prouided for that God preserues them yea and himselfe finds them out means of singular refreshing all their dayes Eightthly He crownes them with blessings Psal. 103.4 Ninthly hee giues them assurance of an immortall inheritance 1. Pet. 1.3 4. The consideration of this maruellous mercy which the godly haue obtained may teach vs diuers things First with all thankefulnesse to acknowledge the mercy of God wee should alwaies mention the louing kindnesse of God in all the experiences we haue of the truth of his mercies toward vs Esay 63 7. We should frame our selues to an easy discourse of the glory of God's Kingdome and talke of his power Psalme 145.8 9 10. Wee should be so perswaded of this truth as freely to say that we know that the Lord is gracious and very mercifull Psalme 116.5 It is a great sinne Not to remember the multitudes of God's mercies Psal. 106.7 Oh! that men would therefore indeede prayse the Lord for his goodnesse c. Psalme 107. foure times repeated in that Psalme Christians should glory in it not in their riches strength wisedome c. but in this that they know God that exerciseth mercy Ier. 9.24 Secondly in all our waies heartily to disclaim merits of works or opinion of our worthinesse or deserts say still with the Prophet in the Psalme Not vnto vs not vnto vs Lord but to thy Name giue the glory for thy mercy and truths sake Psal. 115.1 The whole frame of our saluation depends vpon God's Grace not on works Ephes. 2. Tit. 3.5 Thirdly let vs with Dauid resolue to dwell in the house of the Lord for euer since our happinesse lieth in mercy and since we haue the tidings of mercy in God's house there the fountain of this grace is daily opened vnto vs and we may draw water still with ioy out of this well of saluation in the Gospell Psal. 5.7 23. vlt. Fourthly we should learne of God to be mercifull Let vs striue to comfort others with shewing them mercy as we haue receiued mercy from the Lord. Oh let vs bee mercifull as our heauenly Father is mercifull Luke 6. Fiftly we should hence be incouraged and resolued since we know our priuiledges to goe boldly vnto the throne of Grace vpon all occasions to seeke mercy to helpe in the time of neede We haue obtained mercy of the Lord and therefore may and ought to make vse of our priuiledge Heb. 4.16 Secondly this doctrine of God's mercy may serue for singular comfort to the godly and that both in the case of sinne and in the case of afflictions 1. Against the disquietnesse of the heart for sinne it should much refresh them to remember that they haue obtained mercy yea though innumerable euils haue compassed them about Psal. 40.11 12. and though our offences are exceeding grieuous Psal. 51.1 Exod. 34.6 7. 2. Secondly in the case of afflictions many things should hence comfort vs. 1. That howsoeuer it goe with our bodies yet God hath mercy on our soules 2. That it is mercy that our afflictions are not worse that wee are not consumed Lamentations 7.22 3. That in the worst afflictions God doth many waies shew mercy his mercies are new euery morning Lament 3.23 4. That though God cause griefe yet hee will haue compassion to regard vs according to our strength hee will deale with vs in measure Lament 3.32 Esay 27.7 5. That hee doth not afflict willingly Lament 3.33 6. That all shall worke together for the best Rom. 8.28 Deut. 8.16 7. God will giue a good end Iam. 5.11 Hee will lift vp from the gates of death Psal. 9.13 God will giue thee rest from thy sorrowes and feares and hard vsage Esay 14.1 3. Psal. 57.3 He will send from heauen to saue thee 8. Hee will afflict but for a moment Esay 54.7 But in both these cases wee must remember First to seeke mercy of God Ezech. 36.32 Secondly if wee bee not presently answered our eies must looke vp to God and wee must waite for his mercies Psal. 123.3 4. Thirdly wee must check our selues for the doubtfulnes of our hearts as Dauid doth Psal. 4.7 8. and 77.10 Fourthly because we liue too much by sence we must beseech God not onely to be mercifull but to let his mercy be shewed and come to vs Psal. 85.8 and 116.77 Fiftly wee should also beseech God not onely to let vs feele his mercies but to satisfie vs also earely with his mercies Psalme 90. verse 14. Sixtly wee must looke to it that wee walk in our integritie Psalme 26.11 and liue by rule Gal. 6.16 Lastly howsoeuer wee must trust in God and looke to it that wee rest vpon the Lord Psal. 32.10 and 33.18 22. For God takes pleasure in those which hope in his mercy Psal. 147.11 Quest. But how may a man that is not yet comforted with Gods mercy take a sound course to obtaine mercie Ans. That men may obtaine mercie First they must take vnto themselues words and confess their sins to God and hartily bewaile their offences Ioel 2.13 Hosh. 14.3 Secondly they must turne from and forsake their euill waies and their vnrighteousnes inward and outward Esay 55.7 Thirdly they must bee carefull to seeke the Lord while hee may bee found Esay 55.6 Fourthly they must bee mercifull and loue mercie For then they shall obtaine mercie Math. 5.6 Fiftly they must learne the way of Gods people and learne them diligently Ierem. 