his Title is so good that he will never yeeld to a Composition hee will have all the heart or none 4. We should therefore be exhorted in time of trouble especially to set about this great worke to fall foule upon our sinnes to complaine against them to God as the Achans that trouble Israel as the corrupters and betrayers of our peace to set our selves in Gods eye and not to dare to lie unto his holy Spirit by falsenesse or hypocrisie as if wee could reserve any one sin unmortified which he should not know of But being in his sight to whom all things are naked and open to deale in all sincerity and to hate sin even as he hates it There are five notable duties which these three words Omnem tolle iniquitatem do lead us unto 1. Sense of sin as of an heavie burden as the Prophet David calls it Psal. 38.5 Such sense our Saviour requires in true penitents Come unto me all yee that are weary and heavy laden Mat. 11.28 To conceive them heavier then a Milstone Luke 17.2 Then the weight of a Mountain Luk. 23.30 O what apprehension had S. Peters converts of sin when they felt the nails wherewith they had crucified Christ sticking fast in their own hearts and piercing their spirits with torment and horror Acts 2.37 Oh what apprehensions had the poor Iaylor of his sins when he came as a prisoner before his owne prisoners springing in with monstrous amazement consternation of spirit beseeching them to tell him What he should do Acts 16.23.30 Consider it in its Nature an universall bruise and sicknesse like those diseases which Physicians say are Corruptio totius substantiae from head to foot Isa. 1.5 6. And who doth not feel such an Universall languor to be an heavie burden for a man that must needs labour to have weights hung at his hands that must needs walk to have clogs fastened to his feet how can he choose but cry out with the Apostle O wretched man that I am who shall deliver me Rom. 7.24 Consider it in the Curse that belongs unto it· A Roll written within and without with curses Look outward and behold a curse in the Creature Vanitie Emptinesse Vexation Disappointment every creature armed with a sting to revenge its Makers quarrell Look inward behold a curse in the conscience accusing witnessing condemning haling to the tribunall of vengeance first defiling with the allowance after terrifying with the remembrance of sin Look upward and behold a curse in the heavens the wrath of God revealed from thence upon all unrighteousnesse Looke downward and behold a curse in the earth Death ready to put a period to all the pleasures of sinne and like a trap-doore to let downe into Hell where nothing of sinne will remaine but the worm and the fire Look into the Scripture and see the curse there described an everlasting banishment from the glory of Gods presence an everlasting destruction by the glory of his power 2 Thes. 1.9 The Lord shewing the jealousie of his Iustice the unsearchablenesse of his severity the unconceiveablenesse of his strength the bottomless guilt and malignity of sin in the everlasting destruction of ungodly men and in the everlasting preserving of them to feele that destruction Who knoweth the power of thy anger saith Moses Even according to thy feare so is thy wrath It is impossible for the most trembling consciences or the most jealous fears of a guilty heart to looke beyond the wrath of God or to conceive more of it then indeed it is As in peace of conscience the mercy of God is revealed unto beleevers from faith to faith so in anguish of conscience the wrath of God is revealed from fear to fear A timorous man can fancy vast and terrible fears fire sword tempests wracks furnaces scalding lead boyling pitch running bell metall and being kept alive in all these to feele their torment But these come farre short of the wrath of God for first there are bounds set to the hurting power of a creature the fire can burn but it cannot drown the Serpent can sting but he cannot teare in pieces 2. The fears of the heart are bounded within those narrow apprehensions which it self can frame of the hurts which may be done But the wrath of God proceeds from an Infinite Justice and is executed by an omnipotent and unbounded power comprising all the terror of all other Creatures as the Sun doth all other light eminently and excessively in it It burns and drowns and tears and stings and bruises and consumes and can make nature feel much more then reason is able to comprehend O if we could lay these things seriously to heart and yet these are but lowe expressions of that which cannot be expressed and cometh as short of the truth it self as the picture of the Sun in a table doth of the greatnesse and brightnesse of it in its own Orbe should we not finde it necessary to cry out Take away all iniquitie this sicknesse out of my soul this sword this nayle this poysoned arrow out of my heart this Dagger of Ehud out of my belly this milstone this mountain from off my back these stings and terrors these flames and Furies out of my Conscience Lord my wounds stinke my lips quiver my knees tremble my belly rots I am feeble and broken and roar and languish thy wrath lyes hard upon me and thy waves go over my head O if we had but a view of sin as it is in its native foulnesse and did feel but a touch of that fury that God is readie to powre out upon it this would stain all the pride of man and soure all the pleasures of sin and make a man as fearfull to meddle with it as a guilty woman with the bitter water which caused the Curse Most true was that which Luther spake in this point If a man could perfectly see his own evils the sight thereof would be a perfect hell unto him and this God will bring wicked men unto Reprove them and set their sins in order before them Psal. 50.21 Make them take a view of their own hearts and lives fuller of sins then the Firmament of stars or a furnace of sparks O Consider this you that forget me saith the Lord lest I tear you in pieces and there be none to deliver you The second dutie is Confession for he that cries to have sin taken away acknowledgeth that it lyes upon him A full Confession not of many but of All sins either actually committed or habitually comprised in our body of sin As he in the Comoedian said that he had invited two guests to dinner Philocrates and Philocrates a single Man but a double Eater So in examination of our selves we shall every one finde sins enough in himself to denominate him a double and a â—â—eble sinner A free Confession not as Pharaohs extorted upon the wrack nor as that of Iudas
enemies and not to lose of their own purity thereby He must be as wise and as potent as God that can use the â—age of Gods enemies and convert it when he hath done to the good of Gods Church and the glory of Gods Name and be able at pleasure to restraine and call it in againe We must ever take heed of this dangerous competition betweene our own interests and Gods to be so tender and intent upon that as to hazard and shake this Ieroboam did so but it was fatall to him and to all Israel The End of Iudahs combining with the Assyrian was that they might rejoyce against Rezin and Remaliahs sonne but the consequent of it which they never intended was that the Assyrian came over all the channels and over all the bankes and overflowed and went over and reached to the very necke and if it had not beene Immanuels land would have endangered the drowning of it Isa. 8.6 7 8. If Israel for his owne ends joyne with Ashur it will hardly be possible for him in so doing though against his own will not to promote the Ends of Ashur against God Church and against himselfe too And yet the Prophet would not have in that case Gods people to be dismayed or to say a Confederaâ—ie a Confederacie but to sanctifie the Lord himselfe and make him their feare and their dread who will certainly be a Sanctuary unto them and will binde up his Testimony and seale the Law amongst his Disciples when others shall stumble and fall and be broken and be snared and be taken If we preserve Immanuels right in us and ours in him all confederacies against us shall be broken all counsels shall come to nought 2. Not in Horses or in any other Humane preparations and provisions of our owne Some trust in Charets and some in Horses but we saith David will remember the Name of the Lord our God Psalm 20.7 That Name câ—n do more with a sling and a stone then Goliah with all his armour 1 Sam. 17 4â— It is a strong tower for protection and safety to all â—hat flie unto it Pro. 18.10 Whereas Horses though they be prepared against the day of battell yet safety commeth onely from the Lord Prov. 21.31 Horses are flesh and not spirit and theiâ— Riders are men and not God and cursed are they that make flesh their arme and depart from the Lord Isa. 31.1 2 3. Ier. 17.5 No not in variety of meanes and wayes of Help which seemeth to be intimated in the word Râ—ding from one confederate unto another if Asshur faile I will post to Egypt if one friend or counsell faile I will make haste to another a sinne very frequently charged upon Israel Hos. 7.11 Isa. 20.5 Isa. 57.10 Ier. 2.36 37. These are not to be trusted in 1. because of the intrinsecaell weaknesse and defect of ability in the creature to help Every man is a lyar either by imposture and so in purpose or by impotency and so in the event deceiving those that relie upon him Psal. 62.9 2. Because of ignorance and defect of wisdome in us to apply that strength which is in the creature unto the best advantage None but an Artificer can turne and governe the naturall efficacy of fire winde water unto the workes of art The wisdome whereby wee should direct created vertues unto humane Ends is not in or of our selves but it comes from God Iames. 1.5 Isai. 28.26 29. Exod· 36.1 2. Eccles. 7.24 9.1 11. 3. Nor in Idols not in corrupting the worship of God Idols are lies and teachers of lies and promisers of lies to all that trust in them Ier. 10.8 14 15 16. Habac. 2.18 Rev. 22.15 an Idoll is just nothing in the world 1 Cor. 8.4 and that which is nothing can doe nothing for those that relie upon it What ever thing a man trusteth in in time of trouble must needs have these things in it to ground that confidence upon First a Knowledge of him and his wants therefore we are bid to trust in Gods providence over us for all outward good things because he knoweth that we have need of them Mat. 5.32 Secondly a loving and mercifull disposition to helpe him A man may sometimes receive helpe from such as love him not out of policy and in pursuance of other Ends and intends but he cannot confidently relie upon any aide which is not first founded in love I ever suspect and feare the gifts and succours which proceed form an Enemy they will have their owne Ends onely even then when they seeme to tender and serve me therefore David singleth our Gods mercy as the object of his Trust Psal. 52.8 Thirdly a manifestation of that love in some promise or other ingageing unto assistance For how can I with assurance and without hesitancy expect helpe there where I never received any promise of it here was the ground of Davids Iehoshaphats Daniels trust in God the word and promise which he had passed unto them 1 Chron. 