen. 19. 2. Reg. 21.28 what meanes did hee vse first to reclaime them hee gaue them a hundred and twenty yeares to repent in and all this while sent vnto them Noah that Preacher of righteousnesse to warne them of that iudgement to come yet they repented not So dealt hee with the filthy Sodomites by placing iust Lot amongst them to labour their conuersion Mat. 27.19 and was so farre preuailed with by Abraham that if ten righteous soules had beene found in those Cities God had spared them for their sakes The like may bee sayde of Ahab and of Pilate yea the Lord offered his mercy vnto Iudas when as before any thing was effected Christ put him in mind of his bloudy thoughts against him making it manifest that hee was the man that should betray him Thus haue wee seene cleared the truth of this Doctrine that God is a God of mercy that hee will not easily proceede in iudgement before hee hath offered all meanes of mercy What shall I doe vnto thee how shall I intreat thee The meanes by the which the Lord doth humble men Now the meanes by the which the Lord doth humble men are diuers First and principally the Ministery of his Word Thus dealt the Lord with his seruant Dauid as wee heard before sending his Prophets vnto him to bring him to the sight of his sinne 1 The Ministery of the Word and to this end hath the Lord commaunded his Prophets and Ministers to cry aloud Esa 58.1 Pro. 8.1.2.3 9.1.2.3 and to lift vp their voyces like Trumpets to preach the Doctrine of repentance and to shew the people their sins And Salomon in diuers places of his booke of Prouerbs bringeth in Christ Iesus the wisedome of God sometimes crying aloud in his owne person and sometimes by his Ministers to summon men to repentance Thus dealt hee with the Nineuites sending vnto them his Prophet Ionas to preach repentance vnto them that there rested but forty dayes Ion. 3.4 and then without repentance Nineueh should lye in the dust And hence is it that the Apostle Paul calleth the Ministery of the Word The power of God to saluation to euery one that beleeueth And in another place hee sayth Rom. 1.16 that howsoeuer the seeming Wisemen of the World do account of Preaching but as foolishnes yet it hath pleased God By that foolishnesse of preaching 1. Cor. 1.21 to saue them that beleeue And this Word of God is called the Lords Hammer Ier. 23.29 whereby he knockes at the dore of our hard hearts and this is the most principall the most powerfull and effectuall meanes being Gods ordinance to conuert sinners and to bring them to repentance Secondly his manifold mercies and blessings the which hee Renueth towards vs euery morning 2 His Blessings and by this meanes doth the Lord seeke to wooe and winne our hearts to him hee giues vs life and health meate Lam. 3.23 drinke apparrell lodging hee keepes vs from many dangers and poures downe thousand blessings vpon vs and euery one of these giue a knocke at our hearts and cry aloud in our eares that the Lord by them doth labour to draw and winne vs vnto him this was that that made Dauids sinne exceeding sinnefull namely That God had annointed him King ouer Israel 2. Sam. 12.7.8 and had deliuered him out of the hands of Saul and had giuen him his Lords house and his Lords wiues into his bosom c. And would if that had been too little haue giuen him much more and therefore his vnthankefulnesse must needs bee the greater to sinne against so gracious and mercifull a God Thirdly by his corrections and chasticements which God doth lay vpon vs His iudgements by these doth the Lord ring many a warning peale in our eares sometimes by long and tedious sicknes diseases crosses losses
borne Thou wilt performe thy truth to Iacob Micha 7.20 and mercy to Abraham as thou hast sworne to our fathers in olde time Tit. 1.2 Psal 102.27 And as this was accomplished touching the comming of the Messias In the fulnesse of time So the same holds true concerning all other the promises of God made vnto his Church and people And the reason of all is this because God is of an vnchangeable nature Reason Mal. 3.6 I am the Lord I change not Whatsoeuer he hath sayd shall be done and whatsoeuer hee hath spoken shall bee accomplished For with him is no variablenesse nor shadow of change Vse 1 This checks those proud spirits and despisers of the Prophets of the Lord who esteeme of Gods seruants and messengers as the scumme of the world will not giue any credite to their Doctrine make iests of them and if they pronounce iudgements against sin Tush wee hope it is not so as these Preachers tell wee hope wee shall doe well enough for all their threatnings They haue denied the Lord and sayd It is not hee neyther shall the plague come vpon vs Ier. 5.12.13 neyther shall wee see sword nor famine And the Prophets shall bee as wind and the Word is not in them Like to them are many of our people amongst vs they make but a Tush of all those threatnings that Gods Ministers doe denounce against them in the name of the Lord till they come vpon them then they can acknowledge they had a fayre warning Read that place diligently in Zachariah and the Lord giue vs a right iudgement in all things Zacha. 