12.15 16. They must haue pure hands and a cleane heart and not lift vp their soules to vanity Psal. 4.5 Sixtly they must hate the euill and loue the good Amos 5.5 Seuenthly they must cry vnto God daily Psal. 86.3 Eightthly there must nought of the cursed thing cleane vnto their hands Deuteronomie 13. verse 17. Ninthly when the Lord saith Seeke yee my face their hearts must say Thy face O Lord will wee seek Psal. 27.7 8. Verses 11.12 Dearly beloued I beseech you as strangers and pilgrims abstain from fleshly lusts which fight against the soule And haue your conuersation honest among the Gentiles that they which speak euill of you as of euill doers may by your good works which they shall see glorifie God in the day of their visitation THese words contain the epilogue or conclusion of the whole exhortation as it concerns Christians in generall from verse 13 of the former chapter hitherto and it hath in it matter both of dehortation and of exhortation as answering in the substance to all that hee hath hitherto intreated of by way of vse The dehortation is in verse 11 the exhortation in verse 12 in the one shewing what they should auoid in the other what they should doo They should auoid fleshly lusts and that they should doo is to liue honestly In generall we may note that it is the proper effect of all sorts of doctrine in scripture to make an impression of care in our hearts about the reformation of our liues that it is in vaine heard which doth not
deuote our selues vnto godlinesse that thereby we may proue what this good and acceptable will of God is Let vs try Gods acceptation and wee shall certainly finde it shall go well with the iust Rom. 12.1 2. Yea wee should from hence gather much encouragement to imploy our selues in piety and mercy It is enough if God accept of vs. Quest. But what should we doo that we may be sure our sacrifices be accepted of God How shall we knowe when God doth accept our seruice in any holy duty Ans. That a mans conscience may be soundly established in this point of God's acceptation we must look to three things First that the person be sanctified None but Priests must approach to offer sacrifice to God They that are in the flesh cannot please GOD Rom. 8.8 The sonnes of Leui must bee purified and refined as the siluer is refined before their offring will bee pleasing Mal. 3.3 4. When the Lord reiected with so much disdain the sacrifices of the Iewes hee shewes what they should haue done to please him they should haue washed themselues by true repentance and put away the euill of their works Esay 1.11 16. Onely the works of the penitent cannot bee accepted if the person be not in fauour the works are hated For they are sanctified by the holy Ghost Rom. 15.16 Secondly that the manner of performing our seruice bee right there are diuers things in the manner are hatefull and diuers things pleasing The things specially hatefull are first beloued sinnes secondly hypocrisie thirdly malice and fourthly luke-warmnesse The sacrifice is lothsome if it be blinde or lame or blemished that is if men bring to Gods seruice the loue of any foule sinne the seruice is lothsome Malach. 1. So if mens hearts be carried away with continuall distractions that seruice is lost this is To come neer to God with our lips when our harts are farre from him Hypocrisie is leauen as beloued sin is hony both forbidden Again when a man comes to God's work and hath not forgiuen his brother hee keeps the Feast with some leauen his Passeouer is defiled nor can his own sinnes be forgiuen because he forgiues not Mat. 6. 1. Cor. 5.8 Finally luke-warmnesse is like a vomit to God when wee are neither hot nor cold They are lothed like the Laodiceans Reuel 3. There are other things wonderfull pleasing to God as First when a man doth whatsoeuer he doth in the Name of Christ this is the Altar that sanctifieth the gift and the sacrifices are heer acceptable through Iesus Christ Heb. 13.15 Col. 3.17 Secondly when our works are soundly powdered with salt that is when we soundly confess our owne vnworthinesse and giue all glory to God in Iesus Christ. Thirdly when wee loue mercy and piety accounting it our delight to doo God's will and thinking our selues greatly honoured to bee admitted to doo this seruice Mic. 6.8 2. Cor. 8.5 Fourthly when we can bring faith that is a heart well perswaded of God so as wee can beleeue all good of him and his mercy Without faith no man can please God Heb. 11.6 and God takes no delight in him that withdraweth himself through vnbelief Heb. 10.36 37. Fiftly when it is our euery-daies work Sacrifice will please God if it be continuall Hebrewes 13.15 Thus of the second thing Thirdly wee may knowe that our sacrifice is accepted if the Lord burn