17.25 27. Psal. 119.42 2 Chron. 20.7 8. Dan. 9.2 3. Fourthly Truth and fidelity in the care to make these promises good this is that which makes us so confidently trust in Gods promises because we know they are all Yea and Amen that it is impossible for God to lie or deceive or for any to seeke his face in vaine 2 Cor. 1.20 Iosh. 21.45 Hebr. 6.18 Isai. 45.19 Fifthly Power to give Being and put into act whatsoever is thus promised That which a man leanes upon must have strength to bear the weight which is laid upon it This is the great ground of our trusting in God at all times even then when all other helpes faile because he is I Am that can create and give a being to every thing which he hath promised because power belongeth unto him and in the Lord Iehovah is everlasting strength and nothing is too hard no help too great for him who made heaven and earth and can command all the Creatures which he made to serve those whom he is pleased to helpe Psal. 62.8 11. Exod. 3.14 Isay. 26.4 Gen. 18.14 Ier. 32.17 Psal. 121.2 Rom. 4.19 21. Matth. 8.2 Now whosoever seeks for any of these grounds of trust in Idols shall be sure to faile of them Knowledge they have none Isay 44.9 and therefore love they have none for how can that love any thing which knowes nothing Truth they have none neither of being in themselves nor of promise to those that trust in them the very formality of an Idol is to be a lye to stand for that which it is not and to present that which it is most unlike Isay 44.20.40.18 Ier. 10.14 15 16. and power they have none either to heare or save Isay. 45.20.46.7.41.23.24.28 29. And therefore that repentance which shaketh off confidence in Idols doth not onely convert a man unto God but unto himselfe is it not onely an impious but a sottish thing and below the
themselves for a Curse With which prayer I humbly conclude Commending your persons and your weighty affairs to his grace and rest Your most humble Servant in Christ ED REYNOLDS From my Study in Braunston August the 8. 1642. To the Reader CHristian Reader Understanding that my Sermon which was preached three years since before the Honorable House of Commons on the day of their solemn Humiliation was to be reprinted I thought fit to peruse transcribe and enlarge six other Sermons in which I had at mine own charge in the Country on the ensuing Fast days briefly explained and applyed that whole Chapter a portion only whereof was in the first handled and to send them forth together with it unto the publique Which I was the rather induced to do for these two Reasons 1. Because it hath pleased God in his righteous and holy providence to make me by a long infirmity unserviceable to his Church in the principal work of the Ministry the preaching of the Gospel which is no small grief unto me So that there remained no other means whereby my life might in regard of my function be useful to the Church and comfortable to my self then by inverting the words of the Psalmist and as he made His Tongue as the Pen of a ready Writer so to make my Pen the Tongue of an unready Speaker 2. I considered the seasonableness and sutableness of these Meditations unto the condition of the sad and disconsolate times wherein we live very like those which our Prophet threatned the ten Tribes withal throughout this whole Prophecy unto which this last Chapter is a kind of Vse and a most solemn Exhortation pressing upon all wise and prudent men such duties of Humiliation and Repentance as might turn threats into promises and recover again the mercies which by their sins they had forfeited and forsaken Which being restored unto them according to their Petition they are here likewise further instructed in what manner to return unto God the praises due to his great Name And these two duties of Humiliation and Thanksgiving are the most solemn duties which in these times of Judgments and Mercies so variously interwoven together the Lord doth so frequently call us unto Places of Scripture I have for brevity sake for the most part only quoted and referred thee unto without transcribing all the words and have usually put many paralel places together because by that means they do not only strengthen the doctrine whereunto they belong but mutually give light unto one another The Lord make us all in this our day so wise and prudent as to understand the righteous ways of our God towards us That we may not stumble at them but walk in them and be taught by them to wait upon him in the way of his judgments and to fix the desires of our soul upon his Name as our great Refuge and upon his Righteousness as our great Business till he shall be pleased by the dew of his Grace to Revive us as the Corn to make us grow as the Vine and to let the scent of all his Ordinances be over all our Land as the smell and as the wine of Lebanon It will be an abundant return unto my poor and weak endeavors if I may have that room in thy prayers which the Apostle Paul desired to have in the prayers of the Ephesians That utterance may be given unto me that I may open my mouth boldly to preach the mystery of the Gospel The Lord sanctifie all the ways of his Providence towards us that when we are chastened we may be taught and may be greater gainers by the voyce of his Rod then we are sufferers by the stripes The Contents Sermon I. Sect. 1. EPhraims blessings and judgments answerable to his name 2. When judgment purposed against obstinate sinners mercy proclaimed to penitent 3. How good and bad are alike involved in outward judgments Iudgments make no difference but of penitent and impenitent Penitent sinners in all kinds of trouble have a refuge to some promise or other 4. Conversion must be not meerly Philosophical or Political but Spiritual and that full and constant 5. Motives unto conversion mercy and judgment especially interwoven 6. Great preparation due in our addresses unto God The rule matter principle and power of Prayer How sin is taken away 7. When God threatneth judgments we must pray against sins 8. Iudgments may be removed in anger Repentance makes afflictions precious as sin doth corrupt blessings 9. No affliction comes in anger but with respect to sin 10. One sin generally unrepented of may undo a Kingdom we must pray against all and dye unto all 11. Sense of sin The wrath of God beyond the fears of man 12. Confession of sin full and free Our weakness can commit sin none but Gods power can remove it 13. What God worketh in us he also requireth of us Sin most dangerous in great men to themselves and the publick 14. How iniquity is to be taken out of the Land 15. God the author of good the orderer of evil 16. From conversion to salvation free-grace worketh 17. No work truly good but as derived from God 18. Patience in suffering evil in doing duty Humility the companion of Grace pride of emptiness Continual dependance on God Fidelity in services The misery of divisions 19. In temporal judgments pray for spiritual mercies No helps can avail us against Gods anger but his grace 20. Carnal prayers provoke God when men make Religion serve turns Piety the foundation of Prosperity 21. Iudgments are then truly sanctified when they make us more in love with grace Prayer the more heavenly the more prevalent Sermon II. Sect. 1. SPiritual ends of Legal Ceremonies and Sacrifices We return nothing to God but words for mercies 2. A renouncing carnal confidence in the Assyrian Horses Idols How the Church an Orphan 3. Penitents not only pray but covenant Circumcision a Covenant Circumcised in uncircumcision Gentiles converted are called Iews Iews unconverted Gentiles Baptism how the answer of a good conscience The Covenant perpetual 4. God bindeth himself to us by promise by oath We are his by his Soveraign Interest and our own voluntary consent 5. Fickleness of the heart in duty and sluggishness to it 6. Duties in combination strongest 7. Enemies combine Military oaths How Truth a Girdle doctrinally morally 8. Wicked men like Witches in covenant with the Devil doing service for wages 9. Prayer vain without obedience Gods Covenant to us ours to him 10. The material cause of a Covenant our persons our services in matters of necessity Expediency praise 11. The formal and efficient cause Knowledg willingness power of promise and performance 12. Danger of covenanting in the dark only and 13. On the Rack 14. When we promise duty we must pray for grace The final cause 15. The falseness and perfidiousness of the heartâ— how it is unstable as waters 16. Gods faithfulness and mercies Our Baptism
