publique to his glory his glory it is to passe by transgressions it is a great glory to passe by many transgressions if it be his peculiar glory to passe by any Where sinne hath abounded grace abounds where grace abounds glory abounds where much sinne is pardoned He cals them to acknowledge his mercy and makes it an illustration of the former Take away our transgressions and receive us graciously That is the first it is a clause of illustration Secondly observe it as a clause of inducement a motive and argument to perswade God to forgive them So it stands thus Take away iniquity because thou art gracious because thou usest to receive favourably therefore take away iniquity They begge for grace in the name of grace and mercy in the name of mercy shew mercy because thou art mercifull take away iniquity because thou art gracious and favourable therefore take away iniquity It is the strongest motive of all others to presse God from himselfe to pardon sin The point is this He that comes before God to begge for mercie must bring no other motive but mercie There is no such strong prevalent motive with God to shew mercy as mercy Mercy is the thing we sue for and mercy must make God shew it He expresseth it so I will pardon for my name sake in one place For mine owne sake in another place For my owne sake will I doe this to the House of Israell For my promise sake in another place For my mercy sake in another place Here are four and they are all alike to shew that mercy comes from it selfe it hath a reciprocation it moves circularly it begins in mercy and it ends there For mine owne sake that is for himselfe and his mercy is himselfe For my name sake that is as much as for my mercy Thy name is as Oyle powred out and it appeares that his name is as Oyle by his mercy for mercy is that Oyle that Swims over all liquors it appeares over all other works it is manifest to all For my promise sake that is as much as for his mercy for Gods Promises are Promises of mercy So all agree in this for my name sake it is a name of mercy for my Promise sake they are Promises of mercy for mine owne sake he is a God of mercy But yet more plaine when God speakes of shewing mercy he makes it come round to shew that mercy is the thing that he will give and the ground why he gives it In Exod. 33. I will have mercy on whom I will have mercy See how it runs it is thus I will have mercy on whom I will that is because I will so if we presse God for mercy doe it thus Lord be gracious that thou mayest be gracious and be mercyfull because thou art mercyfull Pardon because thou art gracious thy mercy hath an everlasting Duration The Psalmist presseth it so Have mercy on me according to thy great goodnesse and according to the multitude of thy mercies take away mine offences See how sweetly he presseth it Have mercy according to thy goodnesse he makes it come to it selfe Pardon me according to thy goodnesse be mercifull because thou art mercifull he had no other motive In another place he hath the same Reciprocation Doe good for thy name sake because thou art good deliver me because thou art good doe good and deliver me It is the same reciprocation that Isaiah makes Isa 63. He hath beene good to the House of Israell for his goodnesse and because his mercies are everlasting He hath beene good for his goodnesse To instance no more places in the new Testament there is the same reciprocation that John makes John 1. Of his fullnesse we all receive grace for grace mercy for mercy it is not onely grace after grace which is a good interpretation the first grace and the second grace the grace of Acceptation and the grace of Strengthning the grace of pardoning and the grace of reviving and quickning all grace is from God But it hath a fuller signification Grace for grace Grace because he is gracious because he is mercifull he shewes favour he turnes it to himselfe So now the Lession is this that When we come to sue for pardon of sin before the Throne of Grace we have no name to come in but the name of Christ The name of Christ is a name of mercy that is Gods owne name he that comes to plead his owne merit comes in his owne name He that comes to plead the Merits of any other pleads in a Strangers name If merit and satisfaction had been that way then were mercy no more mercy and grace no more grace then all the Saints of God were out of the way for they all went in this path Mercy was the Citty of refuge to which they went and the path by which they went Mercy was the Water in the Well and the Paile they drew it with they sued for mercy in the name of mercy The Publican David Peter St. Austin saith of Peter well I read of Peters Teares but no man ever read of Peters satisfaction Peter could not goe in that name Our blessed Saviour hath taught us therefore so to pray Forgive us our Trespasses he taught us not to pray as the Servant in the Gospell Have patience with me and I will pay thee all Lord be favourable a little longer lend me a little life and I will make thee satisfaction No that is not the Prayer he that goes that way misseth but here is the Prayer Pardon and forgive for thy name sake and for thy mercy sake Take away iniquity and receive us favourably receiue us to grace and Pardon for thy mercy sake This is the Forme that Penitent faith full soules look to God in No Creature is capable of merits therefore let men never trouble themselves with the discussion of that it is so repugnant that the Angells though they never sinned cannot merit they doe but their duty Adam in integrity could not merit if innocency cannot merit sin cannot if the State of Angells cannot merit humane cannot Nay the Saints that are called out of darknesse and sanctified by grace those Saints though it were possible they should never sin not so much as in the circumstances of any good Act that they should not be touched with veniall sins as they call them with no ill thought or idle word or unprofitable gesture if they were borne and sanctified from the womb as John Baptist and Jeremiah and should continue in a course of sanctification without any treading awry they could not merit when they had done all they must say They were unprofitable Servants He that doth his duty cannot merit ye are but Servants when you have done all you can nay when you have done all you should if it were possible that is more then all you can For that grace that God gives us though it be a good evidence of his spirit and of
need of receive us mercifully favourably receive us to thy grace In that I shewed you the reasons why it is annexed to the former part as a clause of Illustration shew thy selfe Gracious by pardoning our sins As a clause of inducement we intreat thee for the goodnesse of thy grace and mercy to shew thy selfe so in pardoning our sins we come to God for grace in the name of Grace and for Mercy in the name of Mercy Thirdly as a clause that makes up a perfect Ennumeration of all wants that are comprised under these two heads Take away iniquity and receive us graciously Thus sarr I went That that remaines in the second part is onely the Order of these two particulars For there is some reason why the Prophet sets them in this Order Why not first receive us graciously and then Take away iniquity for all other blessings are Originated in the love and favour of God It is from his love and grace that he grants pardon to us of our Transgressions there is no pardon of sin where there is not grace and favour and love Therefore the Psalmist Psal 85. he sets them in another Order O Lord thou hast beene gracious to the Land And then followes in Vers 2. Thou hast forgiven the iniquities of thy People First God is gracious and then he forgives iniquity the pardon of sin must flow from his grace and favour It is true the love of God must of necessity goe before in the order of nature all the effects of his love and favour whatsoever the cause must be before the effect and the Fountaine before the Streame in nature But yet the Scripture useth some difference of setting downe these particulars for sometimes it sets the one before and sometimes the other The reason is because