1.4.5.6 the words are these Bee yee not as your Fathers vnto whom the former Prophets haue cryed saying Thus sayth the Lord of hostes Turne you now from your euill wayes and from your wicked works but they would not heare nor hearken vnto mee sayth the Lord Your Fathers where are they and doe the Prophets liue for euer But did not my words and my statutes which I commanded by my seruants the Prophets take holde of your Fathers and they confessed and sayd As the Lord of Hoasts hath determined to doe vnto vs according to our own wayes and according to our works so hath hee done vnto vs. See heere how the Lord sends these rebellious Iewes to former times euen to looke vpon Gods iudgements vpon their forefathers q. d. Though your Fathers bee dead yet my iudgements in punishing them ought still to be before your eyes and though the Prophets bee dead yet their Doctrine remaineth for euer Behold yee then the force of my Doctrine in punishing your Fathers and feare yee the threatnings contayned in the same and declared a fresh vnto you by my Prophets Oh may not this bee a fayre warning to vs that yet liue to admonish all those that despise the Word of the Lord in the mouthes of his Ministers to take heed how they contemne Gods faithfull Ministers which esteeme their words but as wind for if they speake in the name of the Lord and haue the Word for their varrant it shall certainely bee accomplished Shall I spare such a people sayth the Lord shall I not bee auenged on them Ier. 5.14 Behold fayth the Lord to his Prophet I will make my Word as fire in thy mouth and this people shall bee as wood and it shall deuoure them Euen so shall the Lord vse his Word in the mouthes of his Ministers as the sword of his Spirit to Cut down slay and will bring to passe his iudgements proclaymed by them so as all wicked and vngodly men at the last shall confesse and say Oh I had a fayre warning I was told of this long agoe if I had beene wise to beleeue it and now I see the Word of God is true in the mouthes of his Ministers Oh what shall become now of all rebellious and hard-hearted sinners who seeme to haue Made a Couenant with Death Esay 28.15 and an agreement with the graue which go on in sinne and feare no danger but what followeth Your Couenant with Death shall bee disanulled and your agreement with hell shall not stand c. Their hopes shall faile them in the end God will not bee mocked they shall bee sure to pay full deare for their contempt when it shall bee too late to amend Oh let vs not then harden our hearts through the deceitfulnesse of sinne Esay 55.6 but Let vs seeke the Lord while he may bee found and call vpon him while hee is neare Secondly wee are taught heere not to bee dismayed when wee see the wicked to prosper and to flourish heere spreading themselues as the greene Bay-tree Vse 2 for loe God doth set them in slippery places their damnation sleepeth not Gods iudgements are gone out against them they are determined with God there wants nothing but the execution of them the which in Gods due time shall bee accomplished euen by an irreuocable decree Now what if in the meane time they rufle it out with great words and shewes and who but they Alas their estates are rather to bee pittied then enuyed because Gods Word is against them their sinnefull courses and by it at the last they shall bee sure to bee Cut downe Psal 2. Pharaoh and the Egyptians may take crafty counsell together against the people of God But hee that dwelleth in heauen doth laugh them to scorne And this Pharaoh which seemed for a while to bee so terrible his end was most fearefull And what if Ahab and Iezabel plotte together and abuse their authority for the winding in of Naboths Vineyard into their owne posession and Naboth is slain 1. Reg. 21. Gods Word went out against him therfore by his Prophet Elias and it was not his walled Pallace that could keepe backe Gods iudgements A man that had seen Lazarus a poore begger Luk. 16.22 destitute of all helpe and comfort lying at the rich mans gate his mind possest with cares with his body full of sores whilest the rich man within was clad of the finest and fed of the daintiest a man I say that had beheld these rwo if hee had had no more then naturall reason would easily haue concluded the begger to bee miserable and the rich man to bee happy But God sees not as man sees neyther are his thoughts as mans thoughts for euen in this great misery of this poore begger hee was a happy and a blessed man notwithstanding the great pompe of the other in the middest of it all hee was but wretched and miserable Then let vs not rest in beholding the present face of outward things but possesse our soules with patience considering that All things happen alike to all Yet in the end it shall goe well with the iust And howsoeuer the wicked prosper wel in the world Psal 73.17 yet they are set but in slippery places Gods threatnings in Gods due time shal be inflicted vpon them