proposed against sinners that are obstinate God doth reserve and proclaim Mercy unto sinners that are penitent When a Consumption is decreed yet a Remnant iâ— reserved to return Isa. 10.22 23. The Lord will keep his Vineyard when he will burn up the thorns and the bryars together Isai. 27.3 4. When a day of fierce anger is determined the meek of the earth are called upon to seek the Lord Zeph. 2.3 When the Lord is coming out of his place to punish the Inhabitants of the Earth for their iniquity he calls upon his people to hide themselves in their chambers until the indignation be overpast Isai. 26.20 21. The Angel which was sent to destroy Sodom had withall a Commission to deliver Lot Genes 19.15 God made full provision for those who mourned for publick abominations before he gave order to destroy the rest Ezek. 9.4 6. Men in their wrath will many times rather strike a friend then spare a foe But Gods proceedings are without disorder he will rather spare his foes then strike his servants as he shewed himself willing to have done in the case of Sodom Gen. 18.26 Moses stood in the gap and diverted Judgments from Israel Psa. 106.23 Yea God seeks for such Ezek. 22.30 and complains when they cannot be found Ezek. 13 5. And if he deliver others for them certainly he will not destroy them for others How ever it go with the world and with wicked men it shall go well with the righteous there shall be a Sanctuary for them when others stumble and they shall pass through the fire when others are consumed by it Isa. 3.10 11. Isai. 8.14 15 16. Zech. 13.8 9. Reasons hereof are Gods Iustice he will not punish the righteous with the wicked he will have it appear that there is a difference between him that serveth God and him that serveth him not Gen. 18.23 Mal. 3.18 Gods love unto his people He hath a book of Remembrance written before him for them that fear him and think upon his Name And they shall be mine saith the Lord of Hosts in that day when I make up my jewels and I wil spare them as a man spareth his own son that serveth him Mal. 3.16 17. Here is a climax gradation of arguments drawn from Love In a great fire and devouring trouble such as is threatened there Chap. 4.1 property alone is a ground of care a man would willingly save and secure that which is his own and of any use unto him but if you add unto this preciousness that increaseth the care A man will make hard shift to deliver a rich Cabinet of Jewels though all his ordinary goods and utensils should perish But of all Jewels those which come out of the body are much more precious then those which onely adorn it Who would not snatch rather his childe then his casket or purse out of a flame Relation works not onely upon the affection but upon the bowels Ier. 3â— 20 And lastly the same excellency that the word jewel doth add unto the word mine the same excellency doth service add unto the word sonne A man hath much conflict in himself to take off his heart from an undutiful sonne Never a worse son then Absalom and yet how doth David give a charge to the Commanders to have him spared How inquisitive after his safety How passionately and unseasonably mournful upon the news of his death But if any child be more a jewel then another certainly it is a dutiful childe who hath not onely an interest in our love by Nature but by obedience All these grounds of care and protection for Gods people in trouble are here expressed property they are mine preciousness they are jewels treasures ornaments unto me Relation they are sons usefulness they are sons that serve none could look on a thing so many ways lovely with the same eye as upon a professed and provoking Enemy Lastly Gods name and glory He hath spared his people even in the midst of their provocations for his Names sake Deut. 33.26 27. Iosh. 7.9 How much more when they repent and seek his face He will never let it be said that any seek the Lord in vain Isa. 45.19 But it may be objected Doth not Solomon say that all things happen alike unto all and that no man can know love or hatred by that which is before him Eccles. 9.1 2. And is it not certain and common that in publick desolations good as well as bad do perish Doth not the Sword devour as well one as another It is true God doth not always difference his servants from wicked men by temporal deliverances Troubles commonly and promiscuously involve all sorts But there are these two things considerable in it 1. That many times the good suffer with the bad because they are together corrupted with them and when they joyn in the common provocations no wonder if they suffer in the common judgments Revel 18.4 Nay the sins of Gods people do especially in this case more provoke him unto outward judgments then the sins of his professed enemies Because they expose his name to the more contempt 2 Sam. 12.14 and are committed against the greater love Amos 3.2 and he hath future judgment for the wicked and therefore usually beginneth here at his own sanctuary Ezek. 9.6 1 Pet. 4.17 2. When good men who have preserved themselves from publick sins do yet fall by publick judgments yet there is a great difference in this seeming equality the same affliction having like the Pillar that went before Israel a light side towards Gods people and a dark side toward the Egyptians God usually recompencing the outward evils of his people with more plentiful evidences of inward and spiritual joy A good man may be in great darkness as well as a wicked man but in that case he hath the name of God to stay himself upon which no wicked man in the world hath Isa. 50 10. The metal and the dross go both into the fire together but the drosse is consumed the metal refined So is it with godly and wicked in their sufferings Zach. 13 9 Eccles. 8.12 13. This reproveth the folly of those who in time of trouble rely upon vain things which cannot help them and continue their sins still For Iudgments make no difference of any but penitent and impenitent Sickness doth not complement with an honorable person but useth him as coursely as the base Death knocks as well at a Princes palace as a poor mans cottage wise men dye as well as fools Yea poyson usually works more violently when tempered with wine then with some duller and baser material In times of trouble usually the greater the persons the closer the judgments When Ierusalem was taken the Nobles were slain but the poor of the Land had vineyards and fields given them Ier. 39.6 10. Therefore in troubles we should be more humbled for our sins then our sufferings because sin is the sting of suffering That mercies
unto life and by how much the greater is our Impotencie unto the greatest and highest end Yet so desperate is the Aversion of sinfull man from God that when he is convinced of his Impotency and driven off from selfe-dependence and reduced unto such extremities as should in reason lead him backe unto God yet when he hath no horses of his owne to ride upon no meanes of hiâ— owne to escape evill yet still he will betake himselfe unto creatures like himselfe though they be enemies unto God and enemies unto him too for Gods sake for so was the Assyrian unto Israel yet If Ephraim see his sicknesse and Iudah his wound Ephraim will to the Assyrian and King Iareb for help Hos. 5 13. If he must begge he will doe it rather of an enemy then a God yea though he disswade him from it and threaten him for it Ahaz would not beleeve though a signe were offered him nor be perswaded to trust in God to deliver him from Rezin and Pekah though he promise him to doe it but under pretence of not tempting God in the use of meanes will weary God with his provocation and rob God to pay the Assyrian who was not an help but a distresse unto him 2 King 16.5 8.17 18. 2 Chron. 28.20 21. Isay 7.8.13 Isa. 30.5 Well God is many times pleased to way-lay humane Counsels even in this case too and so to strip them not onely of their owne provisions but of their forraigne succours and supplies as that they have no refuge left but unto him Their Horses faile them their Assyrian failes them Hos. 7 11 12. and 8.9 10. Their Hope hath nothing either sub ratione Boni as really Good to Comfort them at home or sub ratione Auxilii as matter of Help and aide to support them from abroad They are brought as Israel into a Wildernesse where they are constrained to goe to God because they have no second causes to help them And yet even here wicked men will make a shift to keepe off from God when they have nothing in the world to turne unto This is the formall and intimate malignity of sinne to decline God and to be impatient of him in his owne way If wicked men be necessitated to implore help from God they will invent wayes of their owne to doe it If Horses faile and Asshur faile and Israel must goe to God whether he will or no it shall not be to the God that made him but to a god of his own making and when they have most need of their glory they will change it into that which cannot profit Jer. 2.11 So foolish was Ieroboam as by two Calves at Dan and Bethel to thinke his Kingdome should be established and by that meanes rooted out his owne family and at last ruined the Kingdome 1 King 12.28 29.14 10 15 29. 2 King 17.21 23. Hos. 8.4 5. 10.5 8 18. So foolish was Ahaz as to seeke helpe of those gods which were the ruine of him and of all Israel 2 Chron. 28.23 Such a strong antipathy and aversnesse there is in the soule of naturall men unto God as that when they are in distresse they goe to him last of all they never thinke of him so long as their own strength and their forraign confederacies hold out and when at last they are driven to him they know not how to hold communion with him in his owne way but frame carnall and superstitious wayes of worship to themselves and so in their very seeking unto him do provoke him to forsake them and the very things whereon they lean goe up into their hand to pierce it Isa. 15.2 Isa. 16.12 1 King 18.26 Now then the proper worke of true Repentance being to turne a man the right way unto God â—t taketh a man off from all this carnall and superstitious confidence and directeth the soule in the greatest difficulties to cast it self with comfort and confidence upon God alone So it is prophesied of the Remnant of Gods people that is the penitent part of them for the remnant are those that came up with weeping and supplication seeking the Lord their God and asking the way to Sion with their faces thither-ward Jer. 31 7 9. 50.4 5. that they should no more againe stay themselves upon him that smote them but should stay upon the Lord the holy One of Israel in truth and should returne unto the Mighty God Isa. 10.20 21. They resolve the Lord shall save them and not the Assyrian So say the godly in the Psalmist An Horse is a vaine thing for safety neither shall he deliver any by his great strength c. Our soule waiteth for the Lord he is our help and shield Psal. 33.17 20. They will not say any more We will flie upon Horses we will ride upon the swift Isa. 30.16 Lastly At that day saith the Prophet speaking of the penitent remnant and gleanings of Iacob shall a man looke to his Maker and his eyes shall have respect to the holy One of Israel and he shall not looke to the Altars the work of his hands neither shall respect that which his fingers have made the groves or the images Isa. 17.7 8. And againe Truly in vaine is salvation hoped for from the Hils and from the multitude of Mountaines that is from the Idols whom they had set up and worshipped in high places Truly in the Lord our God is the salvation of Israel Jer. 3.23 They will not say any more to the worke of their hands ye are our gods So then the plaine duties of the Text are these 1. To trust in God who is All-sufficient to helpe who is Iehovah the fountaine of Being and can give Being to any promise to any mercy which he intends for his people can not onely Worke but Command not onely Command but Create deliverance and fetch it out of darknesse and desolation Hee hath everlasting strength there is no time no case no condition wherein his Help is not at hand when ever hee shall command it Isa. 26.4 2. We must not trust in any Creature 1. Not in Asshur in any confederacy or combination with Gods enemies be they otherwise never so potent Iehoshaphat did so and his Ships were broken 2 Chron. 20.35 37. Ahaz did so and his people were distressed 2 Chron. 28.21 It is impossible for Gods enemies to be cordiall to Gods people so long as they continue cordiall to their God There is such an irreconcileable Enmity betweene the seed of the woman and the seed of the Serpent that it is incredible to suppose that the enemies of the Church will doe any thing which may pâ—r se tend to the good of it or that any End and designe by them pursued can be severed from their owne malignant interest Let white be mingled with any colour which is not it self and it loseth of its owne beauty It is not possible for Gods people to joyne with any that are his