they are mutually infolded and so close knit that one cannot be without the other There is no greater demonstration of Gods grace and favour then the pardon of sin if there be grace and favour there will be forgivenesse where there is forgiveness there is an evident testimony that God hath shewed the riches of his grace therefore though the Prophet set it here in another order then sometimes it is in Scripture there is good reason for it besides that there may be three things said for the justification of this order there are three reasons of it Eyther as they conteine in them a Petition for the enlargement of the continuance of grace Or for the enlargment of the Evidence and demonstration of grace Or a Petition for the enlargment of the communication of his grace to them In all these 3. sences the order is every way justifiable First in putting these two together there is a Petition for the inlargment of the continuance of Gods grace Take away iniquity and receive us graciously In these two he prayes for the giving of grace and the duration and perpetuation of it So the order is thus Grace cannot be continued till it be bestowed and given In the first word he prayes for the giving of it that God would receive them to a state of reconciliation In the second that he would continue them and keepe them in that estate Shew thy selfe first gracious in pardoning our sins and shew thy selfe againe gracious in keeping us from committing sin What profits it though our former sins be pardoned if we continue in them Therefore the Prophet teacheth them to beg not onely for forgivenesse of sins but for strengthening of grace to continue in it To shew that apenitent faithfull soul stands in need of God after his sins are pardoned We have not done with God when our sins are pardoned we need a further enlargment of grace to keep us in that estate lest we relaps Therefore the beleiving soul makes up his Prayer of these two Lord thou hast been gracious and I rely upon thee for the time to come that thou wilt still The Point is this that The faithfull soul after it hath had a tast of the goodnesse of God in the pardon of sin it rests not there but goes on still to beg more grace A greater enlargement of favour it must needs be so in the order of our desires Grace is of a ravishing nature when it possesseth the heart it inflames it Even in Heaven where grace is full there is an Apetite of complacency for desire of the continuance of that grace and favour though there cannot be a desire of more where the Vessell is full But in Earth where grace is powred in by drops there is an Appetite of desire because there is want continually And we never have grace but that we see we want more then a man loves grace more when God powres in more and he thinks he wants more It is the order in Gods proceeding he layes this method he gives his spirit for this purpose not onely to cleanse us from sin but to strengthen us for new obedience not onely to Seale to us our reconciliation for the present but to keepe us for the time to come And both these are the free gift and work of Gods Spirit it is his spirit that seales to us pardon and it is his spirit that strengtheneth us that we may walke by the strength of that grace And the order of our necessity is such For otherwise how should we doe It is by grace we stand and rise and goe on and persevere A Christian stands in need of God in all the passages of his life every minute and every moment of time for temporalls for spiritualls for naturalls If we looke to those things of nature that we need First it is the goodnesse of God that must give a man meat for his body And aftermear it is a second grace to give him a Stomack And after that it is a third good to give him digestion And after that it is a fourth manifestation of goodnesse to turne it to blood and spirits that it may be healthfull So for temporalls it is one Testimony of goodnesse that he keeps us from danger It is a second that he keeps us in the right way And it is a third that he brings us safe to the end of our journey In spirituall things much more if God should first prevent us with grace and then leave us to our selves what security could we have Our latter end would be worse then our beginning We are not able to subsist of our selves one moment of time Gods grace must have the glory and honour of all that it may have the honour the Prophet here teacheth them thus to pray for the first grace and the second grace for the beginning and for the continuance of grace to work the will and the Deed that he would perfect the work First Take away iniquity shew thy selfe gracious in pardoning and then continue that grace keep us from sinning againo That is the first justification if we consider the enlargement of the continuance so the order is good Secondly
now the line that is conformable the line that makes the proportion to the other line the line that hath the similitude and Image of the other stamped on it that is it which is the redition the appodesis that which answers the former line in every proportion in every part So doe our eyes wait upon the Lord our God untill he have mercy upon us So here face answereth face and bone answereth bone There is mention of Masters and superiors in the first of a Heavenly Master in the second There is mention of Servants in the first of the Servants of God in the second of looking up in the first of waiting in the second of eyes corporall in the first of eyes spirituall in the second Onely this line exceeds the other in this one proportion it is drawne a little longer then the former because Gods mercies are of an infinite longitude there is nothing able to paralell them Vntill he have mercy upon us Of the first of these I spake in the Fore-noone and it was but halfe the Journey I meant then to have taken I shall now speake to the second part the proportionable redition it is the writing that matcheth the Coppie that was set in the former words If I had handled it then it would have been but halfe an houre I shall now lengthen it to the full and trust your memories with that I delivered The sum was but these two things The duty of Christians to know that they must dedicate to God as the faculties of their mind so the parts of their bodies their Tongue that is their glory and their eyes those are their Lamps and the light of their bodies and those are their perfections if they shine in the presence of God by looking up to him That was the first Secondly the duty that concernes you that are of the lower sort those that are in the condition of Servants of what sex soever that it is a conscionable performance that God expects at the hands of Servants to give faithfull and constant obedience and conformity in all things in a submission and subordination to God in all things to the will and inclination and direction of their Masters So here is the Coppie set and that is a good draught that must exceed it and that must be the labour of us that are to speak and heare of it and I will come directly to it and there are but these two parts of it which are two of the foure which I mentioned in the Fore-noone There is the paralell that answers the Coppie before So doe our eyes waite on the Lord our God And the Date and Duration of this duty how long it is to be continued Vntill he have mercy on us So these are the two things that now I am to speak of And the first of these is the Paralell that matcheth the Coppie the proficiency that Christians make by the documents they have from these temporall relations and it is set downe here by a great deale of advantage there is never a word but hath its emphasis and there is never a word but will require a reason to be given of it why it stands in this place Why our Eyes Why Waiting Why upon the Lord Why another name of excellency is added The Lord our God What is the extent of this So So our eyes waite which is the proportionable part I say there are reasons to be given of all these and instructions that will arise out of them First why he mentions eyes so our eyes waite For he might have varied it so our souls wait which is the chiefe