so long as God hath promised to bee the Phisitian and the blood of Christ is the Plaister that healeth us The Question is not what how many Jsa 1.18 19. how greaâ— and of what continuance our sinnes are but how wee stand affected towards them hate them and resolve against them That sinne connot hurt us which wee fight against mourne for complaine of resolve to leave and truely hate Let us never stand then in comparisons with our sinnes which beare no proportion to the infinite skill and power of our great Phisitian and to the infinite worke of Christs all sufficient satisfaction What canst thou object o man It is Christ that iustifieth the ungodly who art thou that condemneth Rom. 8.33 34. It is he that died yea rather who is risen againe who is also at the right hand of God and also maketh intercession for us Thou canst not satisfie for the least sinne God hath laid upon him the iniquities of us all Levi. 16.21 Isa 53.5 The chastisement of our peace was upon him and with his stripes wee are healed Let us therefore bee wise for afterwards heare reade lay up and meditate for the time to come for times will come if wee belong to God that nothing will content or pacific the soule but the infinite worth and merit of an infinit and free mercy apprehended in the face of Jesus Christ When our sins are set in order before us the sinnes of our youth middle and old age our sinnes against conscience against the Law and Gospell against examples vowes Promises Resolutions and admonitions of the Spirit and servants of God When there shall bee such a terrible acouser and God shall perhaps let the wounds of conscience fly open and joyne against us when wrath shall appeare bee in some sort felt and God presented to the soule Heb. 12.29 as a consuming fire no comfort in heaven or earth appearing hell beneath seeming readie to revenge against us the quarrell of Gods Covenant O then for faith to looke through all these clouds to see mercy in wrath Heb. 12.6 love in correction life in death the sweetnesse of the promises the vertue and merit of Christs sufferings death resurrection and intercession at the right hand The sting of death removed 1 Cor. 15.55 sinne pardoned and done away and glory at hand In somme this promise made good which leads unto all this happinesse as wee shall by and by heare I will heale their backesliding I will love them freely for mine anger is turned away O this is a marvelous matter then to be perswaded of Therfore let us make a right use of these words in due season For they are Pro. 25.11 like appels of gold with pictures of silver like balme to a greene wound like delivery in a shipwracke but indeed all comparisons come farre short of this illustration as the terrour of incensed wrath in the fearefull apprehension of eternall unspeakeable miserie is beyond any other feare apprehension or joy But least this grace be abused by others for wee must not with-hold the childrens bread for feare others partake with them unto whom it belongs not let them know this much that those who turne this grace into wantonnesse and will be evill because God is thus gracious that there is no word of comfort in the whole Scripture for them who stand resolved to goe on in their sinnes presuming of mercy See what God saith in this case Deu. 29.18 19 20. Least there should bee among you a roote that beareth gall and wormewood and it come to passe when hee heareth the words of this curse that hee blesse himselfe in his heart saying I shall have peace though I walke in the imagination of mine heart to adde drunkennesse to thirst The Lord will not spare him but then the anger of the Lord and his iealousie shall smoake against that man and all the curses that are written in this booke shall lie upon him and the Lord shall blot out his name from under Heaven Psal 68.21 God will wound the hairie scalpe of such an one who goes on in his wickednesse and meanes to bee so And in the New Testament those who thus make a progresse in sin what do they They are said to treasure up unto themselves wrath Rom. 2.5 against the day of wrath and revelation of the righteous judgement of God Therefore Gods word speakes no comfort to those who purpose to live in any sinne All the comfort can bee spoken to such is That yet they are not in hell that yet they have time to returne to this great Phisitian of the soule But take such an one in his present condition hee can have no comfort in this estate wherein there is but a step betweene him and hell So as when the rotten thred of this uncertaine life shall faile or is cut asunder downe they fall Wee have no comfort heere for them till they returne This pretious balme belongs to the wounded conscience Briefly for use then Vse Seeing that our God is a healing God as wee can admire the wisdome skill and excellencie of our Phisitian so let us much more make use of him 2 Chro. 16.12 upon all occasions Trust and cleave to him not like good Asa but not good in this who forgot himselfe and sent first to the Phisitians But let vs especially rely upon God and looke to him Isa 4.5 who can create help and must blesse all meanes whatsoever Hee is a healing God who will heale all rebellions and the most grievous sicknesses he is a Physition that is good for all turnes There are some diseases which are called the scorne of Physitions as the Goute the Ague and the like wherein in some cases they are put to a stand and know not what to doe but God is never at a losse his skill cannot be set downe he is good at all diseases to pardon all manner of sins Therefore let us goe to him for cure seeing there is neither sinne nor griefe nor terror of conscience arising thereupon which can be so great but God can cure both the sinne and the terror if we take a right course and speake peace to the soule God is a healing God arising when he comes with healing in his wings As he saith Mal 4.2 I will heale their rebellion c. And as he is a healing Physition so he puts his patients to no charge for as he saith I will heale their backesliding so he saith I will love them freely Therefore let us the more build upon this truth That free mercy is the scope of God in the new Covenant which is indeed the summe of all Godlinesse For what is the Gospell but the triumph of mercy doe but consider the scope of God in the new covenant whereof the Sacrament is a seale which is onely to shew forth the exaltation of the Grace and Mercie of God in Jesus Christ above all
RIC SIBBS S THEOL D AVL KATHARINAE CANTAB MAG NEC NON HOSPITIO GRAI A S CONCIONIBVS Aetat Suae 58. THE RETVRNING BACKSLIDER OR A COMMENTARIE upon the whole XIIII Chapter of the Prophecy of the Prophet HOSEA Wherein is shewed the large extent of GODS free Mercy even unto the most miserable forlorne and wretched sinners that may be upon their Humiliation and Repentance Preached by that Learned and Judicious Divine Dr. SIBBS late Preacher to the Honourable Society of Grayes Inne and Master of Katherine Hall in CAMBRIDGE Published by his owne Permission before his Death JEREM. 3. 10 11. Goe and Proclaime these words towards the North and say Returne thou Backsliding Israel saith the LORD and I will not cause mine Anger to fall upon you for I am mercifull saith the LORD and I will not keepe Anger for ever Onely acknowledge thine Iniquity c. LONDON Printed by G. M for George Edwards in the Old Baily in Greene-Arbour at the signe of the Angell MDCXXXIX To the Reader GOod Reader this Treatise begs the favour of those concerning whom especially it is said Christ came for poore trembling siners the blind the prisoners of hope such who by the assiduity iteration and multitude of Satans discouragements temptations sit as it were in darknes in the valley of death to whom every sowre thing is sweet Because these most of all relish and stand in need of mercy for when the least flame of that unsupportable wrath breakes forth in shew which is powred out like fire and kindled by the breath of the Lord of Hostes like a river of brimstone which can make the mountaines quake the hils melt burne up the earth and all that is therein the poore soule for the time thinking on nothing but blackenesse and darkenesse of tempest whilst by past sinnes without sight of the Mediator stares them in the face with millions of unconceiveable horrors and astonishments then to see light in darknesse Mercy in wrath the Sun-shine of righteousnesse a gratious God appeased by a Mediator with some sight and sense of its interest therin this must needs overjoy the troubled soule which is the maine subject of this booke how gratious God is to encourage miserable sinners to returne what incouragements and helps hee gives them what effects his gratious working hath in them and how sweetly they close with him againe Wherefore though this messe comes not unto thee set forth in a Lordly dish not having passed since the preaching thereof under the exquisite hand of the most worthy Author yet despise it not for many times though things of greater judgement affect the understanding most yet things of lesser concisenesse worke more upon the affections in a plaine flowing way which happinesse with all other felicities he wisheth thee who is ever Thine in the best bonds J H. THE SVMME OF THIS TREATISE THE time when Hosea prophesied pag. 2. The people of God are exhorted to repentance by many motives pag. 3. Gods answer to their petitions pag. 4. God comes not suddenly upon his children but gives them warning pag. 6. Which ariseth from the goodnesse of his nature pag. 7. Spirituall meanes best for preventing judgments pag. 7. In returning to God there must be a stop pag. 8. Humiliation what it is pag. 9. Resolution what it is pag. 9. How to know the truth of our Humiliation pag. 10. Where there is a falling into sinne there will be a falling into misery pag 12 c. God is willing to be at peace with us pag. 16. In all our distresses we must come to God in praier pag. 17 18 c. Why we must bring words with us though God knowes our mind pag. 22. That words and purposes must concurre in prayer pag. 23. Confession how it is to be made pag. 24. Why all iniquity is to be praid against pag. 25. The tryall of a sound desire pag. 26. Mercy begged above all pag. 27. Whether we ought not to thinke of our former sins pag. 28. How we may know our sinnes are forgiven pag. 29 c. The misery of those that have not their sinnes forgiven pag. 32. Gods favours are compleate to his children pag. 33. The loadstone of the soule is good pag. 34 c. How we may know blessings come from the love of God pag. 37 38 c. The use of vowes pag. 42 c. of a broken heart pag. 45 c What the sacrifice of praise is pag. 48 49. Why lips are mentioned for praise pag. 50. Helps to praise God pag. 51 52 Doubting kils thankefulnesse pag. 53. Assurance is the nurse of thanksgiving pag. 54. We should take advantage of our dispositions pa. 59. Incouragements to praise God pag 60 c. How to know when praise is accepted pag. 63. Reformation must be joyned with prayer pag. 66. True repentance is of the particular sin pag. 67 68 c. The creature cannot helpe of it selfe pag. 71 c. We are not to place our confidence in forces at home or abroad pag. 77. Warre is lawfull pag. 78 79. How we shall know when we exceed in confidence in the creature pag. 80 81. Boasting is Idolatry pag. 82 83. The danger of carnall confidence pag. 84. The emptinesse of the creature pag 85 c Men naturally prone to Idolatry pag. 92 93 c. Bitternesse of sinne causeth repentance pag. 99 100 101. Our affiance ought not to be upon the creature but upon God pag. 102. What Religion is pag. 103 104. Why the world hates Christians pag. 105. Mercy a most sweet object pag. 106 107 c. Why God shewes mercy to the distressed pag. 110 111 c. Worldlinesse to be hated pag. 115 116 c. How to retort Satans pollicy in our extreamity pag. 119. Where God gives a spirit of prayer he will answer pag. 126 127. Why we should come before God in prayer pag. 128 129. That Gods Church and Children are prone to backesliding pag. 131 c. How shall we know we are sicke of this pag. 134 c. Repentance not to be delayed pag. 139. Want of conviction makes us carelesse pag. 150 151 152. God is willing to save us pag 143 c. The scope of the new Covenant pag. 149. The greatest sinne is to deny God the glory of his Mercy pag. 150. An incouragement to search our sins deepely pag. 151 c. How to know God hath pardoned our sins pag. 156 157 158. Why carnall men are so quiet pag. 159. How to know the pardon of sin pag. 160. Why God suffers infirmities pag. 161 c. Why the soule must be humbled pag. 165. How God loves freely pag. 172 173 c. Gods anger against sinne pag. 183 184 c. Repentance turnes away Gods anger pag. 188 189. c. How anger felt may be remooved pag. 193. How to know afflictions are not in wrath though continued pag 195 196 197. That God hath a salve for every sore pag. 202. Gods love is