it to ashes with fire from heauen Thus God did put a difference between the sacrifice of Cain and Abel by some visible signe and though wee may not limit God and expect he should answer vs by visible signes yet God hath not left vs without testimony of his fauour For by his word of promise and by his Spirit bearing witnes to our spirits hath hee manifested euen from heauen his acceptation and in particular when the beleeuer stands before the Lord with his sacrifice duely offered when the Lord doth â—uddenly fill his heart with the cloud of his presence or warm his soule with the ioyes of the holy Ghost what is this but the signe of his acceptation Question What if we be accepted in our seruice of God what great thing is that to vs Answ. When God accepts thine offrings thou maist be assured of three things First that all thy sins bee forgiuen thee God hath purged away thine iniquity he hath receiued an atonement in Iesus Christ Psal 65.2 3. Secondly God is exceedingly delighted in them Thy sacrifice is a sweet smell vnto God he reioyceth ouer thee with ioy Phil. 4.18 Thirdly it is a pledge vnto thee that God wil supply all thy necessities out of the riches of his glory in Iesus Christ our Sauiour Phil. 4.19 Verse 6. Wherfore also it is contained in the Scripture Behold I put in Sion a chief corner-stone elect and precious and hee that beleeueth therein shall not be ashamed HItherto of the proposition of the exhortation The confirmation follows where the Apostle giues reasons why wee should make our recourse to Christ to seek holinesse of life from him and the reasons are two The first is taken from the testimony of God verses 6 7 8. The other is taken from the consideration of the excellent priuiledges of Christians vnto which they are brought by Christ verses 9 10. The testimony of God is both cited verse 6. and expounded verses 7 8. In the testimony of God obserue first where it is to be found viz. In Scripture secondly how it is there It is contained there thirdly what is testified Now the matter testified concerns either the giuing of Christ for the good of the Church or the safety of the Christian that by faith receiueth Christ. The giuing of Christ is exprest in these words Behold I lay in Sion a chief corner stone elect precious the safety and happinesse of the Christian that receiueth Christ in these words And hee that beleeues in him shall not be confounded First of the place where this testimony is found viz. in the Scripture By the Scripture is vsually meant all the Books of the old and new Testament written after an extraordinary manner by inspiration of the holy Ghost But heer he means it of the Books of the old Testament but yet so as the word doth agree to all the Books of both Testaments Now this very word giues vs occasion to consider of the nature of these Books and of their vse and of their excellency and of their harmony These Books are called Scripture because they contain in writing the whole will of God necessary to be knowne of vs they are the Treasures of all truth The doctrine which was before deliuered by tradition for 2000 yeers was afterwards written down and explained in these Books so as nothing needfull was left out or omitted Secondly this word imports the excellency of the Bible aboue all other bookes because it is called Scripture as if no other writings were worthy to be mentioned in comparison of these The Scripture exceedes
5. That if he doo bring affliction vpon his people to humble them yet he will not consume them but will repent him of the euill Ioel 2.13 Deut. 32.36 Amos 7.36 6. That in shewing his loue hee is of great kindnes called the maruellous louing kindnesse Psalm 17.7 hence resembled to marriage-kindnes Hosh. 2.19 No husband can be so fond of his wife as God is of his people nor can any man deuise such waies to expresse kindnes as GOD doth to his people 7. That his mercy is without all grieuance to him Mercy pleaseth him Mic. 7.18 It breeds as it were an vnspeakable contentment in GOD himself when hee hath dealt mercifully with his seruants Secondly his mercy is immense vnmeasurable and this is exprest by diuers forms of speech in the Scripture Thus God is said to be plentious in mercy Psalm 86.5 aboundant in mercy 1. Pet. 1.3 rich in mercy Eph. 2.4 His mercy is great aboue the heauens Psal. 108.5 Gods Word heerin hath magnified his name aboue all things Psalm 138.2 Hee hath a multitude of mercies Psalm 51.1 manifold mercies Nehemie 9.19 They are vnsearchable high as the heauen is from the earth Psalm 103.11 His kindnes is said to be maruellous louing kindnes Psalm 17.7 Which must needs appear to be so because hee is a Father of mercies all mercies in the world flowe from him 2. Cor. 1.3 and all his paths are mercie and truth Whatsoeuer hee doth to his people is in mercy Psalm 25.6 And therefore the Prophet that could finde similitudes to expresse the faithfulnesse and iudgements of God by