scope and intention of the Psalmist But because he had mentioned the eyes of Servants before he mentions the eyes of Christians the Servants of God now So our eyes waite It shews us thus much that our eye is the Hand-maid of the soule that is exercised in all those duties of piety in which the soul is conversant If the soul look up the eye looks up So the eye is a faithfull Hand-maid The eye looks not downe when the soul looks up it not onely looks but waits Therefore he mentions the eye to shew that the eye of a Christian must be indefatigable in looking up to God It not onely beares a part with the soul in the act but in the constancy If the soule be breathing the eye will still be darting up beames of love and desire to those same Hills to which the soul looks therefore it may be added here the eye waits because it is but a perfunctory performance that is discharged by the eye a man would think I may appeale too to you it is a great part of your religion the lifting up the eye if religion be to be measured by that there is abundance of devotion Men now will not vouchsafe to bow the knee in prayer I put a difference between those that are in Pews and 〈…〉 are in the Isles and between standing and sitting for sitting is an 〈…〉 gesture in 〈…〉 is Heavenly 〈…〉 you stand for that purpose 〈…〉 the 〈◊〉 in prayer it is 〈…〉 but they will not bow 〈…〉 it is but a reach 〈…〉 The reason you desire to 〈…〉 you 〈…〉 It â—uts me to goe on my self 〈…〉 aâ—â—ections and extravagant notions and that is that that must be set upon the skore of repentance it cuts me though I love not to look about yet to see people in prayer look every way is this to keep the eye waiting When the soul labours with God in prayer the eye will strive in fellowship with it it will embrace an act of constancy as well as fâ—rvency It is an evill Maid that leaves her Mistresse it is the highest delusion of God and deprivation of the comfort of our selves when we give our selves to gadding and yet come to Prayer therefore there is somwhat in this that he sayth the eye not onely the eye looking but The eye waiting the reason of the second word Now he leaves the similitude the first line for in the first line it is so as the eyes of Servants looke and the eyes of a Maiden looke here it is the eye waits There is good reason to wait is more then to looke to wait is to look constantly with patience and submission by subjecting our affections and wills and desires to Gods will that is to wait David in the second part in the second line he gives a better word he betters his Coppie There is the duty of a Christian to better his example the eyes of Servants look Davids eyes shall waite So doe our eyes wait It is true indeed this word is not in the Originall therefore you may observe it is in a small letter in your Bibles to note that it is a word of necessity added for the supply of the sence because the Holy Ghost left it not imperfect but more perfect that he put not in the Verb because it is left to every mans heart to supply a
were formes sâ—t in the old Testament for the blessing of the people thâ—â—e is a forme soe that Numb 6. they were to blesse them thus saying The Lord blesse you When the Arke removed there was a forme for that the forme then was Arise O Lord in thy resting place among the many thousands of Israel When the Arke stood still Returne O Lord to the many thousands of Israel For the worke of purification when any place was to be cleansed from the guilt of blood that lay at the doore of the Citie thus they were to say Lord be mercifull to thy people and lay not guiltines of blood to us In the time of repentance and humiliation the Prophet then sets a forme for them Joel 2. Let the Priests the Lords remembrancers stand betweene the porch and the Altar and say spare thy people O Lord. And here Hosea seeing the necessitie in regard of the great defects and many wants of the people he cals on them to call upon God and that their prayer might be accepted as one that ministred to their infirmities and helped their necessities therefore he gives them this forme he gave it to them and the Spirit of God commends it to us by leaving it in Scripture as an example for us to make our prayers by as a warrant upon occasion especially in publick to use such a forme Take to you these words that I prescribe and say thus to him The Chaldee paraphrase so descants upon it and some other Rabbies use either these or the like words as these Take away all iniquitie and receive us graciously So I have done with the preparative that is the rule of exhortation Now Secondly the rule of direction and that hath two parts One is precatorie take away all sinne The other part is promissorie So will we render the calves of our lips I begin with the first of these that is the part precatorie and therein are two things The parts of which the prayer consists And the order of the parts The parts of which the prayer consists are two One is Take away all ill The other is Shew us good receiveus graciously The first part is for the taking away of all ill and the worst ill the ill of sinne It is but short but it is very pithie There are three words in it and they all have their emphasis it is not called sinn but iniquitie it is not this or that sinne but all it is not only lay it aside for a time but take it away remove it So these three make three parts There is first the thing deprecated and prayed against that is iniquitie and sinne Secondly the extent of it how farre the deprecation reacheth not to a few not to some but all take all iniquitie away and leave none behind Then thirdly the manner of the removing of it a word that is very full Take it away We shall see the meaning of that when we come to it The first is the thing deprecated sinne The Prophet labours hereby by setting this forme to draw them to the acknowledgement of their sinne and not only to an acknowledgement but to an aggravation To an acknowledgement in that he wisheth them to pray thus Take away iniquitie Saith Tertullian well there is in all Petitions of mercie a secret confession of sin he that begs pardon acknowledgeth sinne He would not only draw them to an acknowledgement but to an aggravation Therefore he useth not the common word take away sinne but take away iniquitie iniquitie hath a greater stroake saith Austin it is plaine that sinne is common iniquitie is extraordinarie There are none of us all but acknowledge our selves sinners and we doe not think much to be so called but men will blush and be ashamed and loath to be accounted those that are impious that have iniquitie Austin shewes by it that there is more in iniquitie then in sin therefore the Prophet useth that phrase to teach us what is the greatest ill against which we are to bend all our prayers what was the great evill against which they were to millitate with their prayers sinne and iniquitie All a Christians labours all his examinations all his prayers and devotion are to looke this way to the taking away of iniquitie It is the most frequent Prayer that we are to put up it is that daylie prayer that wee are to put up what ever we doe and what ever wee stand in need of there is no blessing that we are to beg of God but this must goe in aske in the first place pardon of sinne If a man be to sit downe at his Table to eate meate first beg pardon of sinne because sinne will be a meanes to curse it to him it cannot be good without Gods blessing sinne may hinder the naturall worke of the creature if a man be to goe a journey and beg Gods protection let him first aske pardon of sinne for that will expose him to danger there is no keeping of sinne in the house and in the heart first beg for the removing of that If a man goe about his worke he begs Gods blessing upon his labour but first let him aske reconciliation and pardon of sinne for sinne will make a mans labour unfruitfull and unprofitable and bring a curse upon his labour If a man come to the House of God to heare the word of God and to joyne in prayer with the people of God O let him though he meane to aske a blessing that it may edisie yet let him first beg pardon for