a fruitfull love pag. 205 206. Why Gods grace is compared unto the Dew pag. 207. Grace comes insensibly and invisibly pag. 209. â—â—0 c How to come to have grace to sanctifie and alter our nature pag. 218. Christians grow like Lillies pag. 219 220. The first spring of the Gospell was speedie pag. 221. Water every yeare turned into wine pag. 222. Of a necessity in growth pag. 224. We must claime the promises pag. 225. Whence comes the stability of Gods children pag. 227 228 229. Why Gods children are not comfortable pag. 230 231 c. How to be rooted in grace pag. 237. VVe must labour to know the promises pag. 239. Why Christians feare their estate is not good pag. 241 242 243. The benefit of fruitfulnesse pag. 256 257 c. The Church yeelds a shadow pag. 264 265 c. The family the better for a good governour pag. 271 272 c. Gods children shall revive as corne pag. 279 280 281. Christians compared to the Vine in fruitfulnesse pag. 283 284 c. VVhy Christians send forth so sweet a sent pag. 292 293 c. A fruitfull conversation very savoury pag. 297 298 c. True renouncing of sinne must be with indignation pag. 307. The soules aime pag. 308 309. VVee must not onely leave sinne but loath sinne pag. 310 311 312 c. Limitation for expressing our hatred to sinne pag. 317 318 c. How we may come to hate sinne pag. 321 c. The consideration of what we are and hope to be will keepe us in good temper pag. 328. Of Idolatry pag. 333. The reasons of Ephraims hatred of Idolatry pa. 334 335 c. The Idolatry of Christians 344 c. The scope of the new covenant pag. 355 c. Corporall and spirituall adultery pag. 359. VVhy we must not have any more to doe with Idols pag. 366 367. Helps to hate sinne pag. 368 369 c. Nothing lost by renouncing Idolatry p. 373 c. Never better with a Christian then when he hath renounced all wicked courses pag 378 379. How God sees the afflictions of his children pag. 380 381 c. The most comfortable creature in the excesse harmefull pag. 385. Renouncing Idolatry brings protection pag. 386 387 c. VVe are subject to scorchings here pag. 391. The misery of those that have not God for a shadow pag 392 393 c. From man comes nothing that is good p. 403 c. VVhy some have more grace then others pa. 408. 409 c. Against future feares pag. 416 417 c. There are but few truly wise pag. 426 427 c. VVorldly wisedome what it is pag. 432 433. True wisdome carries men to Gods word pa. 435. Gods wayes to us pag. 441 c. The word of the Lord perfect pag. 445 446 447. The best way to a right end is to take in Gods waies pag. 448 449. VVho be just men pag. 450 451 c. The disposition of just men pag. 457 458 459. Men must have spirituall life before they can walke pag. 461 462 c. Helps to walke pag. 467 468 c. VVhy we should walke in Gods wayes pag. 472. 473 c. THE RETVRNING BACKSLIDER SERMON I. Hos. 14.1 2. O Israel Returne unto the Lord thy God For thou hast fallen by thine iniquity Take with you words and turne to the Lord say unto him take away all iniquity c. THE whole frame of Godlinesse is a Mysterie The Apostle calleth it a great Mysterie comprehending all under these particulars God was manifested in the flesh Iustified in the Spirit 1 Tim. 3.16 Seene of Angels Preached unto the Gentiles Beleeved on in the world received up into Glory Amongst which Mysteries this may well be the Mysterie of Mysteries God was manifest in the flesh which includeth also another Mysterie The Gratiousnesse and abundant tender Mercy of God towards miserable wretched and sinnefull Creatures even in the heigth of their Rebellion appointing such a remedie to heale them which is the subject of this Chapter and last part of this Prophecie which as in thunders out Terrible Iudgments against hard-hearted impenitent sinners such as were the most part of Israel So is it mingled full of many and sweet Consolations to the faithfull in those times scattered amongst the wicked troup of Idolaters then living The time when Hosea prophecied was under the Reigne of Vzziah Iotham Ahaz and HeZekiah Kings of Iudah and in the daies of Ieroboam the sonne of Ioash King of Israel In whose daies Idolatry was first universally set up and countenanced by Regall power This Ieroboam who caused Israel to sinne that he might strengthen himselfe made use of Religion and profanely mixed it with his civill assures in carnall pollicie and so leavened the whole lump of Israell with Idolatry that shortly after the whole Ten Tribes for their sin and their injustice cruelty lust securitie and such other sins as accompanied and sprang from this brutish Idolatry were led away captive by the King of Assyria and the Lords Righteous judgment made manifest upon them There being notwithstanding amongst these some faithfull ones though thinly scattered who mourned for and by their good examples reproved these abhominable courses There being also a seed of the Elect unconverted and of the converted some that were carried down to farr in the strength of this streame of wickednesse In this Chapter therefore being the conclusion of this Prophesie there are many excellent and heavenly incouragements also many earnest incitements to repentance and returning to the Lord with free and gratious promises not only of pardon and acceptance but of great rewards in things spirituall and temporall to such as should thus returne O Israel Returne unto the Lord thy God for thou hast fallen by thine iniquity Take with you words and turne to the Lord say unto him Take away all iniquity c. In this Chapter 1. We have an Exhortation to Repentance with the Motives enforcing the same O Israel Returne unto the Lord thy God V. 1. 2. The Forme Take with you words and say unto the Lord c. Uer. 2. 3. A Restipâ—â—ation what they should Doe and Returne backe againe having their Prayers granted 1. Thankesgiving So will wee render the Calves of our life 2. Sound Reformation of their beloved Sin Ashur shall not save us c. with the Reason thereof For in that the Fatherlesse findeth Mercy Uerse 3. 4. Gods Answer to their Petitions 1. In what Hee will doe for them Heale their backsliding Love them freely and be as the Dew unto Israel with the Reason thereof For mine Anger is turned away from him V. 4. 2. What hee will Worke in them A proportionable speedie growth in height bredth and depth He shall grow as the Lillie and Cast forth his rootes as Lebanon c. Which Mercy is further Amplified by a blessing powred out also upon their Families They that dwell under his shadow shall returne Verse 5. 6. 7. 5. There
bring mee forth in the light and I shall see his Righteousnesse If Adam sinne hee shall find a Hell in a Paradice if Paul returne and returne to God hee shall finde a Heaven in a Dungeon It should move us therefore to seeke unto God Vse 2 by unfained Repentance to have our sinnes taken away and pardoned or else howsoever wee may change our plagues yet they shall not bee taken away nay wee shall still like Pharoah change for the worst who though hee had his judgements changed yet sinne the cause remaining hee was never a whit the better but the worse for changing untill his finall ruine came Rom. 6.23 The wages of sinne is Death Sinne will crie till it hath its wages Where Iniquitie is there cannot but be falling into judgement Therefore they are cruell to their owne soules that walke in evill wayes for undoubtedly God will turne their owne waies upon their owne heads Wee should not therefore envie any man be hee what hee will who goeth on in ill courses seeing some judgement is owning him first on last unlesse he stop the current of Gods wrath by Repentance God in much mercie hath set up a Court in our hearts to this end that if wee judge our selves in this Inferiour Court wee may escape and not be brought up into the higher if first they be judged rightly in the Inferiour Court then there needs no review But otherwise if wee by Repentance take not up the matter sinne must be judged some where either in the Tribunall of the heart and conscience or else afterwards there must be a reckoning for it Vse 3 Thirdly hence wee learne since the cause of every mans miserie is his owne sinne that therefore all the power of the world and of Hell cannot keepe a man in miserie nor hinder him from comfort and happinesse if hee will part with his sinnes by true and unfained Repentance as we know Manasses 2 Chro. 33.12 13. as soone as he put away sin the Lord had mercie upon him and turned his captivity So the people of Israel in the Iudges looke how often they were humbled and returned to God still he forgave them all their sins as soone as they put away sinne God and they met againe Psal 106.43 44. Psal 107.19 So that if we come to Christ by true Repentance neither sinne nor punishment can cleave to us Thou hast fallen c. Fallen blindly as it were thou couldest not see which way thou wentest or to what end thy courses did tend therefore thou art come into misery before thou knowest where thou art A sinner is blind 1 Cor. 4. the god of this world hath put out his eyes they see not their way nor foresee their successe The Divell is ever for our falling that we fall into sinne and then fall into misery and so fall into despaire and into hell this pleaseth him Cast thy selfe downe saith he to Christ downe with it downe with it saith Edom Hell is beneath the Divell drives all that way Take heed of sinne take heede of blindnesse ponder the path of your feet Vse keepe your thoughts heaven-ward stop the beginnings the first stumblings pray to God to make our way plaine before us and not to lead us into temptation Verse 2. Take with you words and turne to the Lord say unto him c. These Israelites were but a rude people and had not so good meanes to thrive in grace as Iudah had Therefore hee prompts them here with such words as they might use to God in their returning Take with you words whereby we see how gratious God is unto us in using such helps for our recovery and pittying us more then we pitty our selves Is not this a sufficient warrant and invitation to returne when the party offended who is the superiour 2 Cor. 5. desires intreates and sues unto the offending guilty inferiour to be reconciled God is willing to be at peace with us But this is not all he further sheweth his willingnesse in teaching us who are ignorant of the way in what manner and with what expressions we should returne to the Lord. He giveth us not onely words and tells us what we shall say but also giveth his Spirit so effectually therwith as that they shall not be livelesse and dead wordes but as Rom 8.26 with unexpressible sighes and groanes unto God who heareth the requests of his owne Spirit Christ likewise teacheth us how to pray wee have words dictated and a spirit of Prayer powred upon us As if a great Person should dictate and frame a Petition for one who were affraid to speake unto him Such is Gods gratiousnesse and so ready is he in Jesus Christ to receive sinners unto mercy Take unto you wordes None were to appeare empty before the Lord at Ierusalem but were to bring something So it is with us we must not appeare empty before our God If we can bring nothing else let us bring wordes yea though broken wordes yet if out of a broken and contrite heart it will be a sacrifice acceptable This same taking of words or petitions in all our troubles and afflictions must needs be a speciall remedie it being of Gods owne prescription who is so infinite in knowledge and skill whence wee observe That They who would have helpe and comfort against all sinnes and sorrowes Observ must come to God with words of Prayer As wee see in Ionahs case in a matchlesse distresse words were inforcive and did him more good then all the world besides could for after that hee had bin humbled and praied out of the whales belly the whale was forced to cast him out againe Luke 15.18 So the Prodigall sonne beeing undone having neither credit nor coyne but all in a manner against him yet hee had words left him Father I have sinned against Heaven and before thee and am no more worthy to bee called thy sonne make mee as one of thy hired servants After which his father had compassion on him And good Hezekiah Isa 38.2 being desperately sicke of a desperate disease yet when hee set his faith a worke and tooke with him words which comfort onely now was left unto him wee know how after hee had turned his face towards the wall and prayed with words God not only healed him of that dangerous disease but also wrought a great miracle for his sake causing the Sunne to come backe ten degrees Thus when life seemed impossible yet words prayers and teares prevailed with God Iehoshaphat also going to warre with Ahab 2 Chron. 18.31 against Gods commandement and in the battell being encompassed with enemies yet had words with him readie and after prayer found deliverance James 5. Eliah likewise after a great drowth and famine when raine had bin three yeares wanting and all in a manner out of frame for a long time Tooke with him words and God sent raine aboundantly upon the earth againe The Reason