reason of a man first to make a thing and then to worship it to expect safety from that which did receive being from himselfe Isay. 46.7 8. These are the three great props of carnall confidence forraigne interests domesticall treasures superstitious devotions when men please themselves in the children of strangers and have their land full of silver and gold and treasures full of horses and Charets and full of Idols hoard up provisions and preparations of their owne comply with the enemies of God abroad and corrupt the worship of God at home Isay 2.6 7 8. These are the things for which God threatneth terribly to shake the earth and to bring downe and to make low the loftines of man if he doe not as Ephraim here by long and sad experience doth penitently renounce and abjure them all And now this is matter for which all of us may be humbled There is no sinne more usuall amongst men then carnall confidence to lean on our owne wisedome or wealth or power or supplies from others to deifie Counsels and Armies or Horses and treasures and to let our hearts rise or fall sinke or beare up within us according as the creature is helpefull or uselesse nearer or farther from us As if God were not a God afarre off as well as neare at hand This we may justly fear God has and still will visit us for because we doe not sanctifie the Lord of Hosts himselfe in our hearts to make him our feare and our defence and that he will blow upon all such counsells and preparations as carnall confidence doth deifie Therefore we must be exhorted to take off our hopes and feares from second causes not to glory in an arm of flesh or to droope when that failes us not to say in our prosperity our mountaine is so strong that we shall not be shaken nor in our sufferings that our wound is incurable or our grave so deepe that we shall never be raised againe But to make the Name of the Lord our strong tower for they who know thy name will trust in thee and for direction herein we must learne to trust in God First Absolutely and for himselfe because he onely is Absolute and of himselfe Other things as they have their being so have they their working and power of doing good or evill onely from him Matth. 4.4 Iohn 19.11 And therefore till he take himselfe away though he take all other things away from us we have mater of encouragement and rejoycing in the Lord still as David and Habakuk resolve 1 Sam. 30.6 Habac. 3.17 18. All the world cannot take away any promise from any servant of God and there is more of Reality in the least promise of God then in the greatest performance of the creature Secondly to trust him in the way of his Commandements not in any precipices or presumptions of our owne Trust in him and doe good Psal. 37.3 First feare him and then trust in him he is a Help and shield onely unto such Psal. 115.11 It is high insolence for any man to leane upon God without his leave and he alloweth none to doe it but such as feare him and obey the voyce of his servants Isay. 50.10 Thirdly to trust him in the way of his providence and the use of such meanes as he hath sanctified and appointed Though mâ—n liveth not by bread alone but by the word of blessing which proceedeth out of the mouth of God yet that word is by God annexed to Bread and not to Stones and that man should not trust God but mock and tempt him who should expect to have stones turned into bread If God hath provided staires it is not faith but fury not confidence but madnesse to goe downe by a precipice where God prescribes meanes and affords secondary helpes we must obey his order and implore his blessing in the use of them This was Nehemiah his way He prayed to God and he petitioned the King Neh. 2.4 This was Esters way A Fast to call upon God and a Feast to obtaine favour with the King Ester 4.16.5.4 This was Iacobs way A Supplication to God and a present to his Brother Genes 32.9 13. This was Davids way against Goliah the Name of the Lord his trust and yet a Sling and a stone his Weapon 1 Sam. 17.45 49. This was Gedeons way against the Midianites His Sword must goe along with the Sword of the Lord not as an addition of strength but as a testimony of obedience Iudg. 7.18 Prayer is called sometimes a lifting up of the voice sometimes a lifting up of the hands to teach us That when we pray to God we must as well have a hand to worke as a tongue to begge In a word we must use second causes in Obedience to Gods order not in confidence of their Helpe The Creature must be the object of our diligence but God onely the object of our trust Now lastly from the ground of the Churches prayer and promise we learn That the way unto mercy is to be in our selves fatherlesse The poore saith David committeth himselfe unto thee thou art the helper of the fatherlesse Psal. 10.14.146.9 When Iehoshaphat knew not what to doe then was a sitt time to direct his eye unto God 2 Chron. 20.19 When the stones of Sion are in the dust then is the sittest time for God to favour her Psal. 102.13 When Israel was under heavie bondage and had not Iâ—seph as a tender father as he is called Gen. 41.43 to provide for them then God remembred that he was their father and Israâ—l his first borne Exod. 4.22 nothing will make us seeke for Helpe above our selves but the apprehension of weaknes within our selves Those Creatures that are weakest nâ—ture hath put an aptitude and inclination in them to depend upon those that are stronger The Vine the Ivie the Hopp the Wood-binde are taught by nature to clasp and cling and winde about stronger trees The greater sense we have of our owne vilenes the fitter disposition are we in to relie on God I will leave in the midst of thee an afflicted and poore people and they shall trust in the name of the Lord. Zeph. 3.12 Isay 14.32 When a man is proud within and hath any thing of his owne to leane upon he will hardly tell how to trust in God Prov. 3.5.28.25 Israel never thought of returning to her first husband till her way was hedged up with thornes and no meanes left to enjoy her former Lovers Hose 2.6 7. When the enemy should have shut up and intercepted all her passages to Dan and Bethel to Egypt and Assyria that she hath neither friends nor Idols to flie to then she would think of returning to her first Husband namely to God againe Now from hence we learne First the condition of the Church in this world which is to be as an Orphan destitute of all succour and favour as an out-cast whom no man looketh
seems to be expounded Psal. 103.3 and that which is called Healing in one place is called forgivenesse in another if we compare Mat. 13.15 with Mark 4.12 Secondly by a spirituall and effectuall Reformation purging the conscience from dead workes making it strong and able to serve God in new obedience for that which Health is to the body Holinesse is to the soul. Therefore the Sun of righteousnesse is said to aâ—ise with Healing in his wings Mal. 4.2 whereby we are to understand the gracious influence of the Holy Spirit conveying the vertue of the blood of Christ unto the conscience even as the beames of the Sunne doe the heat and influence thereof unto the earth thereby calling out the herbs and flowers and healing those deformities which winter had brought upon it Thirdly by removing and withdrawing of judgements which the sinnes of a people had brought like wounds or sicknesses upon them So Healing is opposed to smiting and wounding Deut. 32.39 Iob 5.18 Hos. 6.1 2. Ier. 33.5 6. Fourthly by comforting against the anguish and distresse which sinne is apt to bring upon the conscience For as in Physick there are Purgatives to cleanse away corrupt humours so there are Cordials likewise to strengthen refresh weak and dejected Patients and this is one of Christs principal workes to binde and heale the broken in heart to restore comforts unto mourners to set at liberty them that are bruised and to have mercy upon those whose bones are vexed Psal. 147 3. Isai. 57.18 19. Luke 4.18 Psal. 6.2 3. I am not willing to shut any of these out of the meaning of the Text. First because it is an answer to that rayer Take away All iniquity The All that is in it The Guilt the staine the power the punishment the anguish whatever evil it is apt to bring upon the conscience Let it not doe us any hurt at all Secondly because Gods works are perfect where he forgives sinne he removes it where he convinceth of righteousnesse unto pardon of sinne he convinceth also of judgement unto the casting out of the prince of this world and bringeth forth that judgement unto victory Matth. 