sinne stops the eares of a man in hearing and stops the eares of God in hearing When God speakes to us if sinne be not purged out of our hearts we shall not benefit by the word and we shal have no benefit by our prayers If I regard iniquitie in my heart the Lord will not heare my prayer Therefore this is the reason the Prophet would have them bend the Forces of their indeavours and prayers against sinne It is not take away our punishment or take away thy plague they were in miserie now the Prophet teacheth them not so much to pray for that in generall but that that they should stand upon is Take away iniquitie And that is the reason why of all other prayers the Devill most opposeth a man both in making of this Petition and in the comfort by it He contradicts this prayer especially because it is a choice fruit of Gods Spirit and it is that prayer that ruins his Kingdome reconciliation puls it downe therefore he opposeth that One way whereby he opposeth it is by keeping men from seeing their sinnes He that sees not his sinnes begs not pardon if we be blind we shall be dumb in that sence If he cannot hinder from the sight he will hinder from the sence a man will never aske pardon of that that he feeles not burthensome If he prevaile not with that then he will keep them from the hope of pardon and make
repentance that crucisies this sin but nature but his gamâ—ng and intemperance these he will keep A true convert makes no distinction of pleasant or unpleasant sinnes no here is my Dalilah begin with that first all iniquity is to be relinquished he that expects pardon of all must renounce all Thirdly there is another reason that thereby hee might draw them to an acknowledgment of the great goodnesse of God that he was able to pardon all Take away all iniquity all summed up together By saying all they acknowledg that God could and would remit all if they repent of all and leave all Note that there is no burthen of sinne so great but God can pardon it and take it away There is a greater all of Gods mercie then of our sinnes and of Christs merits then of our sinnes for all the sins of the world put together they are finite he is an infinite Majestie but in themselves God can number them for they are written in his booke The alsufficiency of that merit and sacrifice that Christ layd down and the price of that inestimable blood that is infinite There can be no number made of the vertue of those drops of blood which Christ shed there can be no number made of that mercie the drops of which God comprehends us with therefore mercie and merit is greater then sin If we can confesse all God can pardon all Look as in nature the Philosopher observed that infinite is of that extent that no finite can be proportionable as an infinite number though there can be none because another number may be added but an infinite number ten thousand millions it is as far off of infinite as tenne because there is no proportion because it may be multiplyed and multiplyed So though sins be many as millions it hath no proportion to the merits of Christ why because they are infinite that blood is of excellent vertue it can wash white because it is infinite it hath sufficiency to pardon all sin and do it easily So it is as if he had said O Lord we are ready to confesse all take all away what we can we alleadg against our selves we beseech thee shew mercie We know thy mercie is greater then our sins as we confesse all pardon thou all The Scripture sets it out by an all too the blood of Jesus Christ cleanseth us from all sin God hath made his promise so At what time soever a sinner repenteth I will blot out all his wickednesse That thereby they might be drawn to acknowledge his gooodnesse and mercie to exclude their sins therefore the Prophet expresseth it by this all Their sins were innumerable but Gods mercie is more innumerable their sins were great but Gods mercie is greater if they will have God to pardon all they must confesse all let this be the form you will use that is the second the extent Now the third is the mayn the manner of the removall they pray for Take away But I see the time is past therefore I will break off SERMON IIII. Hosea 14.2 Take away all iniquitie and receive us graciously c. AS every Nation in the world hath some peculiar language whereby they doe converse mutually one with another so it is true also of all the graces of God which the Apostle cals the fruit of the Spirit every grace of the spirit it hath a peculiar tongue or language a form of speech whereby Christians converse with God There is one language of faith another of repentance another of prayer another of zeale another of thankefulnesse Each of these they have severall words severall kinds of dialects whereby they expresse themselves The words of faith are victorious words the words of thankfulnesse are glad and chearfull words the words of zeale are fiery the words of prayer are winged the words of repentance bitter and heavy words Each of these languages and all sorts of words they have their particular tones and acccents whereby they expresse themselves whereby pronunciation is made For faith forceth out her words thankfulnesse poures out her words repentance drops them out zeal flames them out and prayer darts them out There is none of all these languages but we have a modell of them in this short Scripture The language of repentance that is in those words Turne to the Lord. The language of prayer in those Take away all iniquity The language of faith in those Receive us graciously Of thankefulnesse in those we will give the calves of our lips And lest any of these should be wanting we may find the fifth too the language of zeale that is in the Prophet that excited the people to these duties Take with you words and turne to the Lord or turne to the Lord and in turning take words and say c. Some of these words I have spoken of already you may remember I divided the whole into two parts A rule of excitement and a rule of direction The excitement to two duties the duty of action Turne to the Lord and the duty of elocution In generall take to you words and in particular it hath reference to this forme say thus to him make your prayers after this if you cannot doe that use this prayer that was the excitement The rule of direction or forme of prayer and thankefulnesse that he gives them followes That consists of two parts One part is for the donation of grace Take away all iniquity The other is promissorie for the returning of grace the grace of thankefulnesse So will wee give the calves of our lips I am yet in the former of these and that consists of two parts the precatory One part is deprecatory for the removall of ill Take away all iniquity The other is supplicatory that is for the pouring out or the effusion of good the best good the good of grace receive us graciously I am yet in the former part I considered three parts according to the three words for they have all their phasis It is not take away sinne but take away iniquity it is a word of weight It is not take away our iniquities or this or that iniquity but all the reason of that I gave also the extent of it for the removing of all you heard it The manner of removall that the people must beg that is in this Take away all a word that is very full of a large signification It is more then forgive Compare it strictly with the nature of the word and it is more then crucifie The forgivenesse of sins that properly concerns culpa Sin may be committed where it is forgiven according to the essence of it it is not alway wholly crucified and taken away It is more then subdue and mortifie and keep under sinne Sin may be mortified though the dregs and lees and seeds of it are still behind it shall never be put out wholly out of any vessel of election in this life But this word in the prayer extends to both Take away