is because Prayer sets God on worke Hos 2.21 22. and God who is able and willing to go through with his works sets all the creatures on worke 1 King 18.45 As we heard of Eliah when hee prayed for raine the creatures were set a worke to effect it Object Where it may be Objected O but raine might come to late in that hot Countrie where all the Rootes and Herbes might bee withered and dried up in three yeares space Yet all was well againe Answ the land brought forth her increase as formerly for faithfull Prayer never comes too late because God can never come too late if our prayers come to him 2 Chron. 15.2 we shall find him come to us Iehoshaphat we read was in great distresse when three Kings came against him yet when hee went to God by unfained and hearty fasting and prayer God heard him fought for him and destroyed all his enemies The Scripture sheweth also how after Hezekiahs Prayer 2 Chron. 19.6 14. against Senacheribs Blasphemies and threatnings the Lord sent forth his Angell and destroyed in one night of them 2 King 19.20.35 a hundred fourescore and five thousand of the Assyrians This is first for Reproofe of those who in Vse 1 their distresses set their wit wealth friends and all a worke but never set God a worke as Hezekiah did in Senacheribs case The first time hee turned him off to his cost with enduring a heavie taxation 2 King 18.14 and yet was never a whit the better for it for Senacherib came shortly after and besieged Hierusalem untill Hezekiah had humbled himselfe and prayed and then God chased all away and destroied them he had better have done so at first and so have saved his monie and paines too 2 Chron. 14.11 The like weakenesse we have a proofe of in Asa who when a greater Armie came against him of ten hundred thousand men laid about him Prayed and Trusted in God and so was delivered with the destruction of his enemies yet in a lesser danger 2 Chron. 16.2 against Baasha King of Israel distrusted God and sent out the Treasures of the house of God and out of his owne house unto Benhadad King of Syria to have helpe of him by a diverting warre against Baasha King of Israel which his plot though it prospered yet was hee reproved by the Prophet Hanani 2 Chron. 16.7 and warres thenceforth denounced against him This Asa notwithstanding this experiment afterwards sought unto the Phisitian before hee sought unto God Secondly This blameth that barrennesse and Vse 2 want of words to go unto God which for want of hearts wee often find in our selves It were a strange thing to see a wife have have words enough for her maids and servants and yet not to bee able to speake to her husband Wee all professe to bee the Spouse of Christ what a strange thing then is it to bee full when wee speake to men yet be so emptie and want words to speake to him A begger wee know wants no words nay he aboundeth with variety of expressions and what makes him thus fruitfull in words What makes a bold begger his necessity and in part his hope of obtaining These two make beggers so earnest So would it be with us if we found sufficiently our great need of Christ and therewith had hope it would embolden us so to go to God in Christ that we should not want words but wee want this hope and the feeling of our necessities which makes us so barren in prayer Prepare thy selfe therfore to prayer by getting unto thee a true sense of thy need acquaintance with God and hope to obtaine and it will make thee fervent in prayer and copious in thy requests Vse 3 Thirdly this is for Consolation though one should want all other meanes yet whatsoever their misery be if they can take words and can pray well Isa 38.3 they shall speed well If the misery be for sin confesse it and ask pardon for it and they shall have it and be cleansed from all unrighteousnesse 1 John 1.9 Words fetch the comfort to us though it be the blood of Christ onely that hath paid the debt Isa 53.5 The end of the first Sermon THE SECOND SERMON Hos. 14.2 Take with you words and turne to the Lord say unto him take away all iniquity and receive us gratiously so will we render the Calves of our lips AS wee lost our selves in the first Adam so the mercie of God in the Covenant of Grace found out a way to restore us againe by the second Adam Jesus Christ in whom all the Promises are yea and Amen yesterday and to day and the same for ever And as the wisedome of God did freely find out this way at first comforting our first Parents with it in Paradice so this bowells of incomprehensible love of his hath so gon on from time in all ages of the Church comforting and raising up the dejected spirits of his Church from time to time and awakening them out of their drowsinesse and sleepie condition And many times the greater sinners he dealt with the greater mercies and tender bowells of compassion were opened unto them in many sweet and gratious promises tendering forgivenesse and inviting to Repentance as here in this Chapter and whole Prophecie is shewed what Tribe so wicked so full of Idolatry and Rebellion as Ephraim and yet here Ephraim and Israel are taught a lesson of Repentance as the tender Nurse feeds her childe and puts meate in its mouth so here the Lord puts words in the mouth of this Rebellious people Take with you words and turne unto the Lord. Object What needs God words hee knowes our hearts before we speake unto him Answ Why wee must bring words with us though God knowes our minde It s true God needs no words but we doe to stirre up our hearts and affections and because he will have us take shame unto our selves having given us our tongues as an instrument of glorifying him he will have our glory used in our Petitions and Thankesgivings and therefore in regard of our selves he will as was said have us take words unto our selves for exciting of the graces of God in us by words blowing up of the affections and for manifestation of the hidden man of the heart God will be glorified by the outward as well as by the inward man And Turne to the Lord. He repeats the exhortation of Returning That words and purposes must concurre in Prayer to shew that words must not bee empty but such as are joyned with a purpose of turning to God for otherwise to turne to him with a purpose to live in any sin is the extremity of prophane impudence to come to aske a pardon of the King with a resolution to live still in Rebellion against him what is this but mockerie as if one should come with a dagg to shoote him Such is our
case when we come to aske forgivenesse with a purpose to offend It is the extremity of prophanenesse to come to aske a pardon to the intent that we may sin still therfore he repeates it againe Take unto you words and turne to the Lord. The Forme is Take away all iniquity and receiue us graciously or Doe good to us So will we render the Calves of our lips Wherein we have 1. A Petition 1. To take away all iniquity 2. To receive them gratiously 2. A Restipulation or promise of thankfullnesse backe againe to the Lord So will we render the Calves of our lips So that we may observe hence What God will grant us he will have us aske of him yet for all these things I will be sought unto of the House of Israel saith God because hee will have us acknowledge our homage and dependance upon him therefore we must aske what he hath purposed to give Take away all iniquity c. where there is an implication of a confession of their sins and great iniquities Take away iniquity and Take away all iniquity that is our manifold guilt So before Petition there must be a free and full Confession as was shewed before Of Confession how it is to be done and unto whom Now this Confession here is made to God and to God onely saith Austin in this case Because it is a point in controversie it is good to heare what the Ancients say There are a curious sort of men who are busie to search into other mens lives and are carelesse in amending their own Augustin Saith he what have I to do with men to heare me confesse when I have offended God wee must confesse to God and to God only But in some cases there may be publique and private Confession to men Publique in publique offences for the satisfaction of the Church and the glory of God for preventing of scandall Private to Ministers for the quieting of conscience but this is onely in some cases men goe not to the Chirurgeon as the Papists would have it for every little prick of their finger Simile No but yet in some cases it is good to open the matter to a Minister who hath the tongue of the learned but the sin is toward God against him hee onely being able to forgive sins as the Pharisees confessed Mark 2.7 None can forgive sinnes but God the Papists therefore herein are worse then the Pharisees The Petition is Take away iniquity and all iniquity Why all Why all iniquity is prayed against because where there is any true goodnesse in the heart that hatred which carries the bent of the soule against one sinne 1. In a sincere soule all are alike hated is alike against all as I shewed and the divell carries thousands to hell by this partiall obedience because he knowes at any time where to have such God and a purpose to sin will not stand together nor dwell in a heart that allowes it selfe in any sin be it never so small He saith Take away all because the Spirit of God workes in a man renewed such a disposition of sincerity to hate all alike Secondly he saith Take away all iniquity 2. Because a renewed soule desires to bee like God because the heart which desires to bee at peace with God desires also to bee like God who hates all sinne therefore saith the sanctified soule forgive all sin Take all away that I may have nothing in me displeasing unto thee I desire to joyne with the Lord to hate what he hateth and as he hateth to carrie a perfect hatred to the whole kinde Take away all iniquity hatred is not satisfied but with the utter abolishing of the thing hated Therefore it hath this extent here Take away all sin both the guilt and the reigne of every sin that none may rule in me nay by little and little purge out all Take away iniquity and the traine of all which it drawes after it Iudgements Take away inquity that is forgive the sin and overcome the power of it by sanctifying grace and remit the judgements attending it Take it away Sinne hatefull to a conscience awaked That is take away the guilt of it utterly by pardon and the remainders thereof by sanctifying grace so as the Spirit may rule and be all in all in us They see sinne is an offensive thing and therefore they say