And those which once were enlightned and afterwards haue fallen away their end is most miserable according to that of the Apostle If they after they haue escaped from the filthinesse of the world 2. Pet. 2.20 c. are yet tangled againe therein and ouercome the latter end is worse with them then the beginning And this doth the Lord most iustlie bring to passe vpon manie because they contemne grace quenching the blessed motions of the spirit of God in them that whē they haue some good motions in them and godlie purposes of heart to cleaue vnto the Lord they haue not striuen with the Lord by praier for the encrease thereof but careleslie haue put out that light that began to shine in their hearts Oh let vs learne euen from their fearefull estate and condition to make much of the least seed of godlinesse sowne in our hearts and labour by all godlie meanes to worke the increase of grace in vs If wee haue tasted how gracious the Lord is Secondlie seeing this is our Nature to bee so vnconstant Vse 2 especially in Gods matters that wee are so easilie drawne to shake off the yoake of obedience and so ready to fall into sin and to breake the commandements of God This must teach vs all a lesson of humilitie not to presume too much of our owne strength for wee are like a staffe in a mans hand if he take away his hand it wil down one way or other it cannot stand of it selfe Euen so fareth it with vs al if the Lord take away his hand Mat. 26. Alas wee shall then shew that wee are but weake and fraile men It was Peters sinne that hee presumed too much of his owne strength he thought himselfe so strong that he would neuer haue denied Christ but being left to himselfe hee fell most fouly and if Christ had not layde to his hand hee had fallen euen into the gulfe of hell It is the Deuils policie to make vs ouerweene our selues and to presume of that that God wot is not in vs and all to bring vs to confusion for Sathan knoweth well that man is neuer nearer to destruction then when his heart is puffed vp with a vaine conceit of his owne worth according to that of Salomon Pro. 16.18 Pride goeth before destruction and a high mind before the fall And hence is that warning giuen by the Apostle Let him that thinketh hee standeth take heed least he fall God hath not hired vs to labour in his Vineyard for an houre or two neyther giueth vs liberty to depart out of his seruice when wee will but we must perseuere and hold out euen vntill the Euening of our dayes and wee must dedicate to him both soule and bodie both our life and death both the beginning and end Oh then let euery soule lay hold of this betimes and learn hence that seeing God alone is hee that must hold vs vp and support vs that wee lay hold on the sweete mercy of God in Christ Iesus and come boldly before the throne of his grace aad not rashly presume too much vpon our owne strength and worthinesse but rather rely vpon him and seeke earnestly vnto him by prayer that hee would support vs and beare vs vp in his Armes that wee run not vpon ground make shipwracke of faith and a good conscience ere wee bee aware for we are very weake and verie vnconstant of our selues easily drawne away from our obedience to our God verie apt to sin if the Lord doe but a little leaue vs to our selues Thirdly seeing wee are thus weake by nature and so easilie drawn to sin against our God and to breake Vse 5 our couenant of obedience to his Word that wee can stand no longer then he holds vs vp As this should greatly humble vs and break down our pride conceitednesse so it should stirre vs vp to earnest prayer night and day vnto our God that hee would neuer leaue vs vnto our selues that hee would not withdraw his fauourable presence from vs and to leaue vs vnto our selues for alas then we shal quickly marre all and cleane fall from God and rush headlong into all sinne and wickednesse for this is the nature of mankind wee are all lyers Truce-breakers and Couenant breakers with our God ready vpon euery occasion to fall into sinne euery man by nature is lighter then vanity most vnconstant in keeping our promises vnto God Let vs then intreat the Lord that hee would knit our hearts vnto him that wee might not starte aside Psal 119.8 Psal 51. and with Dauid pray O stablish mee with thy free spirit that I may not moue through my owne weaknesse from thee my God Euen there haue yee trespassed against mee HEre the Lord meets with these hypocrites telling them wherein they sinned namely in that they did most glory and most rely vpon Wherein they sinned their sacrifices outward worship of God wherein they did most glorie and boast themselues in as a thing most like to please God Euen in this they had fayled and transgressed and