cannot be done but by the bath that is taken from Christ and the mercie of God The Jewes that were ignorant and knew nothing in the time of Christ they knew that who can forgive sinnes but God Though they misapplyed it yet it is was true in the thesis and in the generall who can forgine sinnes out God And Christ unlesse he had been God could not have forgiven sins who can forgive sinnes but God Cyrâ—l well upon the place gives the reason it must needs be so because God is the Law-giver and the Judg saith he to whom can it possibly belong to pardon and passe by and wipe away the transgressions of the law but to him that is the giver of the law Therefore none of the Prophets or Apostles durst ever arrogate this priviledge Nathan when he was sent to David though he had a commission from God durst not speak in his own name but the Lord hath pardoned And if there were no Prophet or Apostle durst assume so much shall we that are men far inferiour in place and piety and those speciall intercourses of the love and knowledge of God It is true there is a power given to Ministers declaratorie to publish and pronounce pardon to the truly repentant but the power of absolution properly so called and the power of taking away and pardoning that onely God keeps in his own custodie Saith Ambrose well the Minister of God doth that that belongs to his duty when he declares and publisheth pardon to the repentant but he exerciseth not any power and authority it is but Ministeriall Therefore Saint Austin observes well that when Christ gave this power to his Apostles and Disciples whose sinnes ye remit they are remitted he first premiseth he breathed on them and said receive yee the holy Ghost Saith he first they received the holy Ghost and then whose sinnes yeremit they are remitted For it is the holy Ghost that puts away sinne and not you It is Austin's observation And we may further observe that Christ when hee healed any commonly hee pronounced forgivenesse of sinnes but the Apostles though they healed many yet we never read that they used this word To note that Christ gave the power of healing to them but he kept the power of pardoning to himselfe Further then it is ministeriall hee kept the power of putting away of sinne to himselfe for it is an act of Majestie it cannot be so to others God may make Angels to declare it or men but the power is proper to him Christ gave the power of healing to the Apostles but hee kept the power of pardoning to himselfe Saint Austin presseth it against the Donatists sweetly who would faine have got the power to themselves Austin askes the question tell me the vertue of whose name takes away sinne He speaks of himselfe is it the name of Austin is it the name of Donatus it is neither the name of Paul nor Peter who is Austin who is Donatus And the Apostle presseth it who is Paul and who is Apollo but the Ministers of CHRIST But who is it that takes away sinnes GOD Himselfe This is the second thing the Prophet would bring them to know and acknowledge in this word O Lord to thee belongs mercie and forgivenesse thou art the Father of mercie we can feel the smart of sinne but cannot remove it thou must either take it away or else it will not be taken away therefore shew mercie and come among us either take it from us or else it will take us from thee remove it from us and remove it from thee Take away sinne and receive us graciously I have done with the first part the precatory part which concernes Malum tollendum the evill to be removed the evill of sin The second is bonum largiendum in these words â—â—ke away all iniquity and receive us graciously It is in the Originall and shew us good Yet in the Originall a little further Take away iniquity and receive good Like that phrase in the Psalm He received gifts for men that is he gave gifts to men Receive good that is shew good shew thy grace that is as it is well interpreted in English receive us graciously Two things are to be considered in it One that I propounded in the forenoon though I came not to it that is the connexion of this part to the other The other is the order of this part with the other why it is joyned or added to the other clause and why it followes it I shall hardly speak of all But let us looke upon the connexion why is this clause added to the other Is not this enough take away all iniquitie It seemes this is superfluous for where-ever sinne is pardoned grace is conveyed where GOD takes away sinne he discovers grace and where hee crucifies the old man he stamps the image of the new where hee frees from death he gives interest to life where sinne is pardoned salvation is stated upon the soule what need this follow this one word take away all iniquitie is all the expression that need to be used But the Prophet would bring them to a greater enlargement and it is added for speciall reasons I will bring them to these three First it is added as a clause of illustration Take away all iniquitie so shew thy self gracious favourable Noting this that there is nothing doth more magnifie the goodness glory of God then the pardon of sin nothing doth more shew his grace then that As if he had said thou art the Father of mercie we have need of mercy thou hast mercy for thousands and we are thousands that beg it we pray thee to pardon our sins and manifest thy mercie in pardoning by receiving us graciously shew us grace in the pardoning our sins It is the greatest evidence of the mercie of God in the pardoning of sinnes it is that that glorifies God most It is well said by the Psalmist that his mercie is over all his works and we may say of the grace of pardoning that it is over all his other mercies There are other mercies that God shewes us that concerne our temporall estate O these come not within compare Nay spirituall mercies if he preserve any it is the grace of custodie If he deliver any from danger it is the grace of liberty If he accept our prayers and receive them at our hands that is a testimonie of mercie the grace of acceptation but if he pardon sinne that hath all in it that is Gods tender mercie in that he shewes bowels of mercie He opens his casket of mercy in all favours but hee opens his owne bowels when he pardons sinne that includes all mercies that David calls his tender mercies Over all our works it is even over the worst workes of ours which is sinne Over all Gods works it is euen over all the best of Gods works besides in creating preserving and keeping It is that that shines and breakes
forth and surpasseth all other his attributes it is that that glorifies God most that honours him yea that God himselfe hrnours most His grace and goodnesse appeared in the creation of the world that was a great mercy mercie budded out then but that was not so great a mercy as the pardon of sinne For nullitie though it be farre off from God yet it is nearer God then sinne and iniquity is because that is more repugnant and contrary to his nature it is more to pardon a sinner then to create a world it is more to pardon one sinner then to make a million of men It is over his works of power over his works of justice Justice is seen in punishing of sin God shews his power in that but there is a greater power seen in the pardoning of sinne it is plain His power in executing of justice it is as the strong man but his power in magnifying his mercy is as the stronger man for it binds the hands of justice the stronger man comes and binds the strong man Grace and mercie are the stronger attributes stronger then justice though both be the same in God yet in manifestation it prevailes and exalts it selfe against justice If Gods power be seen in punishing much more in pardoning because mercie conquers justice Besides see it in our selves for a man that punisheth another it argues he hath power over another but he that pardons him that deserves to be punished shews 〈◊〉 â—ee not only hath power over another but over himselfe because pardon is both an evidence of that power that should have been in punishing and of a further power in sparing So the force of mercy is double to that of justice it magnifies Gods power more it is the last act of divine justice the pardon of sinne Therefore in Scripture mercie hath the prerogative above all other attributes in many respects Of antiquity it is older in regard of manifestation we speake still for mercie and love budded out in the creation of the world we