Take it away as an offensive odious thing and as a burden For howsoever it be sweet as honey in the committing it afterwards when the conscience is throughly awaked it is most offensive and bitter so as in this case a sinner would gladly run from his owne conscience and from himselfe run any where from the tormenting and racking thoughts of conscience awaked and withall hates the place where it was committed and the company with whom yea the thoughts of them as Absolom hated Thamar after hee had lyen with her so a sinner awaked from sin hates what hee formerly loved As good men love the circumstances of any thing which puts them in mind of any good they have done loving both place and person So it is with a sinner when his conscience is awaked hee hates all things which puts him in minde of his sins therfore Take it away forgive it cast it into the bottome of the Sea blot it out of thy remembrance cover it impute it not all which phrases shew a taking away Triall of a sound desire of forgivenesse Therefore I beseech you let us examine our selves hereby whether our desire of forgivenes be sound or not if we desire sin should be taken away we cannot thinke of it with comfort For in that many thinke with delight of their old sins what doe they else but repeate them over againe and againe but where the heart is soundly touched with a saving sense of sinne O then he cries Take it away Take it out of my conscience that it cause not despaire there and out of thy remembrance that no advantage be taken against me for it Take it away But it is no otherwise taken away then by satisfying of divine justice How much are we beholding to Christ therefore who hath borne and taken away our sins and as the Scape-goate gon away with the burden of all into the wildernesse of oblivion Blessed be God and the Lamb of God that takes away the sinnes of the world We can never blesse God too much nor sufficiently for Christ Blessed be God the Father of our Lord Iesus Christ Now we may thinke of sinne without shame and despaire O blessed state when a man can thinke of his former odious and filthy loathsome sinnes and yet not despaire Because when he beleeves in Christ the blood of Christ purgeth all away takes away all sin He hath taken them away You see here in the first place That a true Convert first begs mercy above all they pray for the taking away of their
all favours as blessed Peter begins his Epistle Blessed bee the God and Father of our Lord Iesus Christ 1 Pet. 1.3 which according to his abundant mercy hath begotten us againe unto a lively hope by the Resurrection of Iesus Christ from the dead to an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you c. As soone as we are new borne wee are begotten to a Kingdome and an Inheritance therefore assurance that we are Gods children will make us thankfull for grace present and that to come as if we were in Heaven already we begin then the imployment of Heaven in thankesgiving here to praise God before hand with Cherubines and Angels Let us then be stirred up to give God his due before hand to begin Heaven upon Earth for wee are so much in heaven already as we abound and are conversant in thanksgiving upon earth The end of the second Sermon THE THIRD SERMON HOS 14.2 3. So will we render the Calves of our lips Ashur shall not save us we will not ride upon horses neither will we say any more to the works of our hands ye are our gods for in thee the Fatherlesse findeth mercy THE words as wee heard heretofore containe a most sweet and excellent forme of Returning unto God for miserable lost and forlorne sinners wherein so farre God discovers his willingnesse to have his people returne unto him that he dictates unto them a forme of prayer Take with you words and turne to the Lord say unto him Take away iniquity Wherein wee see how detestation of sin must be as generall as the desire of pardon and that none heartily pray to God to Take away all iniquity who have not grace truly to hate all iniquity And doe good to us or doe gratiously to us for there is no good to us till sin be remooved though God bee goodnesse it selfe there is no provoking or meriting cause of mercy in us but he findes cause from his owne gratious nature and bowels of mercy to pitie his poore people and servants It is his nature to shew mercy as the fire to burne a spring to runne the Sun to shine Therefore it is easily done as the Prophet speakes Who is a God like unto thee Micah 7.18 Where we came to speake of the Restipulation So will wee render the Calves of our lips where Gods favour shines there will be a reflection love is not idle but a working thing it must render or die and what doth it render divers Sacrifices of the New Testament which I spoke of that of a broken heart of Christ offered to the Father to stand betwixt Gods wrath and us our selves as a living Sacrifice Almes-deeds and praise which must bee with the whole inward powers of the soule Praise is not comely in the mouth of a foole saith the Wiseman nor of a wicked man as Psal 50.16 17. saith God to such What hast thou to doe to take my words in thy mouth since thou hatest to bee reformed and hast cast my words behind the There are a company who are ordinary swearers and filthy speakers for them to praise God James 3.10 Iames tells them that these contrarie streames cannot flow out of a good heart O no God requires not the praise of such fooles I gave you also some Directions how to praise God and to stirre up your selves to this most excellent duty which I will not insist on now but add a litle unto that I then delivered which is To take advantages of our disposition James 5.13 That we must watch all advantages of praising God from our dispositions Is any merrie let him sing saith Iames O it is a great point of wisedome to take advantages with the streame of our temper to praise God When he doth incourage us by his favours and blessings and inlarge our spirits then we are in a right temper to blesse him let us not loose the occasion This is one Branch of redeeming of time to observe what state and temper of soule wee are in to take advantage from thence Is any man in heavinesse he is fit to mourne for sin let him take the opportunity of that temper Is any disposed to cheerefullnesse let him sacrifice that marrow oyle and sweetnesse of spirit to God We see the poore birds in the spring-time when those little spirits they have are cherished with the Sun-beames how they expresse it in singing so when God warmes us with his favours let him have the praise of all A censure of those who take the advantage of Gods blessings to feed their lusts And here I cannot but take up a lamentation of the horrible ingratitude of men who are so farre from taking advantage by Gods blessings to praise him that they fight like Rebels against him with his owne favours Those tongues which he hath given them for his glory they abuse to pierce him with blasphemie and those other benefits of his lent them to honour him with they turne to his dishonour like children who importunately aske for divers things which when they have they throw them to the dog So favours they will have which when they have obtained they give them to the divell unto whom they sacrifice their strength and cheerefullnesse and cannot be merrie unlesse they be madd and sinnefull Are these things to be tolerated in these daies of light How few shall wee finde who in a temper of mirth turne it the right way Incouragement to Praise God But to add some incouragements to incite us to praise God 1. We honour him by it unto the former I beseech you let this be one That we honour God by it it is a well-pleasing Sacrifice to him If wee would studie to please him we cannot do it better then by praising him 2. It is the most gainefull trading And it is a gainefull trading with God for in bestowing his seed where he findes there is improovement in a good soyle with such a sanctified disposition as to blesse him upon all occasions that there comes not a good thought a good motion in the minde but we blesse God who hath injected such a good thought in our heart there I say God delights to shower downe more and more blessings making us fruitfull in every good worke to the praise of his Name Sometimes we shall have holy and gratious persons make a law that no good or holy motion shall come into their hearts which they will not be thankfull for O when God seeth a heart so excellently disposed how doth it inrich the soule It is a gainefull trade As we delight to bestow our seed in soyles of great increase which yeeld sixtie and an hundred fold if possible so God delights in a disposition inclined to blesse him upon all occasions on whom he multiplies his favours And then in it selfe 3. It is a most noble act of Religion it is a most noble act of
of God which passeth all understanding to guard them within Therefore let us not betray and loose our comforts for want of making use of them or for feare some should call us Hypocrites and on the other side let us not flatter our selves in an evill course but make the conscience good which will beare us out in all miseries dangers and difficulties whatsoever Nothing makes losses crosses banishment imprisonment and death so terrible and out of measure dreadfull unto us but the inward guilt and sting in the inside Gen 42.21 the tumults of conscience Cleere this well once make all whole within let conscience be right and straight let it have its just use and measure of truth and uprightnesse and goe thy way in peace I warrant thee thou shalt hold up thy head and winde thy selfe out of all dangers well enough nothing shall daunt or appale thy courage for saith Salomon Pro. 28.1 The Righteous is bold as a Lyon what can what should he feare who is heire of all things whose all things are Revel 21.7 and who is reconciled to God in Christ Heb. 1.14 having all the Angels and Creatures for his servants for whose sake Rom. 8.28 all things must needs work together for good The end of the fourth Sermon THE FIFTH SERMON HOS 14.4 J will heale their backesliding J will love them freely for mine Anger is turned away from him THE superabounding mercies and marvellous loving kindnesses of a gratious and loving God to wretched and miserable sinners as we have heard is the substance and summe of this short sweet Chapter wherein their ignorance is taught their bashfullnesse is incouraged their deadnesse is quickned their untowardnesse is pardoned their wounds are cured all their objections and petitions answered so as a large and open passage is made unto them and all other miserable penitent sinners for accesse unto the throne of grace If they want words they are taught what to say if discouraged for sinnes past they are incouraged that sinne may be taken away yea all iniquity may be taken away Take away all iniquity if their unworthinesse hinder them they are taught for this That God is gratious Receive us gratiously if their by-past unthankfullnesse be any barre of hinderance unto them they are taught to promise thankfullnesse So will wee render the Calves of our lips And that their Repentance may appeare to be sound and unfained they are brought in making profession of their detestation of their bosome sins of false confidence and Idolatry Ashur shall not save us wee will not ride upon Horses neither will we say any more to the workes of our hands ye are our gods And not onely doe they reject their false confidence to cease from evill but they doe good and pitch their affiance where it should be For in thee the Fatherlesse findeth mercy None must therefore be discouraged or run away from God for what they have beene for there may be a returning God may have a time for them who in his wise dispensation doth bring his children to distresse that their delivery may be so much the more admired by themselves and others to his glory and their good He knowes us better then we our selves how prone we are to leane upon the creature therefore he is faine to take from us all our props and supports whereupon we are forced to relie upon him If we could doe this of our selves it were an excellent worke and an