departed from Gods ordinances For he did giue and prescribe vnto them these Ceremonies and Sacrifices not as any part of Gods worship and seruice that could please him of themselues but onely as helps of their weaknesse and types and figures to lead them to Iesus Christ the true propitiatory sacrifice the onlie Lambe of God that takes away the sinnes of the world This was the very end of all those Sacrifices that God appointed them to offer not that they could please God of themselues but that they might be the meanes to bring them to true repentance for when they should see their beast slaine and their bloud shed it might admonish them of their bloudie sinnes and that they stood in need of the bloud of Christ for the pardon of them This was the Lords Couenant but they broke this and euen in these sacrifices the which they so gloried in Euen there haue yee trespassed against mee saith the Lord euen there they failed and abused Gods ordinances and whereas they should haue beene helps to haue led them to true repentance and faith in Christ Iesus they now thought nothing lesse then of repentance and of Iesus Christ but perswaded themselues that so long as they did offer their beasts all was well and the Lord was pleased with them they had done inough to satisfie Gods anger for their sins Thus they corrupted the true and onely vse of sacrifices which were not to satisfie Gods anger for sinne but onely to bring them to repentance and to lead them to Christ Iesus Now wee come to the Doctrine Doct. 3 Hence mark a notable point of doctrine namely that that which is most excellent in the sight of Hypocrites and carnall men That which is most excellent in the sight of an hypocrite is most abhominable in the sight of God the same is most abhominable in the sight of
God And in that wherein they thinke they doe most please God they do greatly sinne and offend him As it is the nature of Hypocrites and time seruers to glorie in their outward worship and seruice of God they haue nothing to boast of but that they bee Christians are baptized heare the Word and receiue the Sacrament Now marke what the Lord sayth that euen herein they Transgressed against him and sinned grieuouslie against him why namelie because they performing these outward things laboured not withall to find out the true vse and comfort of these things as they boasted of their Sacifices neuer looking to what end the Lord did ordaine them namelie as means to lead them to repentance and so to Christ Iesus Euen so manie as boast of their religion how they bee Christians haue been baptized but alas where is the true vse of Baptisme all this while where is the death of sinne the burying of sinne the crucifying of sinne which is the main end of Baptisme this is neuer looked after of the greatest number so men heare the Word and they seeme to glorie in the same but where is the power of the Word in working faith repentance obedience knowledge zeale patience humilitie c. And so for the Lorde Supper but where is the right vse of this how doe men grow in faith knowledge repentance hatred of sinne and care to honour God Alas these things are neuer thought of so that here the Lord meetes with all these carnal Libertines and loose Professors and shewes them that in that they do most glorie in and boast of euen there they sinne highly and offend the Maiestie of God so as hee cannot abide euen their best actions This truth is clearely to bee seene in diuers places of the Scripture No doubt but Cain pleased himselfe with his offering of sacrifice but euen that was abhomination in Gods sight Gen. 4.3 Pro. 15.8 Esay 1.11 13. The sacrifices of the wicked are abhomination to the Lord but the prayer of the righteous is acceptable vnto him Againe the Prophet Esay doth notably set out the same What haue I to do with the multitude of your sacrifices sayth the Lord I am full of the burnt offerings of Rams and of the fatte of fedde beasts I desire not the bloud of Bullocks of Lambs nor of Goates When yee come to appeare before mee who requireth this of your hands to tread in my Courts Bring no moe oblations in vaine incense is abhomination vnto mee I cannot suffer your New Moons nor Sabbaths my soule hateth them Behold here in this place what esteeme these outward Ceremonies of Gods worship and seruice were with the Lord they thought themselues happy men in the performance of them and hee most happy that offered most of them but the Lord hee esteemes far otherwise of them namely being not done in faith and true obedience they were but abhomination in his sight and were so farre from appeasing his wrath against sinne as that they added vnto the measure of their sinnes Againe the Lord testifieth in another place by the same Prophet saying Hee that killeth a Bullocke is as if hee slew a man hee that sacrificeth a sheepe as if hee cut off a Dogs neeke c. Esay 66.3 Psa 66.18 Pro. 29.8 Io 9.31 Ps 50.17 Micha 6.6 If I regard