speak of the effects of it but justice was not manifested till man had transgressed It was one day older in the manifestation then judgement was then judgement took place when Adam transgressed mercie was before It hath the prerogative of alliance for though the justice of God be himselfe as well as his mercie as all is but one act in God his justice and wisdome and power and merciâ— all are himselfe yet mercy is his more proper work Therefore in Scripture judgment is called his strangâ— work I will bring a strange worke that is I will execute justice He calls it a strange worke as hetrogenicall and contrary to his nature he is forced to execute judgement our sinnes compell him If it were not for sinne he would not manifest judgements Though both be naturall yet mercy is more naturall in regard of the effect of it It is nearer Thirdly It hath the prerogative of latitude it hath a greater extent he executes justice seldome and upon some few all men tast of his mercie There is no judgement that God executes but mercie is mingled with it Goe over any that were executed since the beginning of the world still there was mercy in it but there is mercie often manifested when there is no judgement in it Here is the difference judgement is never entire but there is some mercie in it mercie is alway entire and there is no mixture of judgement in it See the effects in regard of extent God saith he will punish to the third and fourth Generation the Fathers upon the Children that is a long time but it is nothing to his mercie I will shew mercie to thousands of generations A thousand Generations is longer then the world shall last For there were but 42. generations from the Creation to Christ a hundered generations is like to be longer then the world shall last yet God will be mercifull to thousands of Generations if it last so long or if not hee will be so for ever a large periphrasis Mercy hath the prerogative of extent It hath the prerogative of honour it honours God more and God honours it more He makes mention by his spirit in Scripture when he mentions judgement and mercie mercy goes first My song shall be of mercie and judgement Mercie and truth are met together still mercie is first God gives it the prerogative Nay usually he mentions merâ—â—twice for once righteous Gracious and mercifull is God and righteous And at the last day when these two attributes shall be placed at the two hands of God wee shall see which attribute hath preheminence that hath the highest honour to stand at Gods right hand judgement shall stand at his left hand among the vessels of wrath mercy at his right hand among the sheepe and the elect Last of all it hath the prerogative of duration for though condemnation speaking of eternall condemnation and eternall life though condemnation be a line of as great length as eternall life that lasts for ever yet speaking of temporall punishment compared with the mercie of God so we see mercy out-lives justice in all the expressions of it and that by a great disproportion It is a great disproportion between yeares and months In Rev. 11. The holy Citie shall be trodden down 42. months but they shall reigne with me for a thousand yeares Though moneths be not moneths in that place I come not now to examine the meaning of moneths but see the comparison there is mercy for a thousand yeares there is judgement for 42. moneths they shall be troden under foote but they shall reign a thousand yeares It is a greater disproportion that is betwixt weeks and yeares see that in Dan. 9. Seventy weekes are determined for the transgression of my people that I may compasse them with everlasting kindnesse Seventy weeks are determined for transgression God measures judgements by weekes but hee reckons the continuance of his mercy by many yeares by ages by everlasting duration there shall be everlasting righteousnesse Yet further there is a greater disproportion between yeares and dayes yet in Isa 63. The day of revenge is in mine heart and the yeare of my redeemer is come Here is the day of revenge the yeare of redemption The day of revenge is in mine heart There days are years and years are dayes but in the expression of them God exalts mercie that wee may see it hath a larger sphere to move in Yet further there is a greater disproportion between a moment and a yeare nay between that and eternity For a small moment have I corrected thee but with everlasting mercie I will receive thee as it is in Isaiah God threatens to punish for a small moment but his mercy endures for eternity Now to sum it up the Prophet would make them understand thus much that nothing magnifies Gods grace and goodnesse more then the pardon of sinne that they might professe it that they might make it
so the Saints in all times those that had most experience in the working of Gods grace the holy Fathers of the first times they triumphed much in assurance Bazill he shewes how assurance of the pardon of sin and the favour of God may be had He brings one making the Question O Sir tell me how I may get it I will tell you saith he if there be that spirit in you that was in him that said I have hated all wicked wayes you have it For if there be the worke of the spirit of God in crucifying of sin there is certainly before the comprehending grace in the pardoning of sin Chrysostome he moves the question in another manner then Basile upon handling those words Rom. 8. The spirit witnesseth to our spirits look saith Chrysostome after all this what cause will there be of ambiguity of doubting Who is there that can doubt when he hath the testimony and witnesse of the spirit If the evidence of the spirit shew not it selfe alway in the same measure we must have recourse to those evidences that God gives sometimes And Cyprian goes on though before him and prosecutes the same Question Quis locus erit ambiguitatis c. What place will there be for doubting ambiguity who can be sorrowfull fearfull after these evidences it hath pleased God to communicate to us let him standin fear of death that is afraid to goe with Christ that is not willing to goe with Christ let him be unwilling to goe with Christ that knowes not yet that he hath begun to Reigne with Christ there is no man can be doubtfull saith he Men they will not deny but this oertainty may be had except they be devoyd of all experience of the working of grace Therefore upon this weighty Pillar Hillarie layes the Foundation of justifying faith how shall faith justifie if faith be doubtfull He speakes not of faith in every particular but of the certainty of faith in the generall if there may not be a certainty in the generall how shall it justifie I will add that place onely of St. Austin where he solaceth himselfe by gathering together all those grounds and evidences of certainty God hath promised he hath spoken nay he hath sworne Hoc est promissum c. This is that that God hath sealed with his word nay with his Oath that now there should be no place left to the Children of God to make any doubt of Gods goodnesse in the pardon of their sins when they have those evidences of Sealing it by the fruit We see it here not onely by the consent of the Saints in Scripture but of the Saints in after times that certainty may be had and that the comfort of a mans Conscience doth much consist in this certainty Though faith in the time of Temptation will hold beyond the evidence of these things and though it be not alwayes to be had yet it may be had there is a certainty and it is much comfort Therefore Christians will pray still when they have had Experience of the sweetnesse of Gods grace all that they pray for is the enlargement of their evidence They pray that he would give peace and that he would speake it that he would give Salvation and the earnest of Salvation that he would give the Spirit and the earnest of it Here is the second thing they pray for First that God would pardon and then make it evident that he had pardoned in the continuance of his grace That is the second thing Thirdly as begging the enlargment of the evidence of the thing so begging enlargment in respect of the communication of