12.20 Their Back-sliding Their praier was against All iniquity and God in his answer thereunto singleth out one kinde of iniquity but one of the greatest by name And that first to teach them and us when we pray against sinne not to content our selves with generalities but to bewaile our great and speciall sinnes by name those specially that have been most comprehensive and the Seminaries of many others Secondly to comfort them for if God pardon by name the greatest sinne then surely none of the rest will stand in the way of his mercy if he pardon the Talents we need not doubt but he will pardon the pence too Paul was guilty of many other sinnes but when he will magnifie the grace of Christ he makes mention of his great sinnes A blasphemer a persecutor injurious and comforts himselfe in the mercy which he had obtained against them 1 Tim. 1.13 Thirdly to intimate the great guilt of Apastacie and rebellion against God After we have known him and tasted of his mercy and given up our selves unto his service and come out of Egypt and Sodome then to looke back againe and to be false in his Covenant this God lookes on not as a single sinne but as a compound of all sinnes When a man turnes from God he doth as it were resume and take home upon his conscience All the sinnes of his life again Fourthly to proportion his answer to their repentance They confesse their Apostasie they had been in Covenant with God they confesse he was their first husband Hos. 2 7. and they forsooke him and sought to Horses to Men to Idols to vanitie and lies this is the sin they chiefly bewaile and therefore this is the sinne which God chiefly singles out to pardon and to heale them of This is the great goodnesse of God toward those that pray in sincerity that he fits his mercy ad Cardinem desiderii answers them in the maine of their desires lets it be unto them even as they will I will love them freely This is set downe as the fountaine of that Remission Sanctification and Comfort which is here promised It comes not from our Conversion unto God but from Gods free love and grace unto us And this is added first to Humble them that they should not ascribe any thing to themselves their Repentance their prayers their covenants and promises as if these had been the means to procure mercie for them or as if there were any objective grounds of lovelines in them to stirre up the love of God towards them It is not for their sake that he doth it but for his own The Lord sets his love upon them because he loved them Deut. 7.7 8. not for your sakes doe I this saith the Lord God be it known unto you Ezek. 36.22.32 He will have mercy because he will have mercy Rom. 9.15 Secondly To support them above the guilt of their greatest sinnes Men think nothing more easie while they live in sinne and are not affected with the weight and hainousnesse of it then to beleeve mercie and pardon But when the soule in conversion unto God feeles the heavie burden of some great sinnes when it considers its rebellion and Apostacie and backesliding from God It will then be very apt to think God will not forgive nor heale so great wickednesse as this There is a naturall Novatianisme in the timerous conscience of convinced sinners to doubt and question pardon for sinnes of Apostacie and falling after repentance Therefore in this case God takes a penitent off from the consideration of himself by his own thoughts unto the height and excellencie of his Thoughts who knowes how to pardon abundantly Isay. 55.7 8 9. Ier. 29.11 Ezek. 37.3 Nothing is too hard for love especially free-love that hath no foundation or inducement from without it self And because we reade before Hos. 8.5 That Gods Anger was kindled against them therefore he here adds that this also should be turned away from them Anger will consist with love we finde God Angrie with Moses and Aaron and Miriam and Asa and he doth sometimes visit with rodds and scourges where he doth not uâ—terly take away his loveing kindenesse from a people Psal. 89.32.33 A man may be angrie with his wife or childe or friend whom he yet dearly loveth And God is said to be thus Angry with his people when the effects of displeasure are discovered towards them Now upon their Repentance and Conversion God promiseth not onely to love them freely but to clear up his Countenance towards them to make them by the Removall of Judgements to see and know the ftuits of his free love and bounty unto them When David called Absolom home from banishment this was an effect of love but when he said let him not see my face this
Thus we have taken a view of the Patient Sick weake pained consumed deformed wounded and sore bruised without power or help at home without friends abroad no sense of danger no desire of change patient of his disease impatient of his cure but one meanes in the world to helpe him and he unable to procure it and being offered to him unwilling to entertaine it who can expect after all this but to hear the knell ring and to see the grave opened for such a sick person as this Now let us take a view of the Physician Surely an ordinary one would be so farre from visiting such a Patient that in so desperate a condition as this he would quite forsake him As their use is to leave their Patients when they lie a dying Here then observe the singular goodnesse of this physician First though other Physicians judge of the disease when it is brought unto them yet the Patient first feels it and complaines of it himselfe but this Physician giveth the Patient the very feeling of his disease and is faine to take notice of that as well as to minister the cure He went on frowardly in the way of his heart saith the Lord and pleased himself in his owne ill condition I have seene his way and will heale him Isay. 57 17.18 Secondly other Patients send for the Physician and use many intreaties to be visited and undertaken by him Here the Physician comes unsent for and intreates the sick person to be healed The world is undone by falling off from God and yet God is the first that begins the reconciliation and the stick of it is â—n the world and not in him and therefore there is a great Emphasis in the Apostles expression God was in Christ reconciling the world to himself not himself unto the world He intreats us to be reconciled 2 Cor. 5.19.20 He is found of them that sought him not Isai. 65.1 and his office is not onely to save but to seeke that which was lost Thirdly other Physicians are well used and entertained with respect and honour but our Patient here neglects and misuseth his Physician falls from him betakes himself unto Mountebanks and Physicians of no value yet he insists on his mercy and comes when he is forsaken when he is repelled I have spread out my hands all the day unto a Rebellious people Isai. 65.2 Fourthly other Physicians have usually ample and honourable rewards for the attendance they give but this Physician comes onely out of love heales freely nay is bountifull to his Patient doth not onely heale him but bestows gifts upon him gives the visit gives the physick sends the ministers and servants who watch keep the Patient Lastly other Physicians prescribe a bitter potion for the sick person to take this Physician drinketh of the bitterest himself others prescribe the sore to be launced this Physician is wounded and smitten himself others order the Patient to bleed here the physician bleeds himselfe yea he is not onely the Physician but the Physick and gives himselfe his own flesh his own blood for a purgative a cordiall a plaister to the soul of his Patient Dies himselfe that his Patient may live and by his stripes we are healed Isai. 53.5 We should from all this learne First to admire the unsearchable Riches of the mercy of our God who is pleased in our misery to prevent us with goodnesse and when we neither felt our disease nor desired a remedy is pleased to convince us of our sinnes Thou hast fallen by thine iniquity To invite us to repentance O Israel returne unto the Lord thy God To put words into our mouth and to draw our petition for us Take with you words and say unto him take away all iniquity c. To furnish us with arguments we are fatherlesse thou art mercifull To incourage us with promises I will heale I will love To give us his Ministers to proclaime and his Spirit to apply these mercies unto us If he did not convince us that iniquity would be a downfall and a ruine unto us Ezek. 18.30 we should hold it fast and be pleased with our disease like a mad man that quarrels with his cure and had rather continue mad then be healed Ioh. 3.19 20 21. If being convinced he did not invite us to repentance we should run away from him as Adam did No man loves to be in the company of an Enemy much lesse when that enemy is a Iudge They have turned their back unto me and not their face Jer. 2.27 Adam will hide himselfe from the presence of the Lord Gen. 3.8 and Cain will goe out from the presence of the Lord Gen. 4.16 Guilt cannot looke upon Majestie stubble dares not come neere the fire If we be in our sins we cannot stand before God Ezra 9.15 If being invited he did not put words into our mouthes we should not know what to say unto him We know not wherwith to come before the Lord or to bow before the high God if he do not shew us what is good Mic. 6.6 8. Where God is the Judge who cannot be mocked or deceived who knoweth all things and if our heart condemne us he is greater then our heart and where ever we hide can finde us out and make our sinne to finde us too Gal. 6.7 1 Iohn 3.20 Num. 32.23 where I say this God is the Judge there guilt stoppeth the mouth maketh the sinner speechlesse Matth. 22.12 Rom. 3.19 Nay the best of us know not what to pray as we ought except the Spirit be pleased to help our infirmities Rom. 8.26 When we are taught what to say If God do not withdraw his anger we shall never be able to reason with him Iob. 9.13 14. Withdraw thine hand from me let not thy dread make me afraide then I will answer then I will speak Job 13.21 22. If he doe not reveal mercie if he doe not promise love or healing if he do not make it appeare that he is a God that heareth prayers flesh will not dare to come neere unto him 2. Sam. 7.27 We can never pray till we can cry Abba father we can never call unto him but in the multitude of his mercies As the earth is shut and bound up by frost and cold and putteth not forth her pretious fruits till the warmth and heat of the Summer call them out so the heart under the cold affections of feare and guilt under the darke apprehensions of wrath and judgement is so contracted that it knows not to draw neere to God but when mercie shines when the love of God is shed abroade in it then also is the heart it selfe shed abroade and enlarged to powre out it self unto God Even when distressed sinners pray their prayer proceeds from apprehensions of mercy for prayer is the childe of faith Rom. 10.14 Iaâ— 5.15 and the object of faith is mercy Secondly The way to prize this mercie is to grow