undoubted evidence of the child of God that hath a weaned soule in the midst of outward supports to injoy them as if he possessed them not not to be puft up with present greatnesse not to swell with riches nor be high minded to consider of things to be as they are weake things subordinate to God which can help no further then as he blesseth them But to come to the wordes now read I will heale their backesliding and love them freely c. After that the Church had shewed her Repentance and truth of returning to God now in these words and the other verses unto the end of the chapter saving the last verse which is a kind of acclamation issuing from all the rest of the foregoing verses Who is wise and he shall understand these things c. is set downe an answer unto that prayer Repentance and reformation which the Church made all the branches of which their former suit the Lord doth punctually answer For they had formerly prayed Take away all iniquity and receive us gratiously doe good unto us unto which he answers here I will heale their backesliding c. Which is thus much I will pardon their iniquities I will accept gratiously of them I will love them freely and so of the rest as will appeare afterwards and in summe God answers all those desires which formerly he had stirred up in his people Whence ere we come to the particulars observe in generall Observ Where God doth give a spirit of prayer hee will answer It needs no proofe the point is so cleere and experimentall all the saints can say this much from their experience of Gods gratious dealing with them and the Scriptures are full of such instances and promises which we all know To name a place or two for all the rest Call upon me in the day of trouble Psal 50.15 I will deliver thee and thou shalt glorifie me So in another place And it shall come to passe that before they call I will answer Isa 65.24 and whilst they speake I will heare It hath beene made good to Persons as Daniel Elias Salomon Iaakob and others and it hath beene and is made good unto all ages of the Church from time to time and shall be unto the end of the world And therefore the Prophet sets downe this as a conclusion undeniable from the premises Psal 65.2 O thou that hearest prayer unto thee shall all flesh come whence he drawes this excellent consolation Iniquities prevaile against mee as for our transgressions thou shalt purge them away Reason The Reason is strong because they are the motions of his owne Spirit which he stirs up in us For hee dictates this Prayer unto them Take with you words c. and say unto the Lord take away all iniquity and receive us gratiously So that where God stirs up holy desires by his Spirit hee will answer exactly there shall not a sigh be lost Likewise saith the Apostle the Spirit also helpes our infirmities Rom. 8.26 for we know not what we should pray for as we ought but the Spirit it selfe makes intercession for us with groanings which cannot be uttered Therefore there cannot a groane be lost nor a darting of a sigh whatsoever is spirituall must bee effectuall though it cannot be vented in words That God hath an eare in mans heart For God hath an eare not onely neere a mans tongue to know what he saith but also in a mans heart to know what
he desires or would have As the observing carefull tender mother many times knowes what the child would have though it cannot speake so God he knowes the desires sighs and groanes of the heart when we cannot speake For sometimes there may be such a confusion upon the soule by reason of divers disturbances that it cannot expresse nor vent it selfe in wordes therefore the Spirit vents it selfe then in sighs and groanes which are heard and accepted because they are the desires of his owne Spirit This much the Prophet David excellently sheweth Psal 10.17 Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine eare to heare God he first prepares the heart to pray then his eare to heare their prayers and desires If this will not incourage us to be much in suit to God and put up our petitions to him A strong motive to draw us before God in Prayer to labour for a spirit of prayer I know not what will prevaile when we know that no petition shall be turned backe againe unanswered When we are to deale with Princes upon earth they oftentimes regard neither the persons nor their petitions but turne their backes upon both O! but a Christian hath the care of God and Heaven open unto him such credit in Heaven that his desires and groanes are respected and heard And undoubtedly a man may know that he shall be heard when he hath a spirit of prayer in one kind or other though not in the particulars or kindes we aske heare he will for our good God will not loose the incense of his owne Spirit of a spirit of prayer which he stirs up it is so precious Therefore let us labour to have a spirit of prayer which God regards so much Seeing for a certaine wheresoever he gives a spirit of prayer he meanes to give that we pray for but according to his heavenly wisedome as here his answer is I will heale their Backesliding I will love them freely c. God answers them exactly unto all they praid for beginning first with the ground of all our comfort forgivenesse of sinnes According to their petition Take away all iniquity hee answers I will heale their backesliding or their rebellion Backesliding is an aggravation of sin every sinne is not a rebellion Apostasie or backsliding for their be also sinnes of infirmities we usually rancke sinnes thus in 1. Sinnes of Ignorance 2. Sinnes of Infirmitie 3. Sinnes against knowledge with a higher hand And 4. The Sinnes against the Holy Ghost Now this is more then to cure sinnes of Ignorance and of Infirmitie when he saith I will heale their backesliding Quest But why doth he answer the higher pitch of an aggravation when their petition was in a lower straine onely Take away all iniquity Answ To shew that he would answer them fully that is that he would heale all sinnes whatsoever not onely of Ignorance and of Infirmity but also sinnes willingly committed their rebellions and backeslidings For indeed they were backesliding from the time of Ieroboam that made the rent the ten tribes grew worse and worse continually so that they had beene utterly extinguished but that God was wondrous gratious to send them Prophets to preserve many that they should not bow the knee to Baall being mercifull to them to beare with their backesliding so long for besides their calves they had false gods they did not onely worship the true God in a false manner by the calves but they had Baals also So that we see God when he will comfort will comfort to purpose and take away all objections that the soule can make a guilty soule being full of objections Oh my sinnes are many great rebellions and Apostacies But be they what they will Gods mercy in Christ is greater and more I will heale their backesliding or their rebellion God is above conscience let Sathan terrifie the conscience as he will and let conscience speake the worst it can against it selfe yet God is greater Therfore let the sinne be what it will God will pardon all manner of sinnes as they pray to pardon all so he will take away all iniquity heale their backesliding but to come neerer the words I will heale c. The healing meant here is especially in the pardon of their sinnes answerable to their desires in justification And there is a healing also in sanctification by the Spirit when God takes away the venome from the wound then God cures in sanctification both are meant but especially the first In a wound we know there is 1. The malignity and venome of it and then 2. The wound it selfe so festered and rankled Now pardoning grace in justification takes away the anguish and malice of the wound so that it ceaseth to be so malignant and deadly as to kill or infect And then sanctification purgeth and cleanseth the wound and heales it up Now God through Christ doth both The blood of Christ doth heale the guilt of sinne which is the anger and malignity of it And by the Spirit of Christ he heales the wound it selfe and purgeth out the sicke and peccant humor by little and little through sanctification God is a perfect healer I will heale their backesliding See here the state of the Church and Children of God they are prone to backesliding and turning away That the state of the Church and Gods children is prone to backsliding we are naturally prone to decline further and further from God So the Church of God planted in a family in the beginning of the world how soone was it prone to backesliding this is one weakenesse since the fall it is incident to our nature to be unsetled and unsteady in our holy resolutions And whilst we live in the midst of temptations the world together with the sicklenesse of our own nature evill examples and Sathans perpetuall malice against God and the poore Church are ill Pilots to lead us out of the way This is spoken to make us carefull how to shunne Backesliding for we see how many opinions are foisted in amongst us and have got some head that durst not before once be named amongst us Popery spreads it selfe amaine even Churches are prone to backsliding Therefore S. Paules advice is Bee not high minded but feare Rom. 11.20.21 for if God spared not the naturall branches take heed least he also spare not thee What is become of Rome so the same will become of us if wee stop not our backeslidings Now in that Gods promise is I will heale their backeslidings observe in the first place That sinne is a wound and a disease Observ That sinne is a wound disease Now as in sicknesse there is 1. Griefe troubling and vexing the partie who feeles it and 2. Deformitie of the place affected which comes by wounds and weakenesses So in all sinne when wee are sensible of it there is first griefe vexation and torment of conscience and then
fortifie our selves against it and blesse God that wee live under such a gratious just and milde King and good government where there are such lawes against this great sin especially and beseech God long to continue his life and prosperity for our good amongst us For Vse then Vse Remember when we are to deale with God that he is the great moover of all things who if he be angry can overturne all things and crosse us in all things and can also heale us of all our diseases But what must we doe if wee would be healed We must take the course prescribed here Take unto us words humble our selves and have no confidence in Ashur munition people or in the worke of our hands but trust in God so shall we be happy and blessed Whatsoever our enemies be yet if wee can make God our rocke fortresse and shield then it is no matter who be our enemies Rom. 8.31 If hee be on our side who can be against us Let us all Ministers and all reforme our selves and stand in the gap after the course here prescribed and goe to God in a right manner so wee may dissipate all the clouds of anger which may seeme to hang over our heads and finde God experimentally making this promise good to us which he made then to his people I will heale their backesliding I will love them freely for mine anger is turned away from him Therefore let us doe as Iaacob did with Esaw A certaine way to shun anger when he came incensed with mighty displeasure against his brother Iaakob comes before him humbly Gen. 23.3 4. prostrates himselfe before him and so turnes away his anger So when God is angry with us and comes against us let us humble our selves before him to appease him as Abigall quieted David by humbling herselfe before him 1 Sam. 25.23 when he had a purpose to destroy her family So let us come before God in humility of fault and God will turne away his anger As when there was a great plague begun in the armie Num. 16.48 Aaron stood with his canser betwixt the living and the dead offering incense and making attonement for them whereby the plague was stayed So in any wrath felt or feared for our selves or the state we live in let every one hold his censure and offer the incense of prayer Take with you words God is wondrously mooved to pitty Reve. 8.4 by the incense of these sweet odours offered up by