yet is fain to giue-ouer when he comes to his speciall mercy to his Chosen and vents himself by exclamation Oh how excellent is thy mercy Psalm 36.7.8 Thirdly this mercy is the more admirable in that it is free which appears diuers waies First in that it is shewed without deserts on our parts which the tearm gracious euery where giuen to God in Scripture doth import Secondly in that God is tied to no man nor to any posterity of men he hath mercy on whom he wil haue mercy Rom. 9. Thirdly because it is extended to all sorts of people If the rich mercy of God could haue been obtained onely by Kings or Apostles or the like it had been the lesse comfortable vnto vs but bond as well as the free the Barbarian as well as the Grecian the Gentile as well as the Iew the poor as well as the rich may be possessed heerof Hee doth not spend all his mercy on Abraham or Dauid but hee reserueth mercy for thousands Exod. 34.6 and will bestowe the true mercies of Dauid vpon meaner men Esay 55.4 His mercy is ouer all his works especially ouer all his spirituall works in Iesus Christ Psalm 145.9 Fourthly it appears to be free because it can be alone God can loue vs though no body else doo though Abraham knowe vs not yet GOD will bee a Father vnto vs and neuer leaue vs nor forsake vs Esay 63.15 16. Ob. But might some one say In the second Commandement it is plain that GOD shewes mercy â—o them that keep his Commandements It seemes then his mercy is not free but he hath respect to deserts in vs. Sol. First our keeping of the Commandements is not alleaged as the cause of mercy but as the signe of mercy The words shew to whom God will shew mercie not for what cause Secondly when he saith he will shew mercy it euidently excludes merit For it is mercy that God will bestow such great things vpon men for their works for there is no proportion betweene our works and the goodnesse wee receiue from God When we haue done all we should account our selues vnprofitable seruants Ob. But it seemes God's mercy is caused by merit for God shews vs mercy for the merits of Christ If Christ deserue it then it seemes it is not free Sol. First mercy excludes merit in vs though not in Christ. Secondly it was mercy that God gaue vs Christ to merit for vs. And thus of the third property of God's mercy Fourthly God's mercy is the more admirable yet in that it is eternall God will not change his word He keepeth his couenant and mercy with his seruants 1. King 8.23 God's mercies haue beene from all eternitie Psalme 25.6 and hee will not take away his mercy from his seruants Psalme 89.34 but his mercy and louing kindnesse shall follow them all the dayes of their life Psalme 23. vlt. His mercies are new euery morning he hath neuer done shewing of mercy Lament 3.23 Esay 33.3 He is still building vp his mercies and will neuer leaue till he haue finished them in an euerlasting frame of vnspeakeable glory Psalme 89.2 His mercy is euerlasting and endureth for euer Psalme 103.3 136. from euerlasting to euerlasting Psalme 103.17 God may forsake his people for a moment to their thinking and in a little wrath he may hide his face but with euerlasting mercies hee will receiue them As he hath sworn that the waters of Noah shall no more couer the Earth so hath hee sworn he wil no more be wroth with his people The hills may be remoued and the mountaines may depart but God's couenant of peace shall not be remoued saith the Lord that hath mercy on thee Isaiah 54.7 to 11. If God's couenant be not with day and night and if hee haue not appointed the ordinances of heauen and earth then may hee cast away his seruants and their seed Ierem. 33.25 26. But we see the course of nature is firme and therefore ought to bee more assured of the firmnesse of the couenant of God's mercy to his people The effects of mercy follow To obtaine mercy is to obtaine those benefits which God hath promised to his people as the fruits of his mercy Where God shews mercy First he will heare their prayers graciously this is promised Isaiah 30.18 19. and pleaded by Dauid Psalme 4.1 Secondly hee sanctifies all afflictions so as whatsoeuer befalls the godly proceedes from mercy and not iustice in God and shall worke for the best Rom. 8.28 It is God's loue that maketh him correct Heb. 12.6 7. Thirdly he heales their natures from the diseases of their mindes for to shew mercy is likewise to cure vs and sanctifie vs and God promiseth it Hosh. 14.3 Fourthly he multiplies pardon Isaiah 55.7 It is not grieuous to forgiue sinne daily when they seeke to him for forgiuenesse Fiftly he deliuers the soule absolutely from the pit they are free from condemnation Iob 33.27 Psal. 86.13 c. Sixtly In all dangers and weakenesses his mercy holds them vp euen when the godly say their foot slippeth Psal. 94.18 Seuenthly he guides them in all their waies He that hath mercy on them saith the Prophet shall leade them euen by the springs of water shall he guide them Isaiah 49.10 The World is like a wildernesse the wicked are like wilde beasts in a desart God's children are so
