be compared to the Lord they are but as dust blowne away with his breath If our eyes were but opened to see as Gehazies were the host that was about him so ours to see the Lord we should desire him alone and seeke him and then a man would be ready for all varieties of changes put him where you will he will be content to have Gods favour whilest he lives and heaven when he dyes and till this be wrought he doth not seeke God with a perfect heart till a man comes to this choyce I have many things in the world but the LORD is my portion and he is my exceeding great reward and I can live on him alone it being as impossible for me to have him without comfort as to have the Sunne without light so as whatever becomes of him he is able to say I have lost nothing I am not driven out of my inheritance and portion I have Gods presence and that will be a direction and a protection to us in hard times so that we may say The Lords Name is my strong Tower and though others fly to other refuges yet Thither fly the righteous and are safe Thou must seeke Gods presence in time of peace if thou wouldest have it for thy refuge in time of danger Both these we may see Isai. 4. the two last verses The Lord will create upon every place of Mount Sion and upon her assemblies a cloud and smoake by day and the shining of a flaming fire by night verse 5. that is as the People of Israel comming out of Egypt had a pillar of fire to guide them by night and a cloudy pillar by day so God promiseth there to his people I will walke before you and direct your way in all your actions in difficult cases God guides them by an immediate enlightning of his Spirit into those wayes that shall be most safe for them 1 Sam. 18. 14. The Lord was with David and hee walked wisely God directed him and was his Counsellor when as the Lord departed from Saul and he erred in all he did As the Israelites if their two pillars had beene taken away they had beene lost in the wildernesse So was Saul when the Lord departed from him he was as a man wildred in a darke night whereas a godly man shall have a voyce behinde him saying this is the way walke in it whereas if hee went another way he should breake his necke and what a great privilege is this But that is not all the benefit which the presence of God doth afford us but it gives protection also as that place in Isay shewes for it followes upon all the glory shall bee a defence and there shall be a Tabernacle for a shadow in the day time from the heate and for a place of refuge and for a covert from the storme and from the raine that is looke what a shadow is to a poore traveller in the time of scorching heate in those hot Countries that will the Lords presence be to all his Saints and it shall be a covert also they shall be under it as under a roofe stand like one in an house dry that looks out and sees others in a storme as when the Aegyptians were beaten with haile and perisht in it the Israelites were safe And lastly he will be a refuge to them when they are persecuted by any whether it be by their owne sinnes which follow them as the avenger of bloud or by evill men or the power and malice of Sathan if they run to him he will be their Asylum their Sanctuary See this different priviledge of the Saints from others in Mordecai and Haman both were in distresse Mordecai was persecuted he flew to the Lord by prayer and had him for a refuge but Haman had none when he was out with the King So both Peter and Iudas fell into sinne but Peter had a refuge to fly to even God whom he had been formerly acquainted withall but Iudas had none and so the storme fell on him so Saul being to fight with the Philistimes had no refuge God was departed from him and therefore he fled to a witch but David when hee was in as great a streight and the people talkt of stoning him he had a refuge he encouraged himselfe in his God and therfore you find it so often repeated by him God is my shield and the rocke of my defence In faire weather men care for no such shelter because they thinke they need it not but remember a storme may come and it is good to provide against a rainy day 2 Rev. 5. when the Church was falne from her first love he threatneth to remove the Candlesticke whereby he meanes not the ministry onely as appeares by the last verse of the first Chapter The seven Candlestickes thou sawest are the seven Churches and therefore Captivity is thereby threatned a removall from that Citty which was a place of ease and safety into a barren land where they should live more hardly And this is threatned not because they had utterly forsaken but were fallen from their first love and some degrees of it What cause have we then to feare and if so what cause is there wee should now seek the Lords presence and then we shall be sure to find him a refuge for go whither thou wilt He is there Psal. 139. Whether into the furthermost parts of the earth or the heart of the Sea thou art there sayes David and as nothing is so terrible to the wicked as that go whither they can God is there so nothing is more comfortable to the Godly Now we are come to the last condition which the Lord requires before he will heare prayers and forgive their sinnes or heale the land of his people and that is If my people turne from their evill wayes Whence you may observe this Doctrine That except a man doe turne from his evill wayes hee can have no interest in the promises of the Gospell Now this poynt as the rest hath a double office The one is to shut out those to whom the promises belong not If you turne not from your evill wayes your prayers shall not be heard Another to open a doore of comfort to them that doe it their prayers shall be heard But first for matter of terror to those without and herein our method shall be first to know what it is to turne from our evill waies for when the Lord shall hang all his promises upon these conditions we have reason to examine them narrowly Wherfore for the conceiving of this we must know that every man is borne backward into the world with his backe turned upon God and his face toward sinne and hell and so continues till he heare some call from God to the contrary saying That is not the way c. So that this conversion of the soule is called a turning because it is from one
sinne as Evah did and so by little and little art brought to the committing of it these faint denyalls are no denyalls these pidling companions are not to be accounted fighters against sin 3 If thy deniall be more resolute consider whether it be not for a fiâ— a flâ—sh for a good mood he is but a cowardly enemy that for one volly of shott will give over Sathan and our lusts are not of that disposition 4 Consider whether thy resistance be not only against the grosse act and not against the leastâ— inctures the fringes and borders of sin that doe compasse the act These are of the same kinde with the act though not of the same degrees thou resistest it may be the greater acts but admittest the lesser some dalliance with it As the drunkard it may be resolves to runne no more into excesse yet he will sit with his old companions and be sipping till sometimes he is overtaken Balaam will go with them but not speake a word but what the Lord shall put into his mouth The Levite would not stay all day but yet he would be entreated to stay and eate his break-fast and so to stay dinner and so to stay all night Thus dalliance brings on adultery and lesser sins greater as a little thiefe let in at a window lets in the greater If therefore you faile thus in your resistance the promise is not made to you T is true it is said resist the Divell and he will fly from you but the resistance must be right and not such as hath beene spoken and that is the first answer As you may be deceived in your striving against sinne so also about the victory and that on both sides both by thinking you have the victory when you have it not and 2 by thinking thou hast it not when thou hast it First thinking thou hast not the victory when thou hast it for example when thou findest the sinne striven against bâ—sâ—ing and lusting more than at other times thou therefore concludest thou hast not nor shalt not get the victory when as now sin is dying and on the loosing hand as on the contrary when thou thinkest all at peace thou mayest be farthest off the victory Consider with thy selfe doth any man but a regenerate man complaine so bitterly as the Apostle doth Rom. 7. the good that I would do that I do not or as the same Apostle complaines 2 Corinth 12. of the thorne in the flesh doe you thinke that any but a sound hearted man can come as he did with teares to Christ that cryed out so to him Lord helpe my unbeliefe can any but a broken heart pray so earnestly as David Psal. 51. 