Christ unto the Father beleeve it it is the only safe course to begin in heaven such a beginning will have a blessed ending other courses politique and subordinate helps must also be taken but all is to no purpose unlesse we beginne in heaven because all things under God are ruled and mooved by him who when he is favourable makes all the creatures pliable unto us but especially makes this good I will heale their backsliding I will love them freely for mine anger is turned away from him The end of the sixt Sermon THE SEVENTH SERMON HOS 14.5 J will be as the Dew unto Israel he shall grow as the Lillie and cast forth his Roote as Lebanon His branches shall spread and his beauty shall be as the Olive tree and his smell as Lebanon THE Church as wee heard had beene humbled and therefore is comforted it is usuall in the Scriptures Ioel. 1.27 28. Hos 30.14.15 Isa â— 18 19. Deu. 3.1 Ier. 3.12 Ier. 3.12 Jer. 30.1 especially in the Propheticall parts thereof after terrible threatnings to come with sweet promises because God in all ages hath a Church Therefore God in this Chapter takes this course he makes gratious promises to this people grounded upon the former part of the Chapter wherein God had dictated unto them a forme of Prayer Repentance and Reformation Take with you words and turne to the Lord say unto him take away all iniquity and receive us gratiously c. Whereupon a Reformation is promised Ashur shall not save us wee will not ride upon horses c. Which was a reformation of that nationall sinne which they were guilty of false Confidence Now as we have heard God answers them to every particular He makes a gratious promise That he will heale their backesliding according to their Prayer Take away all iniquity and to that Receive us gratiously hee answers I will love them freely for mine anger is turned away from him Now it cannot bee but that God should regard the desires of his owne Spirit when both the words and Spirit proceed from him therefore he goes on more fully to answer their desire of doing good to them saying I will be as the Dew to Israell c. In which words the holy Prophet doth first by a Metaphar and borrowed speech set downe the ground of all happinesse So that there is here given a more full satisfaction to the desires of the Church 1. The cause of all I will be as the Dew c. 2. The particular Persons to whom to Israell 3. The fruit of this followes he shall grow as the Lillie and cast forth his roote as Lebanon Now the words read are a fuller satisfaction to the desires of Gods people which were stirred up by his owne Spirit I will be as the Dew unto Israell where 1. You have set downe The cause of all which followes God by his gratious Spirit will bee as the Dew unto Israell 2. And then upon that the prosperous successe this Dew of Gods Spirits hath in them They shall grow as the Lillie Object 1 J but the Lilly growes but hath no stability every thing that growes is not well rooted Therefore hee adds in the second place They shall cast out their rootes as Lebanon that is with growth they shall have stability not onely grow in hight speedily but also grow fast in the roote with firmenesse Object 2 And likewise as every thing that growes in roote and firmnesse doth not spread it selfe hee sayes he shall not only grow upward and take roote downe-wards But his branches shall spread whereby hee shall bee more fruitfull and comfortable to others Object 3 O! but every thing that growes is rooted and spreads is not for all that fruitfull therefore hee saith they shall be as the Olive tree his beauty shall be as the Olive tree for fruitfulnesse Object 4 Yet though the Olive bee fruitfull it hath no pleasant smell nor good taste therefore hee adds another blessing to that they shall in regard of their pleasantnesse to God and man that shall delight in them be as the smell of Lebanon Which was a wondrous pleasant delightfull place which yeelded a pleasant savour round about So wee see what a compleate kinde of growth this is wherein blessing upon blessing is promised the Holy Ghost cannot enough satisfie himselfe in varietie of comfortable expressions Nothing is left unsatisfied that the heart can propound Hee will make them grow be stedfast fruitfull delightfull
he hath union with Christ His life is hid with God in Christ Coloss 3 3 4. who when hee shall appeare he shall appeare with him likewise in glory Therefore if Christ be firme the estate of a Christian must needs be firme For he is a Cedar another man is as grasse or corne upon the house top Isa 40.6 All flesh is grasse saith the Prophet Object I but they have wit and memory and parts c. yet they are but as the flower of the grasse perhaps better then ordinary grasse but the grasse withereth and the flower fadeth what continueth then O the word of the Lord and comfort and grace by that word endures for ever and makes us endure for ever This is excellently set downe by the Prophet David Psal 1.3 we see there the righteous man is compared to a tree planted by the water side his leafe failes not So a Christian is planted in Christ he is still on the growing hand and his leafe shall not wither Those who are planted in the house of the Lord Psal 92.13 shall flourish in the Courts of our God They shall still bring fruit in their old age they shall be fat and flourishing they shall grow like a Cedar in Lebanon Vse 1 A comfort from the firmnesse of our condition This cleere difference should stirre us up to be comforted in our condition which is firme and stable Why doe we value christall above glasse Because it is brighter and of more continuance Why doe we value continuing things inheritances above annuities Because they continue If by the strength of our discourse we value things answerable to their lasting why should we not value the best things our estate in grace this is a lasting condition for a Christian is like a Cedar that is rooted and takes deeper and deeper roote and never leaves growing till he grow to Heaven Hee shall cast forth his Rootes as Lebanon Vse 2 Againe let all them make Use of it that find not the worke of grace upon their hearts O! let them consider what a fading condition they are in they thinke they can doe great matters perhaps they have a destructive power they labour to doe mischiefe to crush whom they will in this world But what is all this we see what the Psalmist saith of a Doeg a cursed man who had a destroying power Why boastest thou thy selfe in mischiefe O mighty man Psal 52.1 the goodnesse of God endureth continually Why boastest thou thy selfe that thou canst doe mischiefe and overturne Gods people c. Know this that the good-will of God continues Boast not thy selfe thy tongue devisest mischiefe as a sharpe razor God shall destroy thee forever He shall cast hee away and pull thee out of thy dwelling and roote thee out of the land of the living Those men that rejoyce in a destructive power in their ability to do mischiefe and exercising of that ability all they can they shall be pluckt out of their place and rooted out of the land of the living And as it is in Iob Job 27.21 they shall be hurled away as a man hurles a stone out of a sling Then what shall the righteous say they shall see and feare and say Loe this is the man that made not God his strength Psal 52.7 but trusted in the aboundance of his riches and strengthened himselfe in wickednesse He thought to roote himselfe so fast that he should never be remooved but at the last it shall come to passe that all that see him shall say loe see what is become of him this is the man that trusted in his riches and made not God his strength what is become of him saith David of himself I am like a greene Olive tree in the house of God Psal 52.8 I trust in the mercy of God for ever and ever Let them trust if they will in Riches Power Strength and Favour with Saul and great men yet notwithstanding be Doeg what he will I shall be a green Olive planted in the house of God c. So here is a double use the Scripture makes of these things 1. The godly man rejoyceth in his condition and 2. Other men feare and grow wise not to trust to their fading condition They are as the Prophet speakes as a bay tree that flourishes for a time Psal 37.35 and then after come to nothing their place is no where found They keepe a great deale of doe in the world for a time but afterwards where is such a one their place is no where found no where comfortably they have a place in Hell but comfortably a place no where This is the estate of all those who have not a good roote for saith Christ Mat. 15.13 Every plant that my heavenly Father hath not planted shall be rooted up It is true of every condition and of every man if God have not planted him in that excellent state or doe not in time he shall be rooted up for the time will come that the earth will hold him no longer he rootes himselfe now in the earth which then shall cast him out He cannot stay here long Heaven will not receive him then Hell must What a miserable thing is this when wee place and bottome our selves upon things that will not last when our selves shall out-last our foundation when a man shall live for ever and that which he builds on is fading what extreamitie of folly is this to build on Riches Favour Greatnesse Power Inheritance which either must be taken from him or he from them he knoweth not how soone What makes a man miserable but the disappointing of his hopes and crossing of his affections now when a man pitcheth his soule to much upon his worldly things from which there must be a parting this is as if it were the rending of the skinne from the flesh and the flesh from the bones when a mans soule is rent from that he pitcheth his happinesse on this maketh a man miserable for misery is in disappointing the hopes and crossing the affections Now onely a Christian plants his heart and affections on that which is everlasting of equall continuance with his soule as he shall live for ever so hee is rooted for ever in that which must make him everlastingly happy These things wee heare and they are undeniable true but how few make use of them to desist from going on in a plodding swelling desire of an earthly condition to over-top other men such labour to grow in taulenesse and height but strive not to be rooted Now that which growes perking up in height over-topping other things yet without roote what will become of it It will be turned up by the Rootes Now How shall we grow to be rooted How to be rooted in Grace For to attaine heereunto it is not onely necessary to apply the promises and challeng God with them but to consider also what wayes he will make then