grace so the order is justifiable For in putting these two together they pray for these two things for the pardon of sin and for the removing of punishment So the order stands good For sin is first to be prayed against before punishment and the first suite that we are to make to God is for pardon of sin and then for removing of Judgment and this method the Prophet teacheth them Take away our sins that presse us and thy hand that presseth us pardon us and spare us remove thy wrath in pardoning our sins and then shew thy selfe gracious in removing thy judgments So the Point is this that A true Saint of God though he be beset with calamities and feare of punishments and judgements on every side yet that is not it that takes up his first thoughts they are taken up for the removing of his sins There he makes his first Prayer there he states the fervency of his soul because he knows the sting of sin is sharper a great deale then the sting of punishment and that the displeasure of God is more heavie then any judgement There is no judgement that is a judgement if the wrath and displeasure of God goe not with it For when Gods love goes with it it is a Chastisement and not a judgement If we compare spiritualls with spiritualls then we shall see it plaine and evident The flame of sin scorcheth more then the very flames of Hell and more galls the Consciences And the fire of Hell is not so terrible as the displeasure of God Againe the fire of Hell is not so terrible as the having of pardon of sin is comfortable misery is not so evill as the enjoying of God is good But if we compare spiritualls and temporalls then the disproportion will easily be seene There is no proportion betweene temporall and spirituall mercies therefore the Children of God pray for spiritualls before temporalls Againe there is no proportion betweene temporall and spirituall judgements therefore they pray against spiritualls judgements strst First against sin Take away iniquity and then receive us to favour Here is the order and method that Christians set in Prayer First they looke to spiritualls to pray for them to spirituall evills to pray against them Though Christ in the Lords Prayer have taught us another method first to pray for Daily bread and then for pardon of sin He did it to condescend to our weaknesse to draw us to the consideration of that that is lesse knowne by that that is better known We see our daily bread and the want of temporalls is discovered to us by sense therefore these things are more familiar and better knowne but the weight of sin we know by the demonstration of the Spirit and the inward man therefore that is not so well knowne therefore that he might give us incouragement to rest on him for all estates he would first draw us on Give us our daily bread and then forgiue us our trespasses Not that there is more necessity of the former but he condescends to lead us from the lesser to the greater and from the experience of Gods mercy in temporalls to rest on him for pardon of sin not because the former is better Therefore this is one true triall a part of that touchstone whereby a Christian may examine himselfe and
they hasten upon you the next Sabbaoth the next Friday this very day Give me leave then to call upon you againe that you will be pleased to make ready to prepare your selves for those times that are to come after and to come with preparation Now for this purpose I am sent to you and come to you at this time as the Disciples were sent to the good man of the house here it is the same word I bring to you give me leave to aske where is the Guest-Chamber It is the same Master of us all that hath sent me to you the good Master the great Master the very Master that speaks here in the Text goe and prepare Say to the good man of the house where is the Guest-Chamber that I may eat the Passover with my Disciples From Vers 14. to Vers 21. is set downe to us the manner of the celebration the sollemnizing and keeping the Passover and the celebrating of Christs last Supper From Vers 8. to Vers 14. is set downe the preparation that was made for the keeping and the celebrating of it In Vers 13. there you have the preparation actuall In the Verse before you have the directions for the preparation and they are principally two There is one direction that Christ gives them at their first entry into the Citty they shall meet a man bearing a Pitcher of water The other direction that Christ gives them is when they shall enter into the House they shall then speake to the good man of the house and say thus and thus to him that is in Vers 11. 12. So now in these two Verses I would intreat you to consider onely these 3 things There is the person to whom Christ sends them Say to the good man of the house And there is the Message that they are to deliver to him a forme of words that Christ prescribes them The Master saith where is the Guest-Chamber That I may eat the Passover with my Disciples Then the third is the Successe and the satisfaction that they shall receive upon this motion made to him He will shew you a large upper Roome furnished there make ready I begin with the first and that is the person to whome Christ sends them here it is in the Greek the Master of the house the Latine word is the Father of the Family the English Translation renders it oft in the Gospell the good man of the house The Greek word that sets downe to us most properly the civil respect the Ruler of the Family the Latine word sets downe the naturall respect the Father of the Family the English sets out best to us the Christian respect it is most Christian it sets downe the religious respect the good man that is the chiefe the best man in the house Four times in the Gospell I find this word thus translated the good man of the house in Mat. 24.12 If the good man of the house that is the Master of the house knâ—w at what houre the Thiefe would come Likewise in Mat. 20. where it is said that those that received the penny from the Lord murmured the Servants murmured against the good man of the house against him that paid them and here in this place I cannot but delight my selfe with the Translation with the Interpretation of the word that they should so happily light upon this word which hath the propriety onely in our English tongue as to Translate the Master of the house the good man of the house the very interpretation of the word will shew us thus much that Those that are eminent in place should be eminent in piety If there be any piety or goodnesse to be found in a Citty or in house it is to be presumed that it is or should be in him that is the head and chiefe God expects it more at such mens hands by way of thankfullnesse because he hath given them more mercies the whole is theirs he expects it from them by way of duty because he hath given them a greater account they are to answer not for themselues alone but for others committed to their charge they should be examples of piety they should prescribe it to others Otherwise if the great wheele be out of frame it is much to be feared that the lesser wheels wil not keep a regular motion Servants and Children usually tread in the steps of those Aeconomicall Kings and it is a rare sight to see and to find a sober Family where the Master of the house is given to revelling or a Family that is chast if the Master be wanton or a Family that is religious if the Master or Mistresse be prophane Therefore it will be your care Beloved to uphold the word and to continue to your selves the comfort of this excellent interpretation that still the Master of the house may relish the good man of the house Indeed then goodnesse came to be neglected when man came to affect greatnesse most and it is the affectation of the words Lord and Lady and Sir that makes men so far to neglect goodnesse and the name too of good man of the house But yet there is a way to preserve it if you be those that governe your Servants righteously that teach and nurture your Children in the feare of the Lord that set examples of piety to all This name will still be preserved otherwise if you set evill examples to your Servants