10. for a new and a cleane heart This deepe sense of sin is an argument of our victory over it This complaining is a signe that we have the better of it for what is the reason thou complainest thus against it but because thou art striving against it We know the mud that lyes at the bottome of the water troubleth not the water but when they goe about to â—leanse the ditch then the mud riseth and defiles it yet then it is a purging When one takes a fire-brand to extinguish it by beating out the fire yet then it is the sparkes fly most about When we strive against sinne we feele it most partly because Sathan his manner is to rend and teare when he is going out and it is the nature of sin also so to doe as also because our light is encreased the more grace we have and the more we strive against it and therfore we see it more our sense of sin gowes more exquisite Againe on the other side thou maiest thinke thou hast the victory when thou hast it not The soare may be skind over when it is not healed at the bottome and then no wonder if it breake out againe Sin may lie but asleep when thou takest it for dead therfore in our turning from our evill ways we must observe a right method Let thy humiliation be sound thy faith and assurance perfect when these precedent acts are not done as they ought and yet thou thinkest thy sin mortified it may deceive thee as wee say an error in the first concoction is never amended in the second nor of the second in the third So if thy humiliation hath not beene sound thy turning from thy evill ways cannot be through To answer this objection consider that thou strivest against even a spring of sinne if it were but to empty a cisterne or to dry up a pond when the worke is once done we should heare of it no more but it is a spring of sin that runnes continually and therefore thinke not that because it returnes againe that thy former striving is in vaine As those that watch over the pumpe in a Ship though they pump out all the water to day cannot say that it will bee empty to morrow or that yet their pumping is in vaine because it fills againe for if they ceased to do it it would sinke the Ship so it is with sinne especially with some sins some are more properly called the Law of the members as being rooted in the constitution of our bodys in our naturall dispositi ons and these are ready to returne againe ever and anon There is a great difference betweene these and the temptations of Sathan temptations as blasphemous thoughts are but as weeds throwne into the garden and cast out againe but these are as weeds growing in the garden that take roote there and which though weeded out will grow againe We must not hope or thinke to dry cleane up the spring of originall sinne but the labour returnes upon us in a circle As in our houses so in our hearts we sweepe them cleane to day and againe to morrow for then they will be foule againe therefore mervaile not if you be kept in continuall labour Againe consider this that GOD suffers some lusts and infirmities to hang upon you to humble you as he dealt with Paul he sent that thorne in the flesh that he might not be exalted above measure but be kept little in his owne eyes though he cures the Ague yet hee suffers some grudgings to remaine that though wee goe in the way of his commandements yet that wee goe halting that wee may remember the worke of redemption and be sensible of his mercy in CHRIST Likewise hee suffers such lusts to haunt â—us to make us weary of this world as Saint Paul who therefore desired to be dissolved and to be with CHRIST as also that wee might learne to be mercifull and charitable unto others and to pitty them that have the like infirmities And therfore though thou fallest yet give not over striving It is Satans end to have us discouraged be importunate with God and he cannot at lenght but give thee the victory for as CHRIST sayes if you aske bread will he give you a Scorpion if you aske
as you are should not bee saved Hereby the bloud of Christ is improved that it is sprinkled on many for great sinnes Thinke not therefore that God is backward to pardon Psal. 130. 3 4. There are two arguments more to helpe us in this If hee should marke what is done amisse who should stand none should be saved Now it is not his will that all flesh should perish and therefore hee will not take the advantage to cast men cleane off for their sinnes againe none else would worship him There is mercy with thee that thou mayest bee feared It is his full purpose to have some servants to feare and worship him Yea shall I goe further God is not onely ready to forgive but desirous of it yea hee is glad at the heart when a great sinner doth come in which is noted to us in the Parable of the lost sheepe and the lost groat how did the woman rejoyce for the finding of her groat and the Shepheard for his sheepe And likewise in the Parable of the lost Sonne how glad was hee when he heard that his Sonne was comming home that yet had lived riotously and spent his goods it was to shew that GOD was so affected when a great sinner returnes to him Besides he doth not onely say if you will come I keepe open house I will not shut you out but inviteth them calleth them yea more sends his ministers to fetch them in yea more entreateth beseecheth commandeth threatneth But you will say is it possible that I should bee forgiven that have committed so many sinnes so great so hainous and continued so long in them Yes it is possible for you Marke that place 1 Cor. 6. 9. Hee reckons up as great sinnes as can bee named And such were some of you but now you are washed You see what kind of people there were forgiven whence wee may gather that those that are guilty of those sinnes now may bee forgiven as well as then such were some of you Whosoever thou art it is no matter what thou hast beene all the matter is what thou wilt bee Put case any of the old Prophets should come to thee or any man in particular and say wilt thou bee content now to turne to GOD if thou wilt all thy sinnes shall bee washt away and thou shalt bee made an heire of Heaven it would cause him that hath any ingenuity to relent and say LORD canst thou now bee so mercifull to mee as to forgive mee after all this loe LORD I will come in and turne unto thee I aske thee this question whether art thou content to quit all thy sinnes presently upon assurance of being received if thou dost if thou answerest no art thou not worthy to bee destroyed if yes is not this great comfort But some may say if heaven gate stand thus wide open I may come and bee welcome at any time Thou vile wretch that darest to have such a thought Dost thou not know that every such refusall of such an offer is so dangerous as it may put thee into hazard of never having the like againe If the gate of heaven stood thus alwayes open why then did God sweare in his wrath of some Israelites that they should never enter into his rest and what is the reason that God said of those that were invited to the feast but refused to come that they should never taste of it The reason is there given it is said the master of the feast was full of wrath at the refusall of his offer both because his love and kindnesse was despised that filleth a man with indignation and so the Lord and also because the thing offered was of so much price it being the kingdome of heaven and the precious bloud of Christ. Therefore whensoever such an offer is made and refused God is exceeding angry There goes an axe and a sword with this offer to cut downe every tree that will not bring forth good fruit Say not when you heare of this offer I am glad there is such a thing I will accept of it another time but it comes too soone for mee now Consider this that the end of the comming of the Lord Iesus was not onely to save the soules of men if onely so then indeed this might have beene done at any time even at the last but his end also was Titus 2. 14. That he mtght purifie to himselfe a peculiar people zealous of good workes ' which is a greater end than that which went before in the verse to redeeme us from all iniquity to purchase to himselfe a people that should serve him in their life time and canst thou thinke that thou that hast served thy lusts all thy life time shalt yet bee accepted at death It is a common saying with you that if a man bee called at the eleventh houre hee shall be received 't is true if thou beest called then first and not before as the thiefe who was not call'd afore was then accepted but what if thou hast beene call'd afore and hast not accepted but put off till death thy case then will bee exceeding dangerous Againe I aske thee what is it makes thee resolve to come in at death If love to Christ then it would sooner if to thy selfe how shall such conversion be accepted Come we now to the last words And I will heale their land WE have these three points may be observed out of them 1. That all calamities and troubles proceede from sinne this I note from the order of the words hee first forgives their sinnes then heales their land 2. That if calamities bee removed and sinnes be not forgiven they are removed in judgement not in mercy 3. That if sinne bee once forgiven the calamity will soone be taken away For the first all calamity is from sinne troubles from transgression In the chaine of evills sinne is the first linke that drawes on all the rest as grace is in the chaine of blessings and comforts Consider this in all kinds of judgements which wee may reduce to three heads 1. Temporall calamities about the things of this life they are all from sinne both publike and private What was the reason of Salomons troubles The Lord stirred up an adversary against him because hee departed from the Lord and had set up idolatry so the sword departed not from Davids house because of his sinne with Bathsheba and the murther of Vriah So Asa 2 Chron. 16. the Prophet tels him Hence forth thou shalt have warre because thou hast not rested on the Lord. I could give a hundred instances for this 2. Sort of judgements are spirituall which are much more grievous than the former when a man is given up to his lusts and to hardnesse of heart and this proceedeth from some other sinnes that went before and it is a sure rule that you never see a man given up to worke uncleannesse with greedinesse or to such open