good 1. To know Gods free grace First labour to know God and his free Grace in Jesus Christ 2 Pet 3.18 Grow in Grace and in the knowledge of our Lord Iesus Christ they goe both together the more we grow in the knowledge of our Lord Jesus Christ and of the Grace of God in him the more grace and rootednesse wee shall have For that which the soule doth cleerely apprehend it fastens upon in that measure it apprehendeth it Cleerenesse in the understanding breeds earnestnesse in the affections and fastnesse too So the more wee grow in knowledg the more we roote our selves in that we know And therefore the Apostle prayes for the Ephesians that they might have the Spirit of Revelation c. That they might know the height breadth depth and length of Gods love that passeth knowledge Ephes 3.14 For this cause I bow my knees unto the Father of our Lord Iesus Christ of whom the whole family of Heaven and Earth is named that he would grant you according to the riches of his Glory to bee strengthened by his Spirit in the inner-man that Christ may dwell in your hearts by faith that ye being rooted and grounded in love in the sense of Gods love to us and so of our love to him againe for we are not rooted in love to God till we be rooted in the sense of Gods love to us that you may bee able to comprehend with all Saints the height and breadth c. 1. Labour to know the Promises And withall labour to know the gratious Promises of Christ for we are knit to him by vertue of his word and Promises which like himselfe are Yea and Amen JEHOVAH yesterday to day the same for ever 2 Cor. 1.20 So al his Promises made in him they are Yea and Amen in themselves firme and firme to us in him They are Yea and Amen that is they are made and performed in Christ in whom they are sure to be performed and thereupon they are firme too God made them who is JEHOVAH and they are made in Christ that is JEHOVAH So God the Father JEHOVAH he promiseth and he makes them good in Christ JEHOVAH who is unchangeable But this is not enough 3. Our hearts must be stablished on that which is firme wee must labour to have our hearts stablished that they may rely firmely on that which is firme For if a thing be never so firme except we rely firmely on it there is no stability or strength from it Now when there is strength in the thing and strength in the soule that strength is impregnable and unconquerable strength In Christ they are Yea and Amen in whom he stablisheth us annoints us seales us and gives us the earnest of the Spirit in our hearts How doth God stablish us upon the Promises How God doth stablish us The rest which followeth is an explication of this when he gives us the earnest of the Spirit and seales us to be his in token he meanes to make good the bargaine then we are established But we are never firmely established till we get the assurance of salvation Then as the Promises are Yea and Amen in themselves so we are stablished upon them when we are sealed and have the earnest of the Spirit Let us labour therefore to grow in the knowledge of Gods love in Christ to know the height breadth depth and length of it and to grow in all the gratious Promises which are made in Christ who is Amen himselfe as his Promises are and then when we are sealed and annointed by the Spirit we shall be so stablished that nothing shall moove us Therefore let us use all meanes for the establishing of growth in us the Word and Sacraments especially For as Baptisme admits us into the house of God so by the Sacrament of the Lords Supper the blessed food of the soule wee are strengthened In the use of these meanes let us make suite unto God to make good his gratious Promise unto us that wee shall grow as Lillies and take roote as the Cedars in Lebanon Let us know that we ought every day to labour to be more and more rooted do we know what times may befall us We have need to grow every day to grow upward and in breadth and in depth If wee considered what times we may live to it should force us to grow every way especially in humility that roote and mother or graces to grow downeward in that to grow in knowledge and faith untill wee be filled with the fullnesse of God Object A poore Christian ofttimes makes this Objection O I doe not grow therefore I feare my state I am oft shaken therefore this Promise is not fulfilled to me Answ To this I answer Christians may be deceived for they doe grow ofttimes in firmenesse strength and stability though they doe not spread out they may grow in refinednesse that that which comes from them may bee more pure and lesse mixed with naturall corruption Pride Selfe-love and the like This is a temptation that old men are subject too especially in whom the heate of nature decayes who thinke withall that grace decayes But it is not so for ofttimes when grace is carried with the heate of nature it makes a greater shew being helpt by nature The demonstration but not the truth of grace is thus helpt Therfore this clause of the Promise is made good in old Christians they are every day more and more rooted firme stable and judicious and more able in those graces which belong to their place and condition Therefore they should not be discouraged though they be not carried with the streame and tide of nature help'd with that vigour that sometime was in them They grow in judiciousnesse mortifiednesse in heavenly-mindednesse and in ability to give good counsell to others This is well for we grow not in grace one way but divers waies not onely when wee grow in outward demonstration and in many fruits and actions but when wee grow in refinednesse and judiciousnesse as was said then wee are said to grow likewise Yet notwithstanding it should be the indeavour of all to grow what they can in grace when if they grow not so fast as others let them know that there are severall ages in Christ A young Christian cannot be so planted and so deepely rooted as another that is of a greater standing This should not discourage any seeing there are babes in Christ as well as strong men Therefore where there is truth of heart with indeavour to grow better and better and to use all meanes let no man be discouraged Remember alway this for a truth that we may grow and we ought to grow and the children of God ordinarily have growne more and more both in fruitfullnesse and stedfastnesse every way but not with a like growth in measure or time Therefore labour to make use of these Promises and not to favour our selves in an ungrowing
Law and Gospell the whole Word of God which he calleth right not onely because 1. They are Righteous in themselves but 2. Because they reforme whatsoever is amisse in us and rectifie us and 3. VVorke whatsoever is needfull for our good and salvation Now more particularly Gods wayes are 1. Those wayes wherein he walks to us or 2. The wayes that he prescribes us to walk in and 3. Our wayes as they are conformable to his Any of these are the wayes of God of all which more heereafter The wayes wherein he walkes to us Gods wayes to us because many of them are untraceable as unsearchable to us are not here meant As those of Election Predestination and Reprobation the reasons whereof if we take them comparatively cannot be searched out why God should take one and not another it is an unsearchable way But take a man single out of comparison the wayes of God will appeare to be right even in that harsh decree which many men stumble so much at for none are ever brought in the execution of that decree to be damned but you shall see the wayes of the Lord right who a long time together offers them a great deale of mercy which they refusing and resisting the Holy Ghost taking wilfully contrary courses worke out their owne damnation So that at length the issue of those unsearchable wayes will appeare to be right in every particular howsoever the comparative reason at the first why God singles out one man and not another will not appeare As for the wayes of his Providence in governing the world and ruling of his Church The wayes of his Providence c. this is the way of God which is right all which wayes though we cannot in all particulars see in this world yet in Heaven in the light of glory we shall see what cannot now be seene in the light of grace and nature For there be misteries in Providence who can tell the reason why of men equally good one should bee sorely afflicted and the other should goe to Heaven without any affliction in a smooth way none can give a reason of it but we must subscribe to the hidden wisdome of God whose wayes are unsearchable in his Providence yet are they most right though they be above our conceit If wee could conceive all Gods wayes then they were not Gods wayes for in his wayes to us he will so carry them as he will shew himselfe to bee above and beyond our shallow conceits But the wayes especially here meant are the wayes which he prescribes us to walke in and they are 1. What we must beleeve and then 2. VVhat we must doe there is First Obedience of Faith and then Obedience of life These are Gods wayes prescribed in the word and only in the word Now our wayes when they joyne with Gods wayes that is when our life Our wayes joyning with Gods wayes purposes and desires of the inner man in our speeches carriage and conversation agree with Gods wayes then in some sort they are Gods wayes the just shall walke in them They shall walke in these wayes that is in those wayes which God prescribeth As for those wayes wherein God walkes to us we have not so much to doe here to consider them But by walking in the wayes which he prescribes we shall feele that his wayes to us will be nothing but mercy and truth Psal 25.16 The wayes of the Lord are right those wayes that he prescribes to men to be beleeved and done they are right and streight that is they are agreeable to the first rule of all Right is the judgement and will of God He is the first truth and the first good the prime truth and good which must rule all others Mensura mensurans as they use to speake in Schooles the measure that measures all other things for all other things are onely so farre right as they agree to the highest measure of all which is Gods appointment and will So the wayes of God are said to be right because they agree to his word and will they are holy and pure as himselfe is just pure and holy The wayes of the Lord are right Right as they agree to that which is right and streight and right likewise because they lead directly to a right end We know a right line is that which is the shortest betweene two tearmes that which leads from point to point is the shortest of all other lines So Gods wayes are right and streight there are no other wayes which tend directly to happinesse without error but Gods wayes all other wayes are crooked wayes So Gods wayes are right as they looke to God and as they looke unto all other inferiour courses they are right to examine all our wayes by being the rule of them And they are right as they looke to Gods will and are ruled by him The wayes of the Lord are right Hence observe we in the first place that the first thing wee should looke too in our conversation must be to know this for a ground Observ That man is not a prescriber of his owne way and that no creatures will is a rule We must imbrace therefore no opinion of any man or any course injoyned or prescribed by any man further then it agrees with the first truth and the first right Gods wayes are right right as a standard that is a measure to measure all other measures by So Gods will and truth revealed is a right rule and the measure of all other rules whatsoever Directions therefore which we have of things to be beleeved and done from men must be no further regarded then as they agree with the first standard Therfore they are mistaken and desperately mistaken that make any mans will a rule unlesse it be subordinate to that which is higher at which time it becometh all one with the higher rule When a man subordinates his directions to Gods then Gods and his are all one Otherwise without this subordination wee make men gods when we make their will a rule of our Obedience The wayes of the Lord are right But of this onely a touch by the way the maine point hence is The Word of the Lord is every way perfect and brings us to perfection Observ As we may see at large prooved Psalme 19.7 c. Where whatsoever is Good Comfortable Profitable or Delightfull either for this life or the life to come is all to bee had from thence And the Wiseman saith Pro. 30.5 Every word of God is pure c. A similitude taken from gold which is fined till it be pure as it is expressed in another place The words of the Lord are pure words Psal 12.6 as silver tryed in a fornace of earth and purified seven times 2 Tim. 3.16 And so the Apostle to Timothy All Scripture is given by inspiration of God and is profitable for Doctrine for Correction for Reproofe for instruction in Righteousnesse that