if you read lessons of luxury never perswade your selves though you have the right yet you loose this name it will be the Master of the house but not the good man of the house it will not be the good man but the bad man of the house when men speake of you that onely by the way We see what the name is whereby he is exprest There are two things that I meane to consider in this point The name appellative that is exprest the good man of the house His name proper that is concealed his name is not set downe onely the Disciples are directed to the chiefe goe to the Master of the Family Christ tells not them nor the Evangelist tells us what the mans name was none of all the Evangelists set it downe There are divers of the Ancients that torture themselves very much to find out who this man should be notwithstanding that the Gospell doth not set downe to us neither his condition of life or the place or scituation of his house in Jerusalem nay not so much as his name who he was Some there are that would have it to be Simon the Leaper he at whose house Christ but six dayes before was entertained But that is impossible for his house was at Bethanie and this house was at Jerusalem that they were sent to Nycephorus is very earnest to have it to be the house of John the Evangelist a house sayth he that he changed with Cayphas the high Priest for certaine other possessions that he had in Galilee and this good
stand for ever page 323 Every Every grace why needfull for every man page 357 see Love Evidence Evidence of grace to be prayed for page 133 Evidences see inheritance Evill Good and evill the bounds of all duty page 127 Difference in suffering for good and evill page 212 see confession Examples Examples of those that sped in prayer page 13 Examples of turning to God page 24 Excellent The way to be excellent page 332 Excellency of Creatures by their motion page 337 Exigent What course the Saints tooke in exigents page 381 Expectation Angells desire from expectation page 528 Experience Experience of those that have sped in Prayer page 12 Bond of experience to turne to God page 24 Best knowledge gained by experience page 246 Eye Hope as an eye page 268 Lifting up of the eyes a duty page 383 Eyes of body and mind lift up to God page 385 The inward disposition will appeare in the eye page 388 What eyes we must lift up to God page 390 Servants must doe service with their eyes page 392 see body mind prayer soul F Failings see Ministers Fained Judgements diverted upon fained Humiliation page 43 Faith Promises the support of faith page 265 From faith to faith what page 354 Feare â—ond of feare to turne to God page 24 The word called the feare of God why page 286 No feare in good Angells page 518 Feeble see hands Fervent Fervent words to be used in Prayer page 58 Few There are few that will suffer Tribulation page 226 see grow Finall Repentance a finall turning page 9 Forgivenesse True repentance alway meets with forgivenesse page 16 see just Formall Formall Christions how they turne to God page 8 see universall Formes Formes of Prayer necessary page 64 Arguments for set formes of prayer page 65 Formes of prayer usefull in publike page 66 Formes in Scripture for severall duties page 67 Forcible Forcible words to â—e used in confession of sins page 47 Free The Crowne of life a free gift page 283 Furnished The heart a furnished Room how page 482 G Gift give How we are said to give any thing to God page 147 All inferior good things are of gift page 240 see free Glory glorifie Words in Prayer Glorifie God page 54 From glorie to glorie what page 354 God Every grace from God page 179 Men tempt God how page 248 God the Donor of the Crowne of life page 260 We must imitate God in our growth page 370. Excellencies of God how set forth page 409 see wanting service heart good goodnesse Gods goodnesse in the pardon of all sins page 73 We must not onely shun evill but doe good page 225 Goodnesse of God testified in his promises page 264 see confession evill pardon Gold Why the Elders are said to have Crownes of gold page 231 Grace graciously To be received graciously what meant by it page 111 Gods grace enables us to praise him page 178 Tribulation accompanies grace page 253 Perticular graces for perticuler states page 356 see imperfect pardon heaven God grow honour Great greatnesse Greatnesse makes men to neglect goodnesse page 435 The Mysterie of the Gospell great page 527 Grieved How Angells are said to be grieved page 509 Grow growth Who they be that grow in grace page 333 Few grow in Christianity page 334 Vitall motion of a Christian is his growth page 338 Severall comparisons of a Christians growth page 340 Grace compared to growing things page 342 Growth in grace the best triall of a Christian ibid. Spirituall Strength gotten by growth page 347 Several pleas that hinder growth page 364 Meanes of growth many page 366 Men desire to Grow in every thing but in grace page 367 What cours we must take to grow page 368 Motives to spirituall growth page 369 see declining God soule Guest-Chamber see chamber church heart H Habits Christians must grow in the habits of grace page 356 see Act Hand Hands lift up to Gods commandements what page 315 Hands lift up what it signifieth page 316 Hands feeble what page 321 Servants eyes to the hands of their Masters why page 393 Hand the instrument of government ibid. See heart soule Happinesse The right course to happinesse page 224 Healing Gift of healing given to the Apostles page 110 Heart No sacrifice acceptable without the heart page 161 The heart the chiefe in all duties page 164 Hands figuratively the heart page 319 The heart Christs guest-chamber page 453 None can work on the heart but God page 469 See furnished large upper Heaven Desire of grace in heaven how page 132 The word assures us of heaven page 292 Perseverance borders next upon heaven page 336 The lifting up the eyes a token of a heavenly heart page 389 Difference betweene earthly and heavenly things page 533 See perseverance Heifer Israelites compared to a heifer why page 160 Heritage An heritage what it is page 290 Gods word an heritage how page 291 Holy Holy words to be used in prayer page 58 Honour Mercie honours God most page 114 True honour in heaven page 229 The greatest honour in heaven ibid. God honours every grace page 270 Growth honourable page 370 Studie of the mysteries of salvation honourable page 497 See Servants Hope The bond of hope to turn to God page 24 Promises the support of hope page 265 The use of hope page 267 Comfort that comes from hope page 422 See Anchor eye watchman Humane The Angels desire to see the humane nature of Christ page 50â— Humility humiliation Humble words to be used in confession page 44 Tentations to be endured with humility page 210 see feyned â— Jewes Jewes mistake of Scripture page 171 Ignorant God doth not try men because he is ignorant page 250 The Devill â—gnorant of Christs passion before it was page 493 Inheritance Heaven the inheritance of the Saints how page 291 Evidences inheritances how page 292 To claim Gods word as our inheritance page 294 Inheritances how sought after page 296 Incarnation The incarnation of Christ the studie of men and Angels page 490 The Devill ignorant of the incarnation of Christ till it was accomplished page 494 Impatience Impatience the inconvenience of it page 215 Impenitency Impenitencie the cause of it page 21 Danger of impenitencie page 25 see pardon Impression The most lively impressions of God in his word page 309 Imperfect Grace imperfect page 120 Impropriators Against impropriators page 478 Iniquity Iniquity what page 70 Intelligent Intelligent words to be used in prayer page 59 Instrument God not tyed to instruments page 421 Joy Things prized as they bring joy page 279 A Christian in this world hath his joy page 298 The glory of heaven set out by joy page 299 Christians have the best joy page 300 To joy aright a hard thing page 303 Angels desire grounded on joy page 534 Reasons of Angels joy page 535 To joy in heavenly things page 537 See Carnall within Journey Christians have a long journey to goe page 349 Hindrances in that