scandalous sinnes but the first rise of it was his unconscionable walking with God in secret as the Apostle Paul sayes of the Gentiles Rom. 1. 20. to 24. That because when they knew God they glorified him not as God God gave them up to vile affections So Psal. 80. 11 12. But my people would not bearken and Israel would none of mee So I gave them up to their owne hearts lusts and they walked in their owne counsels As if he had said I used all the meanes they still refused and would none of me and therefore I gave them up Seest thou a man given up to a lust his heart so cemented to it as hee cannot live without it know this is in judgment to him for some unconscionable walking before and not practising according to his knowledge 3 There is yet a judgement beyond these when the Lord forsaketh the creature and withdrawes himselfe from a man which though men doe little account of is the fearefullest of all others The losse of Gods presence is a losse unvaluable Take a man that makes wealth or honour his God take that prop from him and how doth his heart sinke within him how much more when the true God shall bee departed from a man that God that is the God of all comfort if hee bee withdrawne the heart sinks into a bottomlesse pit of horrour as when the Sun is gone all things run into darknesse All comfort is from some measure or degree of Gods presence though men doe not take notice of it which when it is taken away there remaines nothing but horrour and despaire when God was departed from Saul 1 Sam. 16. hee from that day ranne into one errour after another in his government till hee was destroyed and the cause of this was sinne he had cast off the Lord and therefore the Lord rejected him The like was Caines case Gen. 4. His judgement was to bee banish'd from the presence of the Lord which hee acknowledgeth to be an insupportable punishment which hee was not able to beare When any trouble is upon thee sticke not in the rind and baâ—ke of it but looke through it and beyond it to the inward root of it looke to sinne as the cause and thou shalt finde it so it may bee the immediate cause and instrument may bee some outward thing some enemy of thy disgrace some sicknesse c. but who hath permitted them to worke is it not the Lord and what is the motive of his permission but sinne men may have many severall motives to doe this or that but nothing moves the Lord but sinne and grace When an enemy comes upon thee say not this man is the cause of this evill but the Lord hath suffered him to worke and sinne hath occasion'd this suffering 2 Chron. 12. 5 7. Shishak was but the violl through whose hands God powred out his wrath so I may say sicknesse is but the violl it is the Lords wrath that is powred out in it Amend this common errour that men are ready to seeke out the naturall causes of the evils that befall them if it bee sickenesse they looke to such a distemper in diet or cold c. as the cause of it so if they miscarry in any enterprize what folly and oversight hath beene the cause of it These are but the naturall and immediate causes but Christians should looke to and seeke out to the supernaturall When there came a famine upon the land of Iudah for three yeares 2 Sam. 21. 1. the naturall cause was evident which was a great drought for that famine was healed by raine afterwards and so in those hot countries famine came by drought alone but David rests not here but went to the Lord and enquired out the reason the sinne that should bee the cause of it And God told him it was for the sinne of Saul and his bloudy house in slaying the Gibeonites as wise statesmen when they find a meane person in a treason they rest not there but seeke further what deepe heads was in the businesse and who was the contriver of the plot When Iacob saw the Angels descend and ascend he lookes to the top of the ladder and saw the Lord there sending them to and fro Looke not to the stayres of the ladder one or two that are next to thee but to the top of the ladder and there thou shalt see the Lord sending one Angell to do thee a mischief another to be a Saviour to thee If you say how shall I know for what sinne it is Pray earnestly and enquire as David did and as Ioshua did when he saw the people flie before their enemies that God would reveale to thee the particular sinne and if thou canst not find out the particular sin for it may bee some sin long ago committed or some secret sinne yet be sure that sin is the cause of it for as in the works of nature we know the vapours arise out of the earth and ascend invisibly but come downe againe in stormes and showers which we are able to see and are sensible of so the judgements may be open and manifest enough but not the sins but some secret sin that past by thee without notice taken is the cause of it Learne hence to see sinne in its owne colours sinne is a secret and invisible evill and in it selfe as abstractly considered is hard to be seene of the best therefore looke upon it as it is cloathed with calamities and when you view it under the cloathing you will have another opinion of it than you had before If you should know a man who whersoever he comes doth nothing but mischiefe poysons one stabs another c. and leaves every where some prints of his villany how hatefull and terrible would he be unto you it is sin that playes all these reaks among us if sin come upon a man cloathed and armed with Gods wrath as it often doth at death then it is terrible Why do we not look upon it thus at other times but because we doe not behold it in the fearefull effects of it as then in the wrath due to it we doe Sin is the same at all times else but our fancy is not alwaies the same as the body is alwayes the same though the shadow bee greater or lesser that which we now count a small sinne as swearing and petty oaths will one day bee terrible such a sinne as was committed by Ananias and Sapphira would seeme small it may be to you in it selfe alone but see it cloathed with that judgement that befell them dying at the Apostles feete so see the sinne of Ahabs oppressing Naboth which you may looke at but as doing a little wrong to a poore man by a great man but see it cloathed with Ahabs death and the dogs licking his bloud and it will appeare to be most hainous so the prophanenesse of Nadab and Abihu offering strange fire Learne
called the vanities of the Heathen that they did neither good nor hurt And such should Gods actions bee Therefore if the crosse doth a man no good by healing his sinne it must needs do him hurt You will aske what hurt It doth aedificare ad Gehennam builds thee up to destruction If you saw a corrasive applyed to the live flesh and to eate out that and not the dead you would say it were applyed for hurt So if you see an affliction that workes upon the live flesh that wounds the heart with sorrow but takes not away the sinne such a crosse you would reckon not the medicine of a friend but the wound of an enemy By this thou maiest judge of thine estate and of Gods love to thee by the issue of thine afflictions T is true that all kindes of crosses fall alike to all sicknesse poverty c. upon the godly and the wicked the difference is onely in the issue The same Sunne shâ—nes upon all but it hardens one and it softens another and the same winde blowes upon all but it carrieth one Ship into an Haven and dasheth another against a rock Consider therefore whether thy afflictions brings thee home to the Lord or whether it drives thee from the Lord upon the rockes T is a common observation that when physicke works not you say the party is mortally sicke So when afflictions worke not it is a signe hee is a man of death If as Matth. 7. Hee that takes not an admonition from his brother is desperately wicked either as a Swine to trample on it or as a Dog to devour How much more when a man is admonished by God himselfe and is worse after it Now every affliction is an admonition from the Lord. In the fifth of Esay when God had pruned his Vineyard and it did it not good it was then at the next doore to destruction and laying wast If therefore thou hast had some great affliction and now it is off thinke with thy selfe what profit and good came to thee by it Did it come from Gods providence or not if it did there was somthing he intended and which it did imtimate to thee If thou then didst suffer it to passeby without taking any notice of God in it or if thou didst yet art not reclamed God must needs be exceedingly provoked he will suffer the tree to stand one yeare or so to see if it will bring forth fruit but if it doth not then says cut it downe There are certaine times wherein the LORD by affliction shâ—wes himselfe as it were to a man makes apparitions so as a man may grope after him and feele him and take notice what hee would have If such passe away and no good is done it is no presage of health as is that sicknesse which comes by physicke but of destruction 't is but as a drop of wrath fore-running the great storme a crack fore running the ruine of the whole building Seeke not therefore in distresse so much to have the crosse removed as the sin Iames 1. Rejoyce sayes the Apostle when you fall into sundry tentations which hee would not have said if healing the sin had not been the greater mercy than the induring the affliction is grievous and dolorous and if thou hast an affliction on thee say 't is best I will be content to indure it still for God meanes me good by it on the contrary if thou lashest out and yet art in health and prosperity c. and thy sins still continue but thou art not afflicted and God suffers thee to thrive in sinne it is a signe God will destroy thee that hee leaves thee wast as a vineyard to bee overgrowne with briars and thornes And the last doctrine is That take away the sinne the crosse will surely follow and bee taken away also either it or the sting of it so as it shall be as good as no crosse An Affliction consists not in the bulke of it but in the burthen What is a serpent without a sting what is a great bulk if it have no waight God can so fashion the heart as that it shall not feele the burden of it 1. Because crosses do come for sinne Indeed some are not for sinne but for triall for the confirmation of the Gospell some for the glory of God as that blindnesse in the blind man some for triall onely as Abrahams offering up his sonne yet for the most part they come from sinne 2. God never afflicts but for our profit so says the Apostle Heb. 12. Our fathers after the flesh corrected us not alwayes for our profit but they out of passion oftentimes but He for our profit Now when he hath thereby made us partakers of his holinesse and so we have ceased from sinne then he will cease to afflict It was otherwise you will say with David his sinne was forgiven as Nathan told him and yet the crosse was not removed for his child died and the sword departed not from his house There is an exception in these two cases 1. Of scandall when the name of God is blasphemed then though he forgive the sinne yet he may go on to punish for his names sake 2. When we are not throughly humbled for there may be true repentance when our lusts are not enough mortified God doth it that the heart may be the more cleansed Thus David Psal. 51. cries out of his broken bones and why his heart he sayes was not cleansed and therefore hee prayes for a cleane heart and a right spirit This affords matter of comfort When any judgement is upon us we are apt to thinke we shall never be rid of it but if thou canst get but thy heart humbled and thy lusts mortified God will take away the crosse It is our fault to say when we are afflicted that we shall never see better daies why so is not God able to remove it and if the sinne be removed he will be willing also No man is in an hard case but he that hath an hard heart we are apt to think in all conditions that what is at present will alwaies continue if we be in prosperity we are apt to think as they in the Prophet that to morrow will be as to day and much more abundant so if in affliction to say also that as it is to day it will be to morrow and so for ever But know that if you humble your selves and turne from the evill wayes God will take away the calamity There is an excellent place for this 1 Pet. 5. 6. Humble your selves under the mighty hand of God and he shall exalt you in due time When a man is humbled by God let him humble himselfe and then God will exalt him that is the due time and he will not stay one jot longer And that which I say of present affliction I say also of crosses for the future which you may feare that your sinnes will