acquainted with our own sicknesse to see our face in the glasse of the law to consider how odious it renders us to God how desperately miserable in our selves The deeper the sense of misery the higher the estimation of mercy When the Apostle looked on himselfe as the cheif of sinners then he accounted it a saying worthy of all Acceptation that Christ Iesus came into the world to save sinners 1. Tim. 1.15 Till we be sicke and weary we shall not looke after a Physician to heale and ease us Matth. 9.12.11 28. till we be pricked in our hearts we shall not be hasty to enquire after the means of Salvation Acts 2.37 Though the proclamation of pardon be made to All that will Revel 22.17 Yet none are willing till they be brought to extreamities as men cast not their goods into the sea till they see they must perish themselves if they doe not Some men must be bound before they can be cured All that God doth to us in conversion he doth most freely but a gift is not a gift till it be received Rom. 5.17 Iohn 1.12 and we naturally refuse and reject Christ when he is offered Isay. 53.3 Iohn 1.11 because he is not offered but upon these termes that we deny our selves and take up a Crosse and follow him Therefore we must be wrought upon by some terrour or other 2 Cor. 5.11 When we finde the wrath of God abiding upon us and our souls shut under it as in a prison Iohn 3.36 Gal. 3.22 and the fire of it working and boyling like poison in our consciences then we shal value mercie and cry for it as the Prophet doth Heale me O Lord and I shall be healed Save me and I shall be saved for thou art my prayse Jer. 17.14 Things necessary are never valued to their uttermost but in extremities When there is a great famine in Samaria an Asses head which at another time is thrown out for carrion wil be more worth then in a plentifull season the whole body of an Oxe Nay hunger shal in such a case overvote nature and devour the very tender love of a mother the life of a childe shall not be so deare to the heart as his flesh to the belly of a pined parent 2 King 6 25 28. As soone as a man findes a shipwrack a famine a hell in his soul till Christ save feed deliver it immediately Christ will be the desire of that soule and nothing in Heaven or earth valued in comparison of him Then that which was esteemed the foolishnesse of preaching before shall be counted the power of God and the wisdom of God then every one of Christs ordinances which are the waters of the Temple for the healing of the Sea that is of many people Ezek. 47.8 and the Leaves of the Tree of Life which are for the healing of the Nations Revel 22.2 and the streames of that Fountaine which is opened in Israel for sin and for uncleannesse Zach. 13.1 and the wings of the Sun of righteousnesse whereby he conveyeth healing to his Church Mal. 3 2. shall be esteemed as indeed they are the Riches the Glory the Treasure the feast the physick the salvation of such a soule Rom. 11.12 Ephes. 3.8 2 Cor. 3.8.11 2 Cor. 4.6.7 Isai. 25.6 Revel 19.9 Luke 4.18 Hebr. 2.3 Iames 1.21 Iohn 12.50 Acts 28.28 And a man will waite on them with as much diligence and attention as ever the impotent people did at the poole of Bethesda when the Angel stirred the water and endure the healing severity of them not onely with patience but with love and thankfulnesse suffer reason to be captivated Wil to be crossed high imaginations to be cast down every thought to be subdued conscience to be searched heart to be purged lust to be cut off and mortified in all things will such a sick soul be contented to be dieted restrained and ordered by the Counsell of this heavenly Physician It is here next to be noted that God promiseth to heale their Back-slidings The word imports a departing from God or a turning away againe It is quite contrary in the formall nature of it unto faith and Repentance and implies that which the Apostle calls a Repenting of Repentance 2 Cor. 7.10 By faith we come to Christ John 6.37 and cleave to him and lay hold upon him Heb. 6.18 Isay. 5â— 2.6 but by this we depart and draw back from him and let him goe Heb. 10.38.39 By the one we prize Christ as infinitely precious and his ways as holy and good Phil. 3.8 2 Pet. 1 4. by the other we vilifie and set them at nought stumble at them as wayes that doe not profit Matth. 21.42 Acts 4.11 1 Pet. 2.7 8. Iob. 21.14.15 For a man having approved of Gods wayes and entred into covenant with him after this to goe from his word and fling up his bargaine and start aside like a deceitfull bow of all other dispositions of the Soule this is one of the worst to deale with our sinnes as Israel did with their servants Ier. 34.10 11. dismisse them and then take them again It is the sad fruit of an evil and unbeleeving heart Heb. 3.12 a And God threatneth such persons to leade them forth with the workers of iniquity Psal. 125.5 as cattell are led to slaughter or malefactours to execution And yet we here see God promiseth Healing unto such sinners For understanding whereof we are to know that there is a Twofold Apostacy The one out of Impotency of Affection and prevalency of lust drawing the heart to look towards the old pleasures thereof againe and it is a Recidivatton or Relapse into a former sinfull condition out of forgetfulness and falsness of heart for want of the fear of God to ballance the conscience and to fix and unite the heart unto him Which was the frequent sin of Israel to make many promises and Covenants unto God and to break them as fast Iudg. 2.18.19 Psal. 106.7 8 9.12 13. And this falling from our first love growing cold and slack in duty breaking our engagements unto God and returning again to folly though it be like a Relapse after a disease exceeding dangerous yet God is sometimes pleased to forgive and heal it The other kind of Apostacy is proud and malicious when after the Tast of the good word of God and the powers of the world to come men set themselves to hate oppose persecute Godliness to do despight to the spirit of grace to fling off the holy strictness of Christs yoake to swel against the searching power of his word to trample upon the blood of the Covenant and when they know the spiritualness and holiness of Gods wayes the innocency and piety of his servants doe yet notwithstanding set themselves against them for that reason though under other pretences This is not a weak but a wilful and if I may so speak a strong and a stubborn Apostaâ—y A sin which wholly hardneth the heart against
and planks and parts thereof so closely fastned into one another that no water might get in to drown it And in the Tabernacle all the Curtains thereof were to be coupled together into one another Exod. 26.3 Christ is all for unitie and joyning things into one Two natures united in one person two parties reconciled by one Mediatâ—r Two people concorporated into one Church one family one father one seed one head one faith one hope one love one worship one body one spirit one end and common salvation Christ is not loves not to be divided This is a fundamentall requisite unto the growth of the Body the preservation of its unity The building must be fitly framed together if you would have it grow into an holy Temple to the Lord Eph. 2.21 Col. 2.19 when there was most unity there was greatest increase in the Church when they were All of one accord of one heart and one soule then the Lord added to the Church daily such as should be saved Act. 2.46 47. They that cause divisions and dissentions doe not serve the Lord Iesus and therefore they cannot but hinder the progresse of his Gospel Rom. 16.17 18. As in the naturall so in the mysticall body solutio continui tendeth to the paining and grieving of that spirit by which the Body lives Eph. 4.30 31. and by consequence hinders the growth of it Our growth is by the Apostle distributed into growth in knowledge and growth in grace 2 Pet. 3.18 and divisions in the Church are of themselves great hinderances unto both these unto knowledge because the most usuall breaches in the Church arise out of diversities of opinion publickly asserted and insisted on by the authors and followers of them And though accidentally where truth is embraced it is held with more care and searched into with more accuratenesse because of the errors that oppose it as the fire is hottest in the coldest weather yet corrupt doctrine being of the nature of a weed or canker to spread and eat further and further it must needs consequently hinder the spreading and in that kinde the growth of knowledge Nor doth it lesse hinder the growth of grace for while the people of God are all of one heart and of one way then all their Communion runnes into this one designe of mutually edifying comforting supporting encouraging one another in their holy faith but when they are divided and broken into faction by different judgements if there be not a greater abundance of humility and spirituall wisedome the spirits of men runne out into heates and passions and into perverse disputes and meer notinall contentions which have ever beene diminutions unto the power of godlinesse 1 Cor. 3.3 4. When there are schismes in the body the members will not have care one of another 1 Cor. 12.25 Greatly therefore even for this one cause are the sad and dangerous divisions of these times to be lamented when men make use of civill troubles to disturbe yea to teare asunder the unity of the Church when they set up as in the times of the Donatists Altar against Altar and church against Church and make secessions from the common body and then one from another to the infinite content and advantage of the common Enemies of our Religion and hazard of it It were a blessed thing if wee were in a condition capable of the Apostles exhortation To speake all the same thing to be perfectly joyned in the same minde and in the samâ— judgement to be of one minde and to live in peace 1 Cor. 1.10 2 Cor. 13.11 But if that cannot be attained unto let us yet all learn the Apostles other lesson wherein wee are otherwise minded to depend upon God for revealing his will unto us and whereunio we have attained to walke by the same rule to minde the same thing to remember that every difference in opinion doth not ought not to dissipate or dissolve the unity of Gods church Even in Corinth where the people were divided into severall parties yet they continued one Church 1 Cor. 11.18 The body thus constituted and compacted for the increase thereof 1. Here are members severally distinct from one another some principall others ministeriall all concurring differently unto service of the whole If the heart should bee in the head or the liver in the shoulder if there should be any unnaturall dislocation of the vitall or nutritive parts the body could not grow but perish The way for the church to prosper florish is for every member to keep in his own rank and order to remember his own measure to act in his owne sphere to manage his particular condition and relations with spirituall wisedome and humility the eye to doe the work of an eye the hand of an hand Say not as Absolom If I were a Iudge I would doe Iustice 2 Sam. 15.4 But consider what state God hath set thee in and in that walke with God adorn the profession of the Gospel Rom. 12.3 1 Cor. 12.8.11.29 30. 2 Cor. 10.13 14. Eph. 4.7 Remember Vzzah it was a good work he did but because he did it out of order having no call God smote him for his error 2 Sam. 6.6 7. There are excellent works which being done without the call of God doe not edifie but disturbe the body Rom. 10.15 Heb. 5.4 every man must walk in the church as God hath distributed and called and every man must in the calling wherein he was called abide with God 1 Cor. 7.17 20 24. 2. Here are joynts and ligaments so fastning these members together that each one may be serviceable to the increase of the whole 1 Col. 2.19 There are bands which joyne the body to the head without which it can neither grow nor live namely the Spirit of Christ and faith in him 1 Cor. 6.17 Rom. 8.9 Eph 3.17 and there are Bands which joyne the parts of the Body unto one another as namely the same holy Spirit 1 Cor. 12.13 which Spirit of grace stirreth up every member to seek the growth and benefit of the whole 1 Cor. 12.25 26. The same sincere love and truth which each member beareth unto all the rest this is called a bond of perfectnesse Col. 3.14 and the bond of peace Eph. 4.3 Now love is a most communicative grace it will plant and water and feed and spend it selfe for the good of the whole it will deny it selfe to serve the body as Christ did Gal. 5.13 3. Here is a measure belonging unto every part some are in one office others in another some have one gift others another and all this for the perfecting of the Saints Eph. 4.11 12. 1 Cor. 12.4 11. one is able to Teach another to Comfort a third to Convince a fourth to Exhort a fifth to Counsell and every one of these are to be directed unto the edification and growth of the wâ—ole Rom. 12.3 8. Eph. 4.7 The Apostle saith that we are fellow Citizens