the man of God may be perfect throughly furnished unto all good workes Vse 1 Since then the wayes of God are so Right Just Pure and Perfect this is first for Reproofe of them that adde hereunto as our Romish adversaries who doe heerein by their traditions and additions condemne God either of want of Wisedome Love and Goodnesse or of all So as all defects charged upon the Word are charged upon God himselfe who did not better provide and fore-see for his Church what was good for it But the Wise man condemneth this their audacious boldnesse where he saith Adde thou not unto his words Pro 30.6 least he reproove thee and thou be found a lyar They barre reading of the Scriptures or to reade them in english especially least the people become Heriticks They thinke it safe to reade their owne bookes and idle dreames but reject the Word of God and then as Ieremy speakes What wisedome is in them Jer. 8. â— Surely none at all for the onely wisdome is to be governed by Gods most holy word Vse 2 Againe it is for Instruction unto us to rest and rely upon this so holy right pure and perfect word Since it is so sure and firme we are to rest upon the Promises and tremble at the threatnings though we see not present performance of them because not one of them shall faile Mat. 5.28 For saith Christ Heaven and Earth shall passe away but one jot and title of the Law shall not faile What maketh so many judgements to overtake men but their unbeliefe what made their carcases to fall in the wildernesse so as they could not enter into the land of Canaan but their unbeliefe for saith the text of them They could not enter because of unbeliefe Heb. 3. â—9 Infidelity and not beleeving God is the roote and cause of all our woe It beganne with our first Parents and it cleaveth too close unto us even unto this day This commeth from our Atheisme and selfe-love that if a mortall man promise or sweare unto us we beleeve him and rest upon his word but all that the great God can doe unto us by Promises Commandements Threatnings Allurements and gratious Examples will not make us give credit to his word but rather believe Satan and our owne false and deceitfull hearts As for instance Isa 1.18 Isa 50.10 Heb. 13.5 God hath promised that If our sinnes were as red as scarlet yet he will make them whiter then the snow though they be never so strong for us yet he hath promised to subdue them If our wants be never so great yet if we will trust in God he hath promised to relieve us and hath said that he will not faile us nor forsake us if wee cast our care upon him So for the Threatnings we must beleeve that there is never a one of them but they shall come to passe as sure as the promises shall bee made good If these thoughts were firmely fetled in us that the wayes of the Lord are right and therefore must be all accomplished in their time it would make us restlesse to flie from sinne and the punishments threatned which all lye at the doore Gen. 4.7 and will quickly be upon us if they be not avoyded by sound and hearty Repentance Vse 3 Lastly if every commandement be right sure and just then when God commandeth doe it though the apparent danger be never so great and though it be never so contrary to flesh and blood pleasure profit or preferment yet know it is firme and sure and that our happinesse stands in doing it our misery in disobeying it As we know it was with Adam what a suddaine change did his disobedience worke in himself all the world since being leavened with that miserable contagious fal of his And for the whole word this is a generall we never want any good but for want of love and obedience unto it Psal 119.165 Great Prosperity shall they have saith David who love thy law and no evill shall come unto them And we never had nor shall have any hurt but from our unbeliefe and disobedience to the holy pure and perfect word of God which is attended with comfort and prosperity heere and â—â—dlesse Glory heereafter The wayes of the Lord are right In the next place If the wayes of the Lord be right and streight so streight that they leade directly to the right end then it is cleere Observ That the best way to come to a good and right end is to take Gods wayes For it is a right way and the right way is alwayes the shortest way Therefore when men take not Gods wayes prescriptions and courses they goe wide about and seldome or never come to their intended end Gods way is the right way and therefore brings a man to his right end Sometimes men will have their turnings their diverticula and vagaries but they find by experience that Gods wayes they are the right wayes so as they never attaine to comfort and peace untill they come againe into those wayes God untill then suffereth them to be snared and hampered and to eate the fruit of their owne wayes and then they see the difference of Gods wayes and theirs and that Gods wayes are the best and the streightest wayes unto true happinesse Indeed God suffers sometimes men that will have their owne wayes to come quickly to them as some men hasten to be rich and God suffers them to bee rich hastily yet they are none of Gods wayes which they take but climbe up by fraud and deceit I but that is only a particular end which God suffereth them to attaine by bie wayes but what will be the up-shot Where will all these wayes end at length surely in Hell For when a man goes out of the right and streight and direct way to be great in the world he is like a man vvho goes out of his way vvhich is further about who yet when he is in that vvay goes on through thicke and thinne because he will gaine some way He goes on through thickets and hedges faire and foule where he gets many scratches brushes and knocks Do any thinke in the world to attaine his particular ends vvithout the direct vvayes of God God may suffer him to attaine his particular end but vvith many flawes knocks and brushes upon his conscience vvhich many times he carrieth vvith him unto his grave and findes it a great deale better both to attaine unto his particular ends by Gods wayes and to have no more of any thing in the world then he can have vvith a good conscience For though they be good men oft-times God suffers such men to have bruses in their conscience all their dayes that they and others may know that the best way is the streight and right way which at last will bring us best to our end Having thus made it good That the wayes of the Lord are right now for conclusion of all
some comforts afforded them which supporteth them against all the stormes and tempests they endure they have alwayes a Goshen to fly too others shall perish in that way wherein they shall walke and escape The just shall walke in them but the transgressors shall fall therein Thus farre we are now come in the unfolding of this Chapter having shewed Gods rich and incomparable mercies to miserable and penitent sinners how ready God is to embrace such as this rebellious people named were with all the arguments used to make them returne unto the Lord we are now come at last unto the upshot of all a discovery of the severall effect and worke Gods word hath upon both sorts of people here named and aymed at The just shall walke in them but the transgressors shall fall therein These were very bad times yet there were just men who walked in the wayes of God so that we see In the worst times God will have alwayes a people that shall justifie wisedome God will have it thus even in the worst times that the just shall walke in them though before he saith Who is wise and who is prudent yet here he shewes that there shall be a number who shall walke in Gods wayes Who though they goe to Heaven alone yet to Heaven they will though they have but a few that walke in Gods wayes with them they will rather goe with a few that way then with the wicked in the broad way to Hell alway God hath some who shall walke in his way for if there were not some alway who were good the Earth would not stand for good men they are the Pillars of the world who uphold it It is not for wicked mens sake that God upholds the frame of the creatures and that orderly government we see all is to gather together the number of his elect of whom in some ages there are more and in some lesse of them borne thereafter as God breathes and blowes with his Spirit For according to the abundant working of the Spirit is the number of the elect Yet in all ages there are some because it is an Article of our Faith to believe a holy Catholicke Church Now it cannot be an article of Faith unlesse there were alway some that made this Catholike Church for else there should be an act of Faith without an object Therefore we may alwayes say I believe that there are a number of elect people that walke in the wayes of God to Heaven-wards And what is the disposition of these some The disposition of just men in their places to have a countermotion to those of the times and places they live in Some are foolish not caring for the wayes of God cavilling at them But the just shall walke in them that is they take a contrary course to the world that slights wisedome Thus in all times it is the disposition of Gods children to goe contrary to the world in the greatest matters of all They indeed hold correspondency in outward things but for the maine they have a contrary motion As we say of the Planets that they have a motion contrary to the wrapt motion being carried and hurried about every twenty foure houres with the motion of the Heavens they have an other motion and circuit of their owne which they passe also So it is with Gods people though in their common carriage they be carried with the common customes and fashions of the times yet they have a contrary motion of their owne whereby being carried by the helpe of Gods Spirit they goe on in a way to Heaven though the world discerne it not they have a secret contrary motion opposite to the sinnes and corruptions of the age and times they live in Therefore in all ages it is observed for a commendation to goe on in a contrary course to the present times Gen 6. Gen 18. Noah in his time Lot in his time and Paul in his time who complaines All men seeke their owne Phil. 2.21 it is a strange thing that Paul should complaine of all men seeking their owne even then when the blood of Christ was so warme being so lately shed and the Gospell so spread yet all men seeke their owne And he speakes it with teares but what became of Paul and Timothy and the rest Phil 3.20 But our conversation is in Heaven from whence we looke for the Saviour the Lord Iesus Christ c. Let all men seeke their owne here below as they will we have our conversation contrary to the world Our conversation is in Heaven c. So that they hold out Gods Truth in the midst of a crooked and perverse generation that is when every man takes crooked wayes and courses in carnall pollicie yet there are a company that notwithstanding walke in the right wayes of God cleane contrary to others The just will walke in the right wayes of God As holy Ioshua said Choose you what you will doe Josh 14.15 but howsoever I and my fathers house will serve the Lord. So when many fell from Christ for a fit because his Doctrine seemed harsh Peter justified that way when Christ asked him will ye also leave me with the rest who are offended Lord saith he whether shall we goe we have tasted the sweetnesse of the Word and felt the power thereof Whether shall we goe Lord Joh. 6.68 thou hast the words of Eternall life So Gods people have an affection carriage and course contrary to the world Reason The Reason is taken from their owne disposition they are partaker of the divine nature 2 Pet. 1.3 which carrieth them up to God-wards against the streame and currant of the time Vse The Use hereof shall be onely a Tryall of our selves in evill times whether or not then we justifie Gods wayes and the best things If we doo it is a signe we are of the number of Gods elect to defend and maintaine good causes and right opinions especially in divine truthes which is the best character of a Christian others in their owne spheare have their degree of goodnesse but wee speake of supernaturall divine goodnesse a man may know he belongs to God if he justifie wisedome in the worst times if he stand for the truth to the utmost thinking it of more price then his life It is the first degree to Religion Luk. 14 26. to hate father and mother wife and children and all for the Gospell Now when a man will justifie the truth with the losse of any thing in the world it is a signe that man is a good man in ill times Therefore in ill times let us labour to justifie truth both the truth of things to be beleeved and all just religious courses not onely in case of opposition being opposed but in example though wee say nothing Heb. 11.7 Noah condemned the world though he spake not a word by making an Arke so Lot Sodome though he told not all Sodome of