of God either the great Book of the creatures or little booke of the Scriptures and so praying God to direct them take those things that easily offer them selues from thence The other way of meditating without booke as I knowe not whether it bee absolutely required so can it not bee so fruitfully performed nor so comfortably But to returne the viewing of GODs workman-ship in his creatures and of his wisedome rule in his Word will help vs in the first point which is to bring God into our minds For the second that wee may not mistake but conceiue of God aright wee must looke to diuers things carefully First wee must resist and subdue and no way harbour or fauour any atheisticall conceits against the doctrine of Gods nature or prouidence If wee find our minds intangled with any such wee must labour to get them cured for till our hearts bee whole of such diseases wee are disabled from any true conception of God Secondly wee must in thinking of God then cast out all likenesses wee must not conceiue of him in the likenes of any man or other creature but get aboue all similitudes and there rest in the adoration of him that is not like any of those things wee must haue no Images of God neither in our Churches nor in our heads Command 2. Esay 40. Thirdly we must learn distinctly the attributes of God's praises in the Scripture and conceiue of him as he is there commended to vs I mean wee should as wee are able when wee think of God thinke of him as he is omnipotent most wise most iust most mercifull c. It is an excellent prayse of the diligence of a Christian to accustome himselfe to conceiue of God according to descriptions made of him in his attributes in his Word Fourthly it may much helpe vs if we conceiue of God as dwelling in the humane nature of Christ for thereby it may somewhat arise in our mindes if we be prone to conceiue of likenesses Marke it carefully wee may not set before our mindes Christ-man and so worship without any more adoe but if we conceiue of the man-Christ and then worship that God-head that dwells in him we do right and besides attaine vnto a point farther which is to conceiue of God in Christ. Thus of the right conceiuing of God's nature The third thing which we must labour for is to magnifie God in our hearts to make him great to conceiue largely with full thoughts of God and to this I adde also to conceiue gloriously of him to clothe our thoughts of God with a shining excellency aboue any thing else wee thinke of Now that God may bee magnified and thought on after a glorious manner these things must bee done Wee must with all attendance and reuerence waite vpon the presence of God in his house for that is the place where his glory dwelleth Psalme 27.8 And God hath magnified his Word aboue all his name Psalme 138.2 And the vse of the Gospell is said to be the Gospel of the glory of the blessed God because it doth with the liuelyest impressions make a mans heart to discerne Gods excellency Mic. 5.4 1. Tim. 1.11 Secondly the meditation of the wonderfull works of God recorded in Scripture or obserued by experience is good to breed great and glorious thoughts of God for as the sight of the miracles of Christ wrought this in the hearts of the people Math. 15.31 Luke 7.16 so the contemplation of such great works may work the same effect in vs and the same effect also may the thought of the workes of God's speciall Iustice or Mercy haue Ezek. 38.23 Esay 13.13 especially the consideration of those works of fauour or deliuerance by which God hath declared his speciall goodnesse vnto vs Gen. 19.19 1. Chron. 17.24 Dauid also clotheth the thoughts of God with glory and greatnesse in his heart by thinking of the monuments of God's wonderfull Power and Wisedome in the heauens and earth seas c. Psalme 104.1 c. yea by thinking of his owne forming and making in the wombe Psalme 139.15 Thirdly we must pray earnestly to God with Moses and begge this of God that he would shew vs his glory Thus also of the third thing The next thing is to learne how to establish the thoughts of God's glory in vs and that is done especially two wayes First by striuing to set God alwayes before vs as Dauid did Psalme 16.8 Secondly by remembring God in all our wayes doing all our workes vnto the glorie of GOD 1. Cor. 10.31 Lastly to make vs in loue with God thus conceiued of according to his glory the thorow meditation of his mercies to vs are of singular vse to thinke eyther of the variety of them or of the speciall respect God hath had of vs aboue many others and the frequencie of his mercies that hee sheweth vs mercie daily but aboue all to consider that his mercies are free to think how vile we are vpon whom God looks with such grace and goodnes Thus the blessed Virgin taught her selfe to magnifie God and to loue his name Luke 1.46 48. Thus of