slow to afflâ—ct 21 2. He sustaines them in affliction Ibid. 3. He brings them through affliction 25 Vse 1. Not to be discouraged in affliction 32 2. To come to God when we have offended him 35 3. To lead us to repentance 37 4 To choose the Lord for our God 41 5. To confirme us in that choice 45 Doct 3. The Lords name is called upon his people 47 Reas. God hath chosen them 48 Vse 1. To learne obedience 49 2. To humble our selves 53 3. Not to pollute Gods name 59 4. Not to be ashamed to professe Gods name Ibid. Comfort concerning our selves and the Church 63 Doct 4. Without humiliation no mercy 66 Reas. 1. The necessity of humiliation 69 2. Els there will be no returning from sin 71 3. Els there will be no constancy 73 4. Els God should not have the praise of his mercy 74 Vse 1. Exhortation to the humble 101 2. To those that are not humbled 103 Doct. 5. The Lord is mercifull to the humble 112 Reas. 1. To give God the glory 113 2. Humility keeps a man in compasse Ibid. 3. It makes him usefull to others 114 4. It makes him obedient 114 Vse 1. Consolation to the humble 115 2. To strengthen faith 118 3. To be humble in afflictions 123 4. Exhortation to be more humble 124 5. Not to apply the promises without humiliation 131 Doct. 6. All performances nothing without seeking Gods face 132 Reas. God is holy 150 Vse 1. To examine if we seeke Gods face 153 2. To seeke the Lord and not our selves 168 3. Not to forget the Lord in the middest of his mercies 172 Doct. 7. No interest in promises without turning from evill wayes 186 Vse 1. Examination 197 2. No duties serve without turning 219 3. Good purposes alone insufficient 222 Doct. 8. Turning from our evill wayes difficult 224 Reas. 1. They are pleasant Ibid. 2. Agreeable to nature 225 3. They are backed by the law of the members Ibid. Vse To make our labour answerable to the worke 229 Doct. 9. All sinnes forgiven to the humble that forsake sinne 254 Reas. 1. From the truth of God 256 2. From his goodnesse 257 Vse 1. To exclude wicked men from mercy 263 2. To trust perfectly in Gods mercy 267 3. Exhortation to be humbled 272 Doct. 10. All calamities from sin 279 Vse 1. To looke to the root of calamities 281 2. To see sin in its own colours 283 3. How to remove crosses 284 Doct. 11. If sinne be not removed as well as the crosse it is never removed in mercy 287 Reas. 1. Because sin is worse than any crosse 288 The Lord doth nothing in vaine Ibid. Vse By the issue of our afflictions to judge of our estate and Gods love to us Ibid. Doct. 12. Take away sin and the crosse will depart 290 Reas. 1. Because crosses come from sin 290 2. God never afflicts but for our profit 291 Vse To comfort us against our feares that the crosse will alway continue Ibid. The Contents of the second Treatise Doct. THere is a match betweene Christ and his Church 1 Vse 1. To apply Christ himselfe 6 2. To perswade men to take Christ. 23 Motives to it Ibid. Impediments 38 The Contents of the third Treatise Doct. EVery one that taketh Christ ought to be subject to him and it is best for him 76 Reas. 1. He is the head 78 He is a Saviour 80 Vse Exhortation to come to Christ. 82 Doct. Christ is the Head and Saviour of his Church and every member of it 90 Vse 1. To be obedient to Christ. 91 2. To choose Christ for our Head 93 3. To draw influence from him 95 4. How to know we are in Christ. 99 Trials of our subjection to Christ. 104 5. To be the glory of Christ. 133 6. To trie our condition 137 THE GOLDEN SCEPTER â— CHRON. 7. 14. If my people which are called by my name shall humble themselves and pray and seeke my face and turne from their wicked wayes then will I heare in heaven and will bee mercifull to their sin and will heale their land THese words containe the answer GOD gave to Salomons Prayer which hee made when hee dedicated the Temple His Prayer was that when they prayed on earth hee should heare in heaven And God promiseth in the words I have read to do all that Salomon asketh which promise containes three parts First That hee would heare in heaven which phrase notes out either his power that he is able to bring to passe what he assents to doe men are said to heare on earth because they can doe little but God in heaven or else it implies that though hee seemes to be farre off from his people yea though in heaven yet he will heare at last The Second part is that he will pardon their sins and it is of all other mercies the greatest for sin hinders all good things and openeth a gap to all evills and therefore David saith Blessed is the man whose sin is forgiven of all requests it is the greatest that wee can make and of all grants the greatest that God vouchsafeth Thirdly He will heale their land and remove their affliction Now observe the order of this in that before he doth it he pardons their sin Now this promise is farther set forth by two things First the persons to whom it is made the people of Israel and Iudah notified by two attributes First they are his people Secondly called by his name or on whom his name is called as the name of the husband is called upon the wife or of the fa ther upon the sonnes and as they in Antioch and we are called Christians from CHRIST Secondly the conditions this promise is made upon for it is the Lords manner to put promises upon conditions First if they bee humbled and humble themselves Secondly if that humiliation bee not contained within the compasse of their brests onely but expressed by prayer and confession of sins Thirdly if they seeke my face seeke to bee reconciled seeke his presence as separated from all things else not seeking Corne Wine Oyle but GOD himselfe Fourthly if they part with their sins in seeking for they cannot maintaine Communion with him else for God dwels in light and he who walkes in darkenesse can have no fellowship with him And thus you have the Analysis of the words wee in handling them will not use this method but begin with the words as they lye and will observe first these three Doctrines from these words If my people called by my Name FIrst God sends sharpe afflictions on his owne people this appeares by the Coherence for in the words before the text If I send plague c. then if my people c. Secondly that yet in them the Lord is very tender and full of compassion to his people this loving compellation my people argues as much it is as if he should say I cannot
forget you for you are called by my Name you are mine though I thus punish you Thirdly that the Lords Name is called upon his people For the first the Scripture is frequent in examples of this kind so as I shall not need to stand to name any places to you they are so well knowne already I come to reasons of it why it is so First he sends sharpe afflictions on them because he loves them they are such as belong to him and the ground of this reason is because Ira est tam ex amore quam ex odio Anger is as much out of love as hatred it is a true rule though it may seeme a paradox because when one loves another hee desires much from the party beloved and expects much from him and therefore a crosse and stubborne action from such a one provokes more to anger than from any other man as from a Son from a Friend from a Wife it woundeth more and therefore God saith of himselfe that he is a jealous God Iealousie is a mixt affection of love and anger the meaning is if I find my peoples affection stealing out from me I am presently affected as a jealous husband useth to be in such a case and there is no anger to that nor none sooner stirred God will indure ten times as much from another but when one that he hath taken into covenant with him offends him he is angry and will therefore be sure to send some sharpe affliction on him which is the fruit of his anger for his anger is not in vaine Secondly hee doth it that his Name might not bee blasphemed that was the reason he gives why hee punished David when he committed adultery for the Lord must of necessity doe it for their sakes that stand by and looke on to shew to them that he cannot indure such things no not in his owne people Thirdly because he hath said that he will be sanctified of all that draw neere to him he will have them know that he is an holy God hating iniquity and that none should draw nigh to him but such as have holy hearts and pure hands and this was the reason why he did send fire upon Corah Dathan and Abiram The Lord hath separated you and you draw neare to himselfe saith Moses to them and that in the nearest manner to doe service as Priests to offer Sacrifice and you are among the heads of the people and therefore he will not forbeare you others that are afarre off it may bee God will long and farre forbeare but others that are sanctified to the Lord and draw neare to him in profession and in the opinion of others and also so indeed of those God will either bee sanctified by their bringing holy hearts before him or else he will vindicate his holinesse by punishing them and will not suffer them to go on with prophane hearts Fourthly because they are his people among whom hee walkes and with whom he dwels 2 Cor. 6. and the three last verses and the beginning of the seventh Chapter he is conversant