wickednesse in my heart saith the Prophet The Lord will not heare me Againe Hee that turneth away his eares from hearing the Law euen his Prayer shall bee abhominable Again God heareth not sinners These places and the like whereof the Scriptures are full they serue to teach vs that what sacrifice soeuer the wicked offer as prayer thanksgiuing receyuing of the Sacrament hearing the Word or the like the same is abhomination to the Lord. So that we may hence safely conclude the miserable estate of all wicked and vngodly men with that saying of the Prophet Hosea Hos 12.1 Ephraim is fed with the wind and followeth after the East wind hee encreaseth dayly lyes and destruction So then though the wicked say peace peace and thinke themselues sure if they perform but the outward part of Gods worship seruice Psal 2.3 yet Hee that dwelleth in Heauen doth laugh them to scorne for the Lord doth see that their day is comming Vse 1 This may serue to condemne the Church of Rome who thinke that they sufficiently please God Ex opere operato by the very deed done though the same bee not done to the right end nor in an holy manner in faith repentance and true obedience as their prayers in a strange tongue sacrifice of the Masse and a thousand the like all which as they haue no footing in the Word of God so they shall one day haue the reward of them euen the portion reserued for hypocrites Secondly this may seeme to direct vs to be wise Vse 2 neuer to content our selues to be baptized to heare to pray to come to Church receiue the Sacrament and to perform the like duties of Gods worship and seruice but that wee looke to the right vse of all these things that we may find that worke wrought in our hearts for which end the Lord hath appointed them else alas wee shall but grieue the spirit of God and euen our best actions shall bee but sinnes vnto vs if wee beelike this people to thinke it is inough to bee baptized with water and not to feele the inward worke of the spirit to heare the Word and not to profit by it to faith and repentance to pray with the lip and not with the heart to receyue the outward Sacrament not to feele our soules nourished by the body and bloud of Christ Oh let vs not rest vpon such vaine things such deceitfull vanity such lying dreames for they will deceiue vs in the end And as for all wicked and vngodly men which rest so much vpon them their trust shall bee but as the Spiders webbe as Iob speaketh which albeit to day is builded aloft Iob. 8.14 yet to morrow is swept away But of this before VERSE 8. Gilead is a City of them that worke iniquitie and is polluted with bloud THe Prophet hauing in the former verse accused them to bee Couenant breakers with God doth now proue the same by sundry examples of all estates amongst them that as the Prophet sayth Esay 1.6 From the toppe of the head to the soale of the foot All was out of order and full of vncleannesse So was it with this people here from the Priest to the Leuite so to the common people yea euen the great men of the land Ieroboam and his wicked Counsellers here are accused Gilead is a City of c. Concerning this City wee read not much in the Word of God but heere the Prophet doth note them to bee exceeding wicked people that dwelt in this City full of sinne deceit iniquity full of cruelty and bloudy sinnes This City as wee may read
esteeme of his blessed Word and glorious Gospell that hee will euen remoue all from vs Shall we thinke that the Lord who thus seuerely plagued Gilead and Ierusalem these Cities that were so famous in the world that hee will spare vs but that he will doe to vs as he hath done to them and remoue the Candlesticke out of his place For the Lord caÌ„not abide or indure to see his most blessed word and glorious Gospell to be contemned and troden vnder foot Vse 3 Last of all seing the Lord expects that those places which hauing great meanes should bring foorth most fruit let vs labor to answere the Lords expectation heerein The Earth that drinketh in the raine that commeth oft vpon it Heb. 6.7 and bringeth foorth herbes meete for them by whom it is dressed receiueth blessing of Ged But that which beareth Thornes and Briers is depriued and is neere to cursing whose end is to be burned Oh then as wee desire a blessing and to be approued of God let the fruit of our hearing and profession appeare that wee beare not Thornes for then woe vnto vs but that we Tit. 2. Denie vngodlinesse and worldly lusts and liue soberly and iustly in this present world And is polluted with blood THe meaning is as I take it they were crafty to couer blood for when as a Murderer had slaine a man euen willfully and of a set purpose he would then flie to this City being a City of refuge and there the Priests who were put in trust to examine the matter how the murther was done whether wittingly of purpose and that vpon some old grudge or whether of ignorance against his will These Priests being couetous