making God glorious in our hearts by knowledge Now for the second which is to make him glorious by acknowledgement the particular wayes how that may be done haue been reckoned before in the explication of the doctrine onely wee must labor by praier to fashion our selues to that work that God in any of those particulars doth require of vs and that is the most speciall help which I knowe thereunto But by the way let mee warn thee to look to two things First that in any course of glorifying GOD which is to be done by thy words thou bee carefull to auoid hypocrisie and be sure that thy heart be lifted vp and affected according to the glory of God for the Lord abhorres to be glorified with thy lip if thy heart bee farre from him Esay 29.13 And the next is that thou presume not in any case to make the pretense of God's glory a couering for any wickednes as the Pharises that would hide their deuouring of widows houses vnder the praise of long prayer or those in the Prophet Esay's time that would persecute godly men and molest them with Church-censures and say Let the Lord bee glorified Esay 66.5 Thus of making God glorious in our selues Lastly that wee may make God glorious in the hearts of other men and cause them to speak of his praises we must carefully look to foure things 1. That when wee speak of God or his truth we doo it with all possible reuerence and fear that wee bee carefull in all our discourses of Religion instructions admonitions reproofs confutations or the like to treat of these things with all meeknes and reuerence God hath giuen vs a Commandement of purpose to restrain the taking-vp of his Name in vain 2. That wee striue by all means to liue vnspotted and in offensiue in
not alwaies enlarged in the like manner towards the people as is imported 2. Cor. 6.11 Thus of the fourth doctrine Doct. 5. We may further hence note concerning the time of this visitation that not onely there is a season but withall that it is but a short time in comparison therefore heer called The day of visitation Now a day is one of the least measures of time and this ariseth not onely from the breuity of mans life and the infinite mutations that befall the outward conditions of men and the extreme malice the diuell and the world beare to the Gospell but also from the will of God who will offer his grace in so special a manner but for a short season neither is the Lord bound to giue account to vs of his so doing since we haue more reason to admire his mercy that will offer vs his grace at all than to murmure because it is not offred alwayes yet this shortnes of the season doth the more magnifie God's power that can so quickly conquer and set vp the Kingdome of Christ and gather his Elect. And some cause may bee taken from the rebellion of wicked men who when they despise holy things and vse them vile the Lord to shew the accounts hee makes of those treasures remooues them from them Thus the Iewes lost their glory Acts 13. When a people growe obstinate and will not bee wrought vpon that God that commands vs not to giue holy things to dogs doth himselfe also many times remoue his Word for the vnprofitablenesse and vnworthinesse of the people Vse The vse should be so much the more strongly to inforce the care of speedy profiting by the means while it is yet called To day as the Apostle vrgeth it at large in the third and fourth chapters to the Hebrews And withall it should teach vs to bewail the stupidity and carelesnes of the multitude that in these times of peace and spirituall plenty haue no care to make any prouision for their soules ouer whom we may lament as Christ did ouer Ierusalem Luke 19.42 c. And the shortnes of the time should teach Ministers to labour more diligently they that are the stewards of the manifold graces of God should be instant in season and out of season and with all authority beseech rebuke and correct knowing that their time is short and vncertain Doct. 6. We may here note that the day when God visits a man with his grace is a glorious day The Apostle speaks of it as of the most happie time of the life of man and so was it euer accounted by the godly Esay 24.22.23 And it must needs appear to be a day of singular happines if we consider what that day brings forth instantly vnto the man or woman visited of God for First in that day God reueales in some measure his loue to the visited which is the more admirable a benefit because Gods loue is a free loue and it is euerlasting and is also immense Secondly in that day hee giues that particular person vnto Christ and giues Christ vnto him with all his merits Iob. 10. and 17. Thirdly in that hee iustifies him both forgiuing him all his sinnes and clothing him with the righteousnes of Christ. Fourthly in that day hee adopts him to bee his owne child that was before the child of wrath Romans 8.16 Fiftly in that day hee giues him a new nature and creates and fashions in him the Image of Iesus