among them But you will say is he not every where else yes but he is there as a man is in his owne house among his sons and daughters observing every thing looking narrowly to them and because he is still with them therefore hee will endure no uncleannesse among them thence it was that in the Campe he commanded every man to carry his paddle with him when he went aside to bury it that no outward filthinesse might appeare for I walke among you hee did it to shew by that which is odious to us that wee should hide what is odious to him namely sin and filthinesse which caused him to loath his house to loath Israel when Israel was so unswept and so filthy God loathed it and so departed from it and so Asahel came upon them God will bee sure to plow his owne ground whatsoever becomes of the wast to weede his owne Garden though the rest of the world should be let alone to grow wild But you will object and say that the Saints wee see often sin and afflictions doe not follow I answer it may be and doth fall out often and the reason is because God findes his worke done to his hand If they plow themselves up God will not but if we do it by halves as that is our fault we leave many balkes behinde us then God alwaies comes with afflictions yet then the lesse that you leave behind unplowed the lesse will God afflict you if you humble your selves throughly you shall escape except only in the case of scandall and then God must needs do it for their sakes that looke on as in David God would have all the world see his punishment on him as well as they knew of his sinne but this comfort you may have though you have greatly sinned if not scandalously that humble your selves throughly and you shall escape Learne from hence to feare the Lord to tremble at his words and seeing he will endure no uncleannesse in his owne people stand in aw and sin not labour to bring your hearts to such a constitution to such an awfull respect as to feare to omit any good duty or commit the least sinne and this had need to be urged upon you for it is the cause of all that laxiture and loosenesse in our profession that we doe not feare the Lord as we should If we had the feare of the Lòrd before our eyes as the Apostles speakes Rom. 3. that is if we saw the Lord so as to feare him we should walke warily and look how and where wee set every step and the reason why you are so uneven and not like your selves is from want of the feare of the Lord Now the reason of that phrase of the Apostle that the feare of God is said to bee before your eyes is from the nature of feare Timor figit oculum as if a man bee busie about any thing if there be any thing that he feares he wil still have an eye to that and he watcheth least it should come with some by blow when he thinks not of it and so doth the feare of the Lord worke where it is it fastneth our eyes on him And if the Lord were thus before our eyes to feare him it would make us walke more evenly and more constantly with him And therefore when the holy Ghost in Scripture would chuse to commend a man he singles out this propertie especially of fearing God as that Iob was an upright man fearing God and so speaking of Cornelius it is said that hee was a just man fearing God and so Abraham when hee would expresse the wickednesse of the Court of Abimelech he sayes the feare of the Lord is not in this place that is there is no religion nor good men God is not regarded there and the more feare the lesse sin stand in awe and
with our sins wee desire to hide them from our selves by putting false glosses upon them and from others by fained excuses but deale impartially with your selves herein and labour to see sinne in its full vilenesse And that you may doe so First pitch upon some one great sin and take it into consideration So Christ when he would humble Paul he tells him of his persecution Why persecutest thou me And so S. Peter when he would humble the Iewes Acts 2. 1. he tells them of their crucifying of Christ So Christ when hee would humble the Woman Iohn 4. he remembers her of her adultery And the method that God takes when hee would humble us it is good for us to take For as when a man goes to rub a great staine out of a cloath by the same labour hee rubs out others that are the lesse for my meaning is not that you should let other sinnes alone when I exhort you to single out one but to consider all particulars else also though never so small the multitudes of them will helpe to humble thee as well as the greatnesse When a man sees hee hath many debts though but small of sixpences and shillings yet being many the totall summe may arise to a great quantity and make a man see himselfe bankerupt Therefore set your sinnes in order before you give the due weight to every sin but yet especially let great sins bee in your eye Now some sinnes are greater in their owne nature as fornication swearing drunkennesse c. others are made great by their circumstances as that they were committed against knowledge with deliberation as Saul sparing the Amalekites and sacrificing before Samuel came wherein a commandement on the contrary was distinctly given So God aggravated to Adam his sin did not I command thee the contrary and didst thou not know thou shouldest not We are not to take sins by number only but also by weight as when they were committed contrary to many promises purposes and so as hardnesse of heart follow upon it And secondly withall labour to make sins present though long since committed looke on them as if they were newly done for though our sinnes bee great yet if we apprehend them and view at a distance and a great way off they move us not which is the reason why men are not more affected with the thought of death in their health which yet is one of the greatest evills and so apprehended by us when we come to die the reason is because it is then conceived to be a farre off and so men are not moved with it Thus it is in our apprehension of sins also the distance makes them seeme small there is not a neare conjunction and application of the object and the affection they are not brought nigh but men looke upon sinnes long since past as small whereas in truth sins long since committed are the same in themselves and in the sight of God they were when first committed and therefore should bee the same to thee So a man that hath committed a treason twenty yeares agoe may bee executed for it now and therefore Iosephs brethren remembred their sinne as fresh though long before committed as if they had then committed it their affliction revived in their consciences and made it as present but we usually looke on sins past as none of ours Iob saith that the LORD made him possesse the sinnes of his youth he possessed them that is looked on them as his owne What is the reason why to men in jeopardy as in a storme at Sea and in the time of sicknesse their sins then appeare so terrible and fearefull they apprehend them as present Now that which God doth by affliction let us labour to get done by meditation and by faith to looke on them as present turne that end of the optike glasse which will bring them neare to thee labour to have a true Judgement of their greatnesse and that they are the same for therein lyes true humiliation when the Judgement is rightly convinced to esteeme them the greatest evill though it bee not accompanied with so violent and turbulent a sorrow When you have made them thus present doe not quickly make an end but let sorrow abide upon your hearts for the worke is not so soone done you will get into some rocke or other unlesse you bee continually persecuted and followed by the apprehension of your sins till you come unto the City of refuge but doe as David did Psal. 51. he sets his sin before him and as Saint Paul to whom that sin of persecution was ever fresh in his memory and alwayes in his mouth I a persecutor c. In this case learne something of the Divell who when he would bring a man to bee swallowed up of sorrow his manner is to keepe a mans sin still before him nor will he let a man be at rest therfore 2 Cor. 12. they are called the buffetings of Sathan because hee comes often with blow after blow to discourage and amaze a man now learne from that practise of his to stay and dwell upon the meditations of our sinnes and often to present them to our soules Thy greene wood happily will not burne without much blowing it is frequens intensior argumentatio a frequent pressing of arguments that workes on the affections and so here keepe the object neare the faculty and at last it will worke look not on thy sins by fits let there be no interruption by worldly joyes or pleasures no intervalla and this is Saint Iames counsell Be afflicted and mourne and weepe Iames 4. Let your laughter bee turned into mourning and your joy into heavinesse humble your selves c. that is if you will have your hearts humbled abstaine from lawfull delights for the time get alone So Ioel 2. hee bids them set apart a day that they might have no interruption and if that will not doe it sanctifie another let not one sparke goe out ere another bee strucke otherwise you will bee alwayes beginning and never come to be humbled If you would come to lay your sins to heart and be affected with them then be sure you be not kept off by those false reasoning and excuses which hinder men from being humbled and keepe their sins from comming in upon them as for instance when a man comes to consider of his sinnes I but sayes he am I not in a good estate already and then my sinnes are pardoned for I have good desires in me and a good meaning I meane no man no harme and thus these keepe him from seeing himselfe a child of wrath but consider that thou mayst have all these good things in thee and more than these and yet be a child of wrath these will be found to the praise of the Holy Ghost who wrought them in thee but not to thy advantage to escape damnation for though these be