and greedy of gain would for a peece of money smooth ouer the matter they would shelter the wilful murderer and craftily hide his sinne which ought to haue beene punished with death because the Law was straight against this sinne Hee that shedeth mans bloud by man shall his bloud bee shed But they being couetous and not regarding Gods Law would hide his murder and shelter and shrowde it and couer it so craftily that hee should escape vnpunished and neuer come to his answere And for this very cause doth Almighty God charge this City with the bloud of these men and cals it a City polluted with bloud So then this being the sinne of these Priests for Doct. 3 gaine to iustifie the wicked and to couer his sinne for a golden fee. For no worldly respect must men bee drawne to peruert iustice Wee may conclude this third point of Doctrine that for no worldly respect whatsoeuer should men bee drawne to peruert iustice to colour sinne It was the sin of this City of the Priests and Leuites those which were put in trust from God to enquire and to finde out the wilfull Murderer euen to take Ioab from the â—ornes of the Altar that they should for money shew him fauour and couer his sinne and let murder escape vnpunished Deu. 16.8 It was a speciall precept that Moses gaue to the Magistrate Wrest not thou the Law nor respect any person neyther take reward for reward blind the eyes of the wise and peruerteth the words of the iust It was sayd of Balaam Num. 2.3 That hee had the reward of Soothsaying in his hands But Magistrates must not haue the reward of iniustice in their hands for as the Apostle condemnes those that make Marchandize of the Word of God so those are no lesse condemned that make Marchandize of Iustice Woe bee vnto him that iustifieth the wicked for reward Esay 5. and taketh away the righteousnesse of the righteous from him The Lord cannot indure that those whom hee hath placed in his stead as petty Gods vpon earth that they should turn the sword of Iustice to the hurt of the innocent and iustifying of the wicked We may note hence that it is a fearefull thing when Vse 1 men grow to bee cunning how to sinne and to be their crafts master for then men are boldned in sin and sin without controlment when they are so cunning that they can sinne smoothly and none shall see it that can steale so as no man can perceyue and commit whoredome vnder a Canopie when men grow cunning and crafty to hide their sinnes this is a dangerous thing for this will embolden such men in sinne it were farre better for a man if hee sinne to sinne so that hee know not how to couer it or cloake it for then hee will the sooner be brought to repentance then that hee know how to cloake and to couer the same and to keepe it from the knowledge of the world for howsoeuer in the opinion of the world they be the onely wise men that can smooth ouer their sins commit them so as none can see them or know them that bee their crafts master yet indeed of all other their case is most dangerous and there is little hope that they will leaue their sins and be ashamed for them for that their cunning and crafty hiding of their sinnes doth embolden them therein VERSE 9. And as theeues wayte for a man so the company of Priests murder in the way by consent for they worke mischiefe HEre the Prophet proceeds to more particular euils and taxeth the Priests who should haue been guides to the people to instruct and direct them that they became euen murderers of their poore soules And after he comes to the people and shewes that they were full of abhominable vices and no maruell Like Priest like people If the guides bee blind they must needs rush both into the ditch And if the Ring-leaders and Captaines bee so vile so wicked and so prophane alas what can bee expected of the common people but ignoranee and miserable blindnes Concerning the Priests the Prophet speakes more sharply that they were no better then wilfull murderers of the soules of the people and that they were like to robbers who doe deuise aforehand how they may bring their purposes to passe Euen so these Priests they mused how they might by false doctrine spoyle the people of God 1 Reg. 12.31 When Ieroboam came to bee King in the roome of Salomon hee banished the Leuites and made of the basest of the people the vilest of them to be Priests in the seruice of God and who would might be made a Priest of Ieroboam And these fellowes being set ouer the people they vvere no better then wilfull murdesers for they did seeke to draw the poor people from God to Idolatry and so murdered their poor soules Obiect Obiect But vvhy doth the Ptophet here compare the Priests to open theeues and common robbers Answere Answ First because as theeues doe often pretend fauour and friendship as though they would direct a man the right way and yet prey vpon them and kill them to get their goods Euen so these Priests they would seeme to bee as Fathers and as guides