Christ and so reueals Christ in him Colossians 3.10 Galatians 2.20 Sixtly in that day he giues him the holy Ghost neuer to depart out of his heart Gal. 4.7 Seuenthly in that day hee makes him free so as hee is inrolled amongst the liuing and acknowledged particularly of God amongst the Saints He is written in the writing of the house of Israel and is free from all the miserie bondage he was in before or was in danger of and hee is henceforwards free of the house and presence of God Hee may feede at his Table and eate the food of life Hee hath accesse with boldnes at all times into the presence of God with any suites He is also free to the Communion of Saints and is restored to the free and lawfull vse of the creatures in generall Psal. 87.5 Esay 4.4 Rom. 8.1 Gal. 1.6 Esay 25.8 Mark 11.24 Eph. 2.20 21. Mat. 5.5 Eightly he sets a guard of Angels about him to attend him all the daies of his life Hebrewes 1.14 Psal. 34. Ninthly in that day he is receiued into Gods protection in respect of afflictions which protection containes in it foure things First the with-holding of many crosses which doe fall vpon others God spares him as a man would spare his onely sonne Mala. 3.17 Secondly the bounding of the cross so as God appoints the measure which is euer with the respect of the strength of the partie Esay 27.7 8. Thirdly the sanctification of the crosse so as all shall work for the best Rom. 8.28 Fourthly deliuerance out of trouble in due time Psal. 34.17 Tenthly hee assures and estates vpon him the euidence of an inheritance that is immortall vndefiled that withers not reserued for him in heauen 1. Pet. 1.3 The vse should be chiefly to moue godly men to the exact study of those things and to all possible thankfulnes for Gods visitation and they should with much ioy remember the verie time if it may bee when God did so visit them and if the men of this world keep commemoration yearely of the daies of their birth or marriage how much more cause hath a Christian to preserue in himselfe and to speake of it to the praise of God the verie day and season when God did first reueal his grace vnto him Let none mistake me I meane it not of all Christians for manie Christians did neuer obserue or knowe distinctly the verie first daie of their conuersion being not called either by ordinarie meanes or not in such a sensible manner as some others were or stood for a time in temporary grace yet vnto all the counsell is profitable that taking a day in the sense as it is heer they should often think of with gladnes the season of their conuersion or at least magnifie God for the thing it self that they are conuerted And besides all such as enioy the means of grace and yet haue not felt this visitation of God should be much allured to the care of attending vpon the means and be made desirous to receiue the grace of God and that effectually it should much moue them that God hath now sent them the meanes and keeps his publique visitation and that GOD stands not vpon desert nor doth he make exception of them but offers his grace vnto all and desireth not the death of any sinner yea beseecheth them to be reconciled and to that end hath committed the Word of reconciliation to his seruants with expresse commandement that they should be instant and with
mercy Thirdly hee causeth the Gospell to be preached to all sorts of men without exception And so grace is offred to them and there is no other let but their refusall of grace offred Fourthly the example of all sorts of sinners that haue returned As great sinners as they haue been receiued to mercy and they are set out as examples to encourage other men to seek mercy as Manasses Mary Magdalene Dauid Peter Paul and others Many among the Corinthians haue been notorious offenders but were iustified and sanctified The explication of the doctrine of returning followes where these things are to be considered of c. First the motiues to perswade men to return Secondly the persons that need returning Thirdly the time when men must return Fourthly the false waies men must auoid in returning Fiftly what a number of lost sheep doo vsually return Sixtly the aggrauations against certain persons for not returning Seuenthly the means of returning Eightthly the manner how we must return or the rules to be obserued in returning Ninthly the signes of a lost sheep returned Lastly the lets of returning For the first I mean not to insist vpon all sorts of motiues but to follow the word Return as it is vsed in Scripture and take a few of the fittest motiues as it is vsed in this place And so diuers things should make a man to return as First the consideration of God's maruellous goodnes and amiablenesse of nature to all such as turn vnto him he is wonderfull gracious to them and mercifull and will repent him of the euill Ioel 2.12 13. Ier. 31.19 20. The parable of the lost sheep shewes this fully Secondly the great danger that men are in if they return not GOD is angry with the wicked euery day Psalm 7.12 And his fury may break forth suddenly vpon them like fire Ier. 4.4 For the words of his seruants will certainely take hold vpon them Zach. 1.4 6. and iniquity will be their ruine Ezech. 