makes the name smell better then sweet ointment Eccles. 7.1 Sixthly He promiseth That they who dwell under his shadow shall returne Which words admit of a double sense and so inferre a double promise and a double duâ—y first we may by an Hysteron Proteron understand the words thus when Israel have repented and are brought home to God again they shall then have security defence protection refreshment under the comforts of his grace against all the violence of temptation as a spreading tree doth afford a sweet shade unto the weary Traveller and shelter him from the injuries of the heat Iob 7.2 Isa. 4.6 Mich. 4.4 Zach. 3.10 Whereby is signified the secure quiet and comfortable condition of Gods people under the protection of his providenâ—e and promises And as he promiseth such a condition so should we in all troubles not trust in an arme of flesh or betake our selves to meer humane wisedome and carnall counsels which are too thinne shelters against Gods displeasure or the Enemies of the Church But we must flie unto him to hide us we must finde spirituall refreshment in his ordinances promises and providence get his wing to cover us and his presence to be a little sanctuary unto us and the joy of the Lord to be our strength Psal. 57.2 Psal. 91.1 Isa. 26.20 Nehem. 8.10 When the Lord cometh out of his place to punish the inhabitants of the laâ—d for their iniquity when flood and fire storme and tempest the fury of anger the strength of battell are powred out upon a people when a destroying Angel is sent abroad with a Commission to kill and slâ—y Ezek. 9.5 6. when death the King of Terrours rideth up and down in triumph stripping men of treasures lands friends honours pleasures making them an house in darkness where Master and Servant Princes and Prisoners are all alike to have then an Ark with Noah a Zâ—ar with Lot a Goshâ—n in Egypt to have one arme of this Olive tree spread over us to have one promise out of Gods word one sentence from the mouth of Christ promising Paradise unto us is infinitely of more value to a languishiâ—g spirit then all the Diadems of the earth or the peculiar treasure of Princes 2. If we take the words in the order as they lye Then the mercy here promised is that when God shall restore and repaire his Church they who dwell under the comforts of it should return and be converted to the knowledge and obedience which should be there taught them when the branch of the Lord is beautifull and glorious and the fruit of the earth excellent and comely then he that remaineth in Ierusalem shall be called holy Isa. 4. â— 3. then every vessell in Iudah and Ierusalem shall be inscribed Holinesse unto the Lord Zach. 14.20 21. then the heart of the rash shall understand knowledge and the tongue of the slammerers shall speak plainly Isa. 3â— 2 â— 4. And this should bee the endeavour of every one who liveth under the shade of this tree under the puritie of Gods Ordinances under the pious government and constitution of such a Church or family as is here described especially in such times when on the one side the world is so much loosned and estranged from us and on the other side Reformation in the Church is so much desired to convert and turn unto the Lord. All endeavours of Reformation in a Church are miserably defective when they come short of this end which is the ultimate reason of them all namely the repentance and conversion of those that dwell undâ—â— the shadow of it When God promiseth to give unto his Church the glory of Lebanon and the excellency of Carmel and Sharon the consequence of this beauty and Reformation in the Church is The eyes of the blinde shall be opened the cares of the deafe shall be unstopped the lame shall leap the dumb shall sing the parched ground shall be a poole the thirâ—â—ie land springs of water Isa. 35.2 7. The Woolf the Leopard the Lion the Beare the Aspe the Cocatrice shall be so turned from the fiercenesse and malignity of their natures that they shall not hurt nor destroy in all the holy Mountain but a little childe shall lead them all Isa. 11.6 9. It is a great happiâ—esse and advantage to live under the shadâ— of a godly goverment many men have reason to blesse God all their dayes that they were in their childhood trained up in such a Schâ—ole where Piety was taught them as well as Learning where they had meanes as well of Conversion as of Institution That they lived in such a Family where the Master of it was of Ioshuahs minde I and my house will serve the Lord Iosh. 24.15 Salvation comes to a whole house when the governor thereof is converted Luk. 19.9 Act. 16.33 34. I shall never look upon a Church as Reformed to purpose till I finde Reformation work conversion till piety and charity and justice and mercy and truth and humility and gentlenesse and goodnesse and kindnes and meeknesse and singlenesse of heart and zeal for godlines and mutuall edification and the life and power of Religion are more conspicuous then before When thâ— very head-stone was brought forth and the last work in the building of the Temple â—as finished yet the people must then cry Grace grace unto it Zach. 4.7 intimating that Reformation is never indeed consummate till tâ—e blessing of God make it effectuall unto those uses for which it was by him appointed Church Reformation should be like Pauls Epistles which alwayes close in duties of obedience Seventhly he promiseth That they shall revive as the corne and grow as the vine in which two expâ—essions are set forth two excellent and wholsome consequents of Affliction 1. The Corne though it dye first and suffer much from frost hail snow tempest yet when the Spring comes it revives and breaks through it all so God promiseth to his Church in the saddest condition a Reviving againe and that it shall be brought forth into the Light Ezek. 37.12 Mic. 7.9 2. The Vine when it is pruned and lopped will not only Revive and spread againe but will bring forth the more fruit and cast forth the more fragrant smell so God promiseth unto his people not only a reviving out of their afflictions in which respect haply it was that Christ was buried in a Garden to note that death it selfe doth not destroy our bodies but only sow them the dew of Herbs will revive them again 1 Cor. 15.42 44. buâ— further a profiting by afflictions that we may say with David it was good for as when wee finde it bring forth the peaceable fruits of Righteousnesse after we have been exercised therein And as he promiseth these things so we should learn to turn these promises into prayer and into practise when we seem in our own eyes cast out of Gods sight yet we must not cast him out of our sight but as
enough in the Apostles judgement why we should set our affections on things above Col. 3.2 3. The grace of God doth not onely serve to bring salvation but to teach us to deny ungodlinesse and worldly lusts and to live soberly righteously and godly in this present world Tâ—t 2.11 2. He who hath decreed salvation as the end hath decreed also all the antecedent meanes unto that end to be used in a manner suteable to the condition of reasonable and voluntary agents unto whom it belongs having their minds by grace illightned and their wills by grace prevented to cooperate with the same grace in the further pursuance of their salvation And if at any time corruption should in Gods children abuse his grace and efficacy unto such presumpâ—uous resolutions they would quickly rue so unreasonable and carnall a way of arguing by the wofull sense of Gods displeasure in withdrawing the comforts of his grace from them which would make them ever after take heed how they turned the grace of God into wâ—ntonnesse any more Certainly the more the servants of God are assured of his assistance the more carefull they are in using it unto his own service Who more sure of the grace of God then the Apostle Paul who gloried of it as that that made him what he was By the grace of God I am that I am who knew that Gods grace was sufficient for him and that nothing could separate him â—rom the love of Christ who knew whom he had beleeved and that the grace of the Lord was exceeding abundant towards him and yet who more tender and fearfull of sin who more set against corruption more abundant in duty more pressing unto pâ—rfection then he This is the nature of grace to ammate and actuate the faculties of the soul in Gods service to ratifie our Covenants and to enable us to perform them Fourthly As it is singular comfort to the servants of God That their own wills and purposes are in Gods keeping and so they cannot ruine themselves so is it also That all other mens wills and râ—solutions are in Gods keeping too so that they shall not be able to purpose or resolve on any evill against the Church without leave from him So then first when the rage and passions of men break out Tribe divided against Tribe brother against brother father against childe head against body when the band of Unitie which was wont to knit together this flourishing Kingdome is broken like the Prophets staffe and therewithall the Beauty of the Nation miserably withered and decaâ—ed for these