one is desirous to heare evill spoken of his enemy that sinne is his greatest enemy therefore you could not have done David a better turne than Abigail and Nathan did to tell him of his fault or a worse to Amaziah and Ieroboam then the Prophets did when they reproved them hee that would have a building downe is glad of those that come with pickaxes but if hee would have it stand hee cannot endure any body that should offer to meddle with it so the strong holds of sinne being to be puld down a godly man likes him that will helpe him against them when conscience doubteth such a course is not good which yet is ambiguous If thou be loth to have it examined to the full it is a signe thou hast a false heart and art desirous to continue in it It is a sweet morsell to thee Ioâ— 20. 12. when sin is kept as an ulcer which thou wilt not have a man come nigh to it is a signe thou lovest it and art not turned from it 2 There is a great difference in the ground and principle of a godly mans abandoning sinne and obeying the Law from that which is in an unregenerate man that is not truly turned though he may go farre in both for the upright hearted man hath not only some present checks and transient resolutions to leave sinne but there is a law stamped upon his mind whereby to resist the law of sinne for ever this law the other wants Rom. 7. 23. I see a law in my members warring against the law of my minde To a man truly converted there is a double law the outward written in Scripture the inward prinâ—ed in his heart which is able to guide him Therefore sayes the Apostle 1 Tim. 1. 8. The law was not given for the righteous that is it is not given to him as to others for others having no law in them must therefore be pressed only with that without but it is as it were needles to the other hee hath one in his minde continually opposing the law of sin Now because the explication of what this law of the minde is will exceedingly conduce to cleare this difference the more I will further shew what this law of the minde is It is an inward habit of holinesse agreeing with the Law of God as a picture with the prototype answering in every respect unto it And it is called a Law because it commands powerfully as a Law which hath authority in it effectually inclining and carrying the heart on to do what the Law without commands and on the contrary it doth forbid with efficacy and power the committing of sin and it hath this power in it because it is the very power vertue and fruit of the resurrection of Christ and is the immediate worke of the Spirit who is stronger than Satan the world and the flesh And likewise because as a law it rewardeth and punisheth refreshing the obedient with peace of conscience joy in the Holy Ghost and when a man disobeys it it causeth griefe and wounds the heart that law in David smote him when he had numbred the people and caused Peter to weep bitterly And in the second place it is called the law of the minde because though it sanctifies the whole yet it is most in the minde as the Law of the members is called so because in a regenerate man it is strongest in the members and least in the minde and will This law doth both enlighten the minde with saving operative knowledge of GOD and his Law and stampes all the habits of grace upon his will Iere. 32. 4. An unregenerate man may through his conscience enlightened give a stop to evill courses but without such a law as this This being thus explained the difference betweene a naturall conscience enlightened and this Law of the minde stands in these effects The first is taken from the phrase it self when it is called the law of the mind it having a differing worke upon the mind from that which the light of conscience hath for the knowledge this Law stampes upon the mind differs from that which is brought into the conscience of a naturall man Though an unregenerate man may first know the Law and 2. may consent to it that it is good yet a regenerate man that hath this law of the mind goes further and consents to it as good for him this is the meaning of that which the Apostle sayes verse 15. that hee consents to the Law that it is good and therefore it hath this same worke upon his minde as concerning also that hee allowes it not vers 16. that is not as good for him pro hic nunc This the other wants for want of light whereby the Holy Ghost convinceth a regenerate man that it is best for him to obey the Law at such and such times in all circumstences and when he comes to act it upon all occasions by answering all objections the other sees it good in it self but not for him in such and such circumstances An envious man first knowes what is good secondly consents that it is excellent but thirdly not that it is good for him and so also though an unregenerate man allowes sinne to be evill in it selfe yet not for him in such and such circumstances But then you will object it seemes then that the knowledge of a carnall man and a regenerate man differ but in degrees not in kind The want of degrees here alters the kind as in numbers the addition of a degree alters the species and kind This law of the mind puts a lusting into the soule against that which is evill and to that which is good Gal. 5. 17. So as he is not only stirred up to his duty by conscience but hee hath an inward inclination also thereunto and so for sin this law doth put a strong inclination into the faculties which doth not onely represse the outward acts but it weakens the habits of sinne by a contrary ingredient but the light of conscience though it may weaken the act yet not the habit So Gal. 5. 24. not onely the acts are restrained but the lusts are crucified the vigour of them is abated by a contrary lusting a lusting passeth through every faculty which weakens it Now nothing is weakened but by that which is contrary if the refore we look to repressing of outward acts therein they both agree and againe if wee looke to the abatement of a lust and no more we also may be deceived but if the habit of sinne bee weakened by a contrary lusting then it is from Grace and the law of the mind The difference is in the willingnesse to performe what is good and to abstaine from evill To will is present with me sayes the Apostle in that seventh Chapter another act of provokements of conscience may do what is good but to will it
this hardnesse and tendernesse Hee dares as well venter upon a Canons mouth as commit a sin and though he may sometimes bee transported for a time yet conscience fights against it Then for the will that fights against sin also whilst with David he hath sworne to keepe those righteous judgements that is hath fixedly resolved against it Lastly he resists sin in his affâ—ctions 2 Cor. 12. S. Paul prayed and prayed earnestly and could not be content nor make a denyall he was so troubled So in David Psal 119. 20. My soule breaketh for the longing it hath to thy Iudgements When a man hungers and thirsts after righteousnesse and weepes bitterly for sin as Peter did it is a signe that his affections are stirred Now on the contrary in an evill man all the faculties fight in their courses for sin As Ephes. 4. 18. 19. Having their understandings darkened being alienated from the life of God through the ignorance that is in them because of the hardnesse of their heart who being past feeling have given themselves over to worke all uncleannesse with greedinesse here you may see all the foure faculties in an ungodly man fighting for sinne Their cogitations are darkened c. their understandings are for sinne being estranged from the wayes of God Then secondly followes the conscience because of the hardnesse of their heart so the word signifies their conscience being insensible of sinne admi sir. And then thirdly for the will they have given themselves up to it they have taken to themselves a resolution to betray their soules to it Then fourthly for the affections they are said to commit it with greedinesse that is with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of affections such as is in a covetous man who is greedy and can never have enough his affections are so large This is the first difference in regard of the subject The second difference is in respect of the object the things they fight against a carnall man against grosse evills as wee see in Herod when hee beheaded Iohn what a contention was there in him he was troubled about what report the people would give of it and about the murder of one he knew to be so holy and good a man but a man truly regenerate as he is enabled to see more than another so also he fights against more Another man sees no more but the morall evill and good and so fights against no more but besides this a regenerate man sees the spirituall holinesse that is in a dutie and lookes to the manner as well as the matter and hee fights against those smaller motes in the Sunne All the carnall men in the world finde fault with strictnesse c. but another mans chiefe trouble is that hee cannot bee strict enough S. Paul was a learned man and understood the Law of Moses exactly and was not ignorant of the ten Commandements and yet when he came to be regenerate he saw and understood it in another manner I was alive once without the Law but when the Commandement came sin revived and appeared as a monster which before seemed but a small thing to him above measure sinfull so for good when a man is changed in his mind he discernes the whole will of God that perfect will Rom. 12. 2. before hee saw the maine duties it may bee and the grosser evills onely This is a second difference in the Object The third difference is in the successe the issue of a carnall mans resistance is still deteriora sequor the godly in the issue still followes the best and in the end is a conqueror and though much assaulted yet he walkes after the Spirit Rom. 8. 1. and in the end mortifies the deeds of the flesh but a wicked man though hee may have many good intentions yet walkes as it is Ephes. 4. 17. after the vanity of his mind and in the end fulfills the lusts of the flesh This is Saint Paul his estate being compared in the seventh to the Romans with 2 Cor. 12. though hee complaines much in both yet Grace sufficient was given him to keepe him from the Act. But some of Gods children have had the worst in the issue of the combat as David who fell into Adultery Saint Peter into denyall of his Master In some particular actions they may bee foiled but the combat is with the lust which in the end is overcome though the actions give him a blow Saint Peters lust was feare which made him to deny his Master but in the end it was overcome Acts 4. 