18. verse 30. Except they repent they must perish Luke 13.5 And therefore if wee warne men of their sinnes and they will not returne wee are deliuered and their blood will bee vpon themselues Ezech. 3.19 Thirdly if a man consider but the happines of such as doe returne GOD will forgiue them all their sinnes he will aboundantly prouide for them Esay 55.7 If they returne they shall liue and not die Ezech. 18.23 and 33.11 and euerlasting ioy shall bee vpon their heads and sorrow and mourning shall flee away Esay 51.11 and in this verse the Apostle shewes their happines For they shall alwaies liue vnder Iesus Christ as the Shepheard and Bishop of their soules For these and many other reasons it is the onely wise course to returne Luke 1.16 And there is not one wise man amongst all them that returne not Iob 17. And thus of the motiues The second point is the persons that need returning It is certain that those that liue out of the visible Church or in false churches neede returning As Pagans Turks Iewes Papists Schismaticks and all Hereticks Yea Iuda and Hierusalem neede repentance Ierem. 4.4 and 26.2 3. Men that liue in the visible Church and are baptized need to returne or else they wil perish Luke 13.5 Iohn 3.3 The third point is the time of returning and in short the best time to returne is the present time while it is yet called to day while wee haue the meanes of returning when God cals vpon vs by the ministry of his seruants especially when hee knocks at the dore of our hearts and laies the axe to the roote of the tree it is wonderfull dangerous to defer repentance for euen the longer thou liuest in sinne the more hard will thy heart bee Heb. 3.13 and the meanes of grace euen the Kingdome of God may be taken away or God may cut thee downe euen by sudden death or may cast thee into a reprobate sence and giue thee vp to a heart that cannot repent Rom. 2.4 5. The fourth point is the false waies to bee auoidid in returning and these are First to returne with despaire or to goe back without the guide faith in Gods mercy or to goe the way that despair leads In this way Cain and Iudas perished Secondly to returne fainedly and not with a mans whole heart to make a shew of returning when men doe not returne indeed Ierem. 3.10 Thirdly to returne but part of the way and to repent by halues as Ahab and Herod did Fourthly to returne when it is too late euen when the dore is shut to repent when it is too late Iob 27.9 The fift point is the aggrauations that lye against diuers persons about their not returning For if it be euill in it selfe for any not to returne then how fearefull is their case First that are proud of their skill in going out of the way that are wise to doe euill Ierem. 4.22 Secondly that are deepely reuolted that is that are such as liue in horrible and fearefull sinnes Esay 31.6 Thirdly that will not returne though their transgressions bee vpon them and they pine away in them Ezech. 33.10 They will not giue ouer though they haue no peace and are daily buffeted for their euill doing and their consciences beare the shame and trouble of their offending Fourthly that will not returne though the seruants of God openly testify against them Neh. 9.29 2. King 17.13 14. Fiftly that will not returne though the hand of God bee vpon them euen to consume them Ierem. 5.3 Sixtly that are turned back by a perpetuall backsliding Ierem. 8.4 that hold fast their sinnes and refuse to returne Ierem. 8.5 The sixt point may bee this viz. what number of lost sheepe doe vsually returne not all that goe astray Our Sauiour tels vs of a parable of one lost sheepe returning and the Prophet Ieremie tels vs of one of a Tribe and two of a Tribe Ierem. 3.14 Multitudes of men perish and neuer returne The seuenth point is the meanes or cause of our returning and these are either Principall or Instrumentall The principall causes are GOD and Christ that good Shepheard It is God that turneth back the captiuity of his people Psal. 14. vlt. and three times in one Psalme the people pray God to turne them againe Psalme 80.3 7 19. This is Ephraims sute Turne thou mee O Lord and I shall bee turned Ierem 31.18 So the Church saith Lamen 5.21 And Christ is that good Shepheard that seekes that which is lost yea laieth downe his life for his sheep Iohn 10. The instrumentall causes of returning are either externall or internall The externall meanes of returning is the Word preached and so both the reproofes of Gods seruants testifying against the wicked to make them turne from their sinnes Nehem. 9.26 29. as also the promises of the Gospel by which the sinner in the name of Christ is as it were wooed and intreated to returne with assurance of