two go still together Beauty and Bands Zach. 11.10 14. we must look on all this as Gods own work It was he that sent an evill spirit between Abimelech and the men of Shechem for the mutuall punishment of the sinnes of one another Iudg. 9.23 It was he who turned the heâ—rts of the Egyptians to hate his people and to deale subtilly with them Psal. 105.25 He sent the Assyrian against his people giving them a charge to take the spoil and the prey and to tread them down like the mire of the streets Isa. â—0 16.6 Hee appointed the sword of the King of Babylon by his over-ruling direction to go against Iudah and not against the Ammonites Ezek. 21.19.22 He by the secret command of his providence marked some for safety and gave commission to kill and slay others Ezek. 9. â— 5. It is he who giveth Iacob for a spoil and Israel to the robbers and powreth out upon them the strength of battell Isa. 42.24 25. If there be evill in a City in a Kingdome the Lord hath done it Amos 3.6 Isa. 45.7 This consâ—â—eration is very usefull both to humble us when we consider that God hath a controversie against the Land and that it is he whom wee have to do withall in these sad commotions that are in the Kingdomes and to quiet and silence us that we may not dare murmurre at the course of his wise and righteous proceedings with us and to dâ—rect us with prayer faith and patience to implore and in his good time to expect such an issue and close as we are sure shall be for his own glory and for the manifestation of his mercie towards his people and his Iustice towards all that are implacable enemies unto Sion 2. In the troubles of the Church this is matter of singular comfort that however enemies may say This and that we will do hither and thither wee will go though they may combine together and be mutually confederate Psal. 83.2 5. and gird themselves and take counsell and speak the word yet in all this God hath the casting voyce There is little heed to be given unto what Ephraim saith except God say the same without him whatsoever is counselled shall come to nought whatsoever is decreed or spoken shall not stand Es. 8.9 10. We have a lively Hypotyposis or description of the swift confident and furious march of the great Hoast of Senacharib towards Ierusalem with the great terrors and consternation of the Inhabitants in every place where they came weeping flying removing their habitations Esay 10.28 29 30 31. and when he is advanced unto Nob from which place the City Ierusalem might be seen he there shook his hand against Ierusalam threatning what he would doe unto it And then when the waters were come to the very neck and the Assirian was in the hight of pride and fury God sent forth a prohibition against all their resolutions and that huge Army which was for pride and number like the thick Trees of Lebanon were suddenly cut downe by a mighty one to wit by the Angel of the Lord vers 33.34 compared with Ezek. 31.3 10. Esay 17.12 13 14.37.36 therefore 3. Our greatst businesse is to apply our selves to God who alone is the Lord that healeth us who alone can joyne the two sticks of Ephraim and Iudah and make them one Exod. 15.26 Ezek. 27.19 that he would still the raging of the Sea and command a calme againe He can say Ephraim shall say thus and thus he hath the hearts of Kings and consequently of all other men in his hands Prov. 21.1 and he can turne them as rivers of water which way soever he will as men by art can derive waters and divert them from one course to another as they did in the Siege of Babylon as Historians tell us whereunto the Scripture seemeth to referre Esay 43.15 16. Esay 44.23 28. Ier. 50 23. Ier. 51.36 he can sway alter divert over-rule the purposes of men as it pleaseth him reconciling Lambs and Lions unto one another Esay 11.6 making Israel Egypt and Assyria agree together Esay 19.24 25. hee can say to Balaam Blesse when his mind was to Curse Iosh. 24.10 he can turne the wrath of Laban into a covenant of kindnesse with Iacob Gen. 31.24 44. and when Esaâ— had advantage to execute his threats against his brother he can then turne resolutions of cruelty
into kisses Gen. 33.4 and when Saul hath compassed David and his men round about and is most likely to take them he can even then take him off by a necessary diversion 1 Sam. 23.26 27 28. This is the comfort of Gods people That what ever men say except God say it too it shall come all to nothing He can restraine the wrath of men whensoever it pleaseth him and he will doe it when it hath proceeded so farre as to glorifie his power and to make way for the more notable manifestation of his goodnesse to his people Psal. 76.10 And thus farre of Gods answer to the Covenant of Ephraim They promised to renounce Idols and here God promiseth that they should renounce them Now there are two things more to be observed from this expression What have I to doe any more with Idols 1. That in true Conversion God maketh our speciall sinne to be the object of our greatest detestation which point hath beene opened before 2. From those words any more That the nature of true repentance is To break sin off as the expression is Dan. 4.27 and not to suffer a man to continue any longer in it Rom. 6.1 â— It makes a man esteeme the time past sufficient to have wrought the will of the Gentiles 1 Pet. 4.2 3. and is exceeding thrifty of the time to come so to redeeme it as that God may have all doth not linger nor delay nor make objections or stick at inconveniences or raise doubts whether it be seasonable to goe out of Egypt and Sodome or no Is not at the sluggards language modo modo a little more sleepe a little more slumber nor at Agrippas language almost thou perswadest me nor at Felix his language when I have a convenient season I will send for thee but immediately resolves with Paul not to conferre with flesh and bloud Gal. 1.16 and makes haste to flie from the wrath to come while it is yet to come before it overtake us Luk. 3.7 doth not make anxious or cavilling questions What shall I doe for the hundred talents How shall I maintaine my life my credit my family how shall I keep my friends how shall I preserve mine Interests or support mine estate but ventures the losse of all for the excellency of the knowledge of Christ Matth. 13.46 Phil. 3.7 8. is contented to part with a skie-full of Starrs for one Sunne of Righteousnesse The Converts that returne to Christ come like Dromedaries like Doves like Ships no wings no sailes can carry them fast enough from their former courses unto him Esa. 60.6 7 8 9. Abraham is up betimes in the morning though it be to the sacrificing of a Son Gen. 22.3 David makes haste and delayes not when he is to keepe Gods Commandements Psal. 119.60 when Christ called his Diciples immediately they left their nets their Ship their Father and followed him Matth. 4.20 22. This is the mighty power of Repentance It doth not give dilatory answers It doth not say to Christ goe away now and come to morow then I will heare thee I am not yet old enough or rich enough I have not gotten yet pleasure or honour or profit or perferment enough by my sinnes but presently it heares and entertaines him I have sinned enough already to condemn to shame to slay me I have spent time and strength enough already upon it for such miserable wages as shame and death come to Therefore I will never any more have to doe with it This is the sweet and most ingenuous voyce of Repentance The thing which I see not Teach me and if I have done iniquity I will doe no more Iob 34.32 There is no sinne more contrary to repentance then Apostacie for godly sorrow worketh Repentance unto salvation which the soule never findes reason to repent of 2 Cor. 7.10 11 Let us therefore take heed of an evill heart of unbeliefe in departing from the living God Heb. 3.12 and of drawing back unto perdition Heb. 10.39 of dismissing our sinnes as the Jewes did their servants Ier. 34.16 and calling them back again for Satan usually returnes with seven more wicked spirits and maketh the last state of such a man worse then the first Luk. 11.26 Ground which hath been a long time laid downe from tillage unto pasture if afterwards it bee new broken will bring a much greater crop of corne then it did formerly when it was a common field And so the heart which hath been taken off from sinne if it returne to it againe will bee much more fruitfull then before As lean bodies have many times the strongest appeâ—iâ—e so lust when it hath beene kept leane returnes with greater hunger unto those objects that seed it A streame which hath beene stopped will runne more violently being once opened againe Therefore in Repentance wee must shake hands with sinne for ever and resolve never more to tamper with it Now in that the Lord saith I have heard him and observed him we learne hence First That God heareth and answereth the prayers only of penitents When a man resolves I will have no more to do with sinne then not till then doth his prayer finde way to God Impenitencie clogs the wing of devotion and stops its passage unto Heaven The person must be accepted before the petition Christ Iesus is the Priest that offereth and the Altar which sanctifieth all our services 1 Pet. 2.5 Esay 56.7 And Christ will not be their Advocate in Heaven who refuse to have him their King on earth The Scripture is in no point more expresse then in this If I regard iniquity in my heart the Lord will not heare me Psal. 66.18 Prayer is a powring out of the heart if iniquity be harboured there prayer is obstructed and if it doe break out it will have the sent and savour of that iniquity upon it The sacrifice of the wicked is an abomination to the Lord Prov. 15.8 both because it is impure in it selfe and hath no Altar to sanctifie it He that turneth away his eare from hearing the Law even his prayer shall be an abomination Prov. 28.9 Great reason that God should refuse to heare him who refuseth to heare God that hee who will not let God beseech him as hee doth in his word 2 Cor. 5.20 should not be allowed to beseech God Prov. 1.24.28 Esay 1.15 His eare is not heavie that it cannot heare but iniquitie separates between us and him and hides his face that he will not heare Esay 59.1 2. Ezek. 8.18 God heareth not sinners Ioh. 9.31 the prevalency of prayer is this that it is the prayer of a righteous man Iam. 5.16 And indeed no wicked man can pray in the true and proper notion of prayer It is true there is a kinde of prayer of nature when men cry in their distresses unto the God and Author of nature for such good things as nature feeleth the want of which God in the way of his generall providence