8. whereby his boldnesse it appeares there So David had the victory over that lust Psal. 51. how doth he hate it and was fenced against it 4 Difference is in respect of the continuance of the combat In the wicked it lasts but for a time because that in him which causeth this combat hath no bottome like a flower though beautifull yet it growes but upon a stalke of grasse and therefore soone withers and the combatants failing the combat ends Saul held out a while and carried it faire but in the end persecuted David and followed his lusts without any bridle Iudas was long restrained and kept himselfe in CHRISTS family but at last his covetousnesse overcame him and he resolves to give up his Master to the Pharisees Ioash restrained himself the greatest part of his life whilst his Vncle lived but two yeares before his death he gave himselfe up to doe evill the Princes came and did reverence unto him and he yielded So Amaziah after he had overcome the Edomites In a regenerate man the combatants always continue it is an immortall seed which cannot be eradicated therefore the combate lasteth and increaseth There was a strife of feare in Nicodemus and hee comes by night but hee got the mastery and spake boldly for Christ. And so againe we see it in Peter there was a combat in him to his death as appeares by that which Christ tells him they shall carry thee whither thou wouldest not this was a strife in him which never ended till he had an end himselfe in this world Thus you have seene the differences betweene the relapses of the godly and the wicked by which examine your selves If no promise belongs to any but to those that turne then this followes that if any have provoked the eyes of Gods glory by any sinne let him not thinke to take up the matter by offering sacrifice that is by prayers and confessions for God requires this absolutely Except yee turne I will not be mercifull do what you wil humble your selves fast pray seeke my face c. GOD will bee satisfied with nothing unlesse there be a real turning Therfore let no man say I have sinned and I am sorry and confesse it c. but I am not able to leave it and yet I hope GOD will pardon me No know that stoppage is no
is to put in a graft of another nature which wil change it and by little and little sweeten the constitution of it But you will say what is to be put in I answer goe not about it as a morall man but as a Christian get Iustification and Sanctification It is true it is profitable to bee much humbled for thy sinne and you ought to bee so yet this is not the onely way to heale it but the heart must be strengthened with the assurance of the forgivenesse of it There is a double way to get the heart turned away from sinne the one to see the loathsomnesse of that which we turne from the other the beauty of the contrary object wee turne to Spend not all your paines about the first but do something in the later the more contrition the better But it is not got all at once it is more increased by assurance and hope of pardon when a man begins to have hope he purifies himselfe So it is in all other exercises it is hope quickens our endeavours One that is not neare a kingdome goes not about it but when he comes to have hopes he begins to bestirre himself tolle spem tolle conatum therefore get and encrease the hope of the pardon of your sinnes Hence the Apostle Rom. 15. 13. prayes Now the God of hope fill you with al joy and peace through believing c. By the words following it appeares to bee to strengthen and set them right concerning al their infirmities and he points to this as one meanes to be fild with joy and peace in believing as if he had said if your hearts were full of spirituall joy through faith and assurance your hearts would be purified and therefore faith also is said to purifie the heart and besides when the bloud of Christ is applyed by faith there goes a vertue with it Heb. 9. 14. How much more shall the bloud of Christ who through the eternall spirit offered up himselfe to God purge your consciences from dead workes And adde to this sanctification set upon that work Ioh. 17. Christ hath prayed that they might be preserved from the evill of the world But how shal that be done Sanctifie them through thy truth thy word is truth that is when they shall passe through this world full of evill and corruption the way to preserve them spotlesse and untainted is to have the heart sanctified When the heart is well oyled with grace the dirt of the world falls off This is an antidote against corruption Though in your passage you meete with much bad aire and infection this will preserve you But then how should wee bee sanctified By truth The more truth you get into your hearts the more grace Grace and Truth goes together 1 Iohn and came by CHRIST who is full of both Therefore 2 Pet. 3. ult these two are joyned grow in grace and in the knowledge of Christ. By truth but what truth thy word is truth Every truth is not fit to sanctifie as all water will not take sope to scowre the word is that truth that doth it Morall truths may doe many things in the soule they may adorne it but they cannot heale or purifie it Wash in Iordan saith the Prophet to leaprous Naaman There is a speciall vertue in this Iordan to heale thee of thy seprofie that is not in the waters of Damascus You came not to the word as to a lecture of Philosophy but as to that which workes wonders the power of God goes with it For withall marke this that it is not the word of it self that doth it it doth not work as Physicke that hath a vertue in it of its owne but the LORD doth it by the word and therefore CHRIST prayes to his father to sanctifie them by the word As a man writes a letter by a pen so the Lord sanctifies by the word To consecrate the heart to GOD is to sanctifie it and divine truths alone doe consecrate the heart to God and no other Let us therefore get much grace and truth into our hearts assurance of justification and joy in the Holy Ghost that by tasting of better the heart may be taken off from the pleasures of sinfull wayes sound joy will swallow up all other joyes the joyes of sin Stirre up those graces that are in thee for when wee exhort you to goe to God to helpe you our meaning is not that you should leave all the worke some labour is required of thee I speake to those who have some beginnings of grace you must stir up those graces GOD hath given you Hence Saint Paul sayes 1 Tim. 4. 15. neglect not the gift that was given thee as if hee had said Timothy thou maiest doe much if thou consider what ability thou hast received so much spirit so much liberty so much regeneration so much free will to good So he sayes to the Church of Philadelphia Thou hast a little strength it is a Talent therefore use it Therfore also he sayes in Iude 20. build up your selves and cleanse your selves and many the like But you will say how can wee doe this seeing it is the LORD that workes in us the will and the deed and wee can doe nothing without the Spirit Though the Spirit doth it yet we in this worke are to bee agents also Rom. 8. 13. If you through the Spirit mortifie the deeds of the flesh as if hee had said though you do it by the Spirit yet do you go about it We may do something to draw the Spirit nigher us as we may doe something to grieve the Spirit and to smoke him out of the house so to please the Spirit as wee intend the flame of the Spiritby pure thoughts so we put him out by foggy thoughts But you will aske what it is to stirre up our graces Stirre up thy light examine thy selfe of thy evill wayes endeavour to see them clearely and confesse them for that is the way to forsake them Prov. 28. 13. and despise none of them with that light thou hast examine every thing what ever thou hast the least doubt search it out to the full This idle speech this jollity and vanity of conversation how little soever it seemes as dalliance in thy thoughts and eyes overly performance of duties Vse that light further to get reason against thy sinne This is to consider a mans wayes as David did to ponder the reasons Let a man take paines with his heart from day to day and consider what reasons there are by which a mans heart may be taken off from his sin as against unlawfull gain to thinke it but as stealing custome whereby a man forfeits all the rest that what is unlawfully gotten is as the coale that was carried in by the Eagle into her nest with a peece of broyled flesh which consumed her nest young and her selfe and all treaties of infirmities that
in Paradise But you will object and say can sinnes that have been committed cease to have beene committed or cease to have been sins Answer t is true that which is once done can never bee undone All the acts remaine as things once done so as it may be said they were committed and were thus hainous when therefore it is said there shall be none the meaning is they shall be of no efficacy they shall never bee able to doe you hurt as our Saviour said to his Disciples Luk. 10. 19 You shall tread upon Serpents and Scorpions and they shall not hurt you so I may say of sin it shal not hurt you because the sting is taken away in and by Christ or as that fire in Nebuchadnezzars furnace it had power enough to burne others but not so much as to singe an haire of the three children because Christ was with them so those sinnes which would sting and shall sting others to death because of their impenitence yet shall doe thee no hurt but fall off like the Viper off from Saint Pauls hands but not hurt thee It is an opinion of some that GOD can see no sinne in his children because they say there are none when a man is once in Christ son to bee seene But that is not the meaning of that saying God sees no iniquity in Iacob they are there but as in a debt-booke crossed and cancell'd though the lines be drawne over yet the summes may be read yet so as they cannot bee enacted or sued for because they are crossed and cancell'd A falling starre loseth its light by little and little and when it comes to the earth it goes quite out so when sinnes begin to fall from their proper element and Sphere that is an unregenerate heart where they had dominion and raigned and moved as in their Orbe the light and influence of it decayes and shall at length both in the guilt and power of it wholly vanish I will also adde to this this caution the Saints must know that for all this their sinnes are retained till they actually repent againe the Lords wrath is kindled against them and they may feele such effects of it as may make their hearts ake Thus the Lord met Moses and would have slayne him in the Inne for neglecting that ordinance of circumcision the sinne was not forgiven till he had humbled himselfe and amended his fault so GOD was angry with the Israelites that fled before their enemies till the accursed thing was taken away So when David sinned in the matter of Vriah it is said in the end of that Chapter 2 Sam. 11. 27. The thing that David had done displeased the Lord and there was the wrath of a father against him though not of an enemie and when was it that GOD was well pleased with him againe but when hee had humbled himselfe and repented Therefore that you may have strong consolation search and examine your hearts and lives see that there bee no way of wickednesse unrepented of in you before you apply all these promises which then you may doe to your comfort Somewhat is now to bee said even to those whom before wee excluded for the end of our preaching is not to shut them for ever out If the LORD will bee mercyfull to our sinnes if wee be humbled there is an open dore for those that are without a ground to exhort them to come in Come and welcome God is exceeding mercifull and ready to forgive and receive you If any thing will draw men in they are the promises of mercy the Hue and Cry makes the Thiefe to flye away the faster The Proclamation of pardon brings the Rebels in and what greater motive can wee use than this that whatever your sinnes are or have beene never so great in themselves and aggravated with never so many circumstances yet if you will come in and humble your selves and turne to God God will bee mercifull to you No matter what thy sinnes have beene all the matter is what thy humility is what thy resolutions to confesse and forsake thy sinnes are thy have not gone beyond that price which hath beene paid for them And God will not only pardon their sins but also leave a blessing behind If you indeed should come thus to any man whom you have offended hee would say what are you not ashamed to come to mee having wronged mee thus to looke mee in the face not to aske forgivenesse onely but to aske such a kindnesse such a favour at my hands also how could you have the face to doe it But the Lord he never gives that answer for he is not as man Ier. 3. 11. Though if a man put away his wife and shee becomes another mans hee will not receive her againe yet returne to me sayes God It is possible for men to commit such sins that men cannot forgive but God can pardon any You know the pernicious counsell which Achitophel gave to Absolon to goe in to his fathers wives to make an irrecoverable breach betweene his father and him judgeing it such an injury as David would never put up yet returne to mee sayes God God can pardon any I will scatter thy sinnes as a myst and thine iniquity as a cloud Some sinnes are small as mysts some more great and grosser as a cloud Gods mercy is able to scatter both Doe not say oh I had beene a happy man if I had not fallen into this or that sinne I had then beene pardoned T is true that in respect of Gods dishonour it had beene better thou hadst not committed it but yet this I will say that in respect of obtaining pardon thou mayest bee happy notwithstanding if thou humble thy selfe this sinne will not barre thee from happinesse but thou maist be in as good a condition after thou art come home as any other whose sinnes have beene smaller and know that when thou art once come home God looking upon thee in Christ all thy sinnes displease him not so much as thy repentance in and through Christ pleaseth him But how shall a man be perswaded of this Gods readinesse to forgive Consider that place As I live saith the Lord I will not the death of a sinner but rather that hee turne from his wickednesse and live Hee hath taken an oath for it that hee delights more in saving than in destroying and you may believe him Consider also what Christ was wont to doe in the dayes of his flesh and hee is still as mercifull an high Priest as ever None were more welcome to him than Publicans and Harlots that came with repentance to him and he is as ready to receive us now as them then I doubt not but that Christ is willing but what will God the Father do It is certaine that hee is not willing to have his Sonnes bloud spilt in vaine which should bee of none effect if such sinners
that if you would remove the crosse you must remove the sinne first You may observe it in diseases that twenty medicines may bee used and yet if you hit not right upon the cause of the disease the patient is never the better but if that be removed the symptomes presently vanish so when some crosse is upon us wee set our heads and hands and friends aworke to remove it but all in vaine whilst wee hit not the cause and that is sinne which whilst it continues the crosse will continue The reason why our peace and prosperity is entertained with so many crosses and troubles is because our lives are interwoven with so many sinnes The cause of Gods unevennesse in his dispensations of his mercy towards thee is the unevennesse of thy carriage towards him Hast thou a healthfull body a sure estate many friends Thinke not that these shall secure thee see Adam in paradise Salomon in his glory David on his mountaine which hee thought made strong and you shall see Adam when sinne had made a breach upon him once quickly made miserable and sinne bringing in upon Salomon an army of troubles after it and upon David in the height sin bringing in upon him the hazzard of his kingdome the rebellion of his sonne sinne in a mans best estate makes him miserable and grace in the worst estate makes a man happy Saint Paul with a good conscience was happy in prison David through faith was happy at Ziglag But you will say how is it that calamities thus follow upon sinne wee feele no such thing and thus because it is deferred the hearts of men are set to doe evill All this is to bee understood with this caution that sinne when it is perfected brings forth death and not till then God stayed till Ahab had oppressed Naboth and gotten possession and then when he was seene God sends the message of death to him What hast thou killed and also taken possession Thus Iudas he was a thiefe whilst he kept the bag and went on in many sinnes in Christs family and Chri stlets him alone and he goes on till hee had betrayed his Master and then when his sinne was perfected and come to its full ripenesse then at last CHRIST comes with judgement upon him There is a certaine period of judgement and if the Lord stay execution till then thou hast little cause to comfort thy selfe Eccles. 8. 11 12. Because sentence against an evill worke is not speedily executed therefore the hearts of men are set to doe evill As if the wise man should have said Goe to you you that have peace and comfort your selves in this that whatsoever the Word and the Ministers threatten yet you feel nothing yet remember that as soon as the sin is committed the sentence goeth forth therefore he useth the word sentence to expresse this though it bee not so speedily executed yet it goes forth at the same time with the commission of the sinne The sentence you know is one thing the execution another and many times there is and so may be here a long distance betwixt the sentence of the Iudge and the execution of it So as his meaning is that execution is deferred Therefore flatter not your selves sentence is gone forth and execution will follow For the amplification of this that vision of Zachary seemes to make it good Zach. 5. When swearing and theft had beene committed Verse 3. Hee saw a flying roule Verse 2. Which Verse the 3. is interpreted to be the curse that goeth over all the earth for him that stealeth and sweareth Verse 3. which curse may bee upon the wing long ere it seizeth on the prey but it goes forth as soone as those sinnes were committed that is the execution may be deferred which is there further shewed in the parable of the Ephah which sets out as there the measure of the peoples iniquities for so Verse 8. he sayes this is wickednesse which untill it be filled hath not the weight of leade laid upon the mouth of it it being a long while ere God comes to execution and not till their sinnes are full the plummet of leade being laid as it signifies that then their sins are sealed up with the waight of leade rolled upon them that none might be lost or forgotten but God remembers them all and then hee saw two women come and the wind was in their wings Verse 9. that is when their sinnes are thus full and their measure sealed up their judgement comes swiftly like the winde and carries it into Shinar and there this wickednesse is set upon its owne base that is in its proper place a place of misery as hell is said to bee Iudas his owne place Sinne may sleepe a long time like a sleeping debt which is not call'd for and demanded for many yeares but if a man hath not an acquaintance the creditor may call for it in the end and lay the debtor in prison It was forty yeares after Sauls slaying of the Gibeonites ere execution went forth and vengeance was call'd for it So Ioabs sin which he committed in slaying Abner which was slaying innocent bloud slept all Davids time til Salomon came to the crowne Doe not therefore as ill husbands in debt that suffer the suite to runne on from tearme to tearme till they bee out-law'd and pay both debts and charges and all Thy sinnes are a bringing swift damnation and it slumbers not it is on foote already and will overtake thee and meete at thy journeyes end the end of thy dayes Let it therefore be thy wisedome to take up the suite and compound the matter with God betimes else thou shalt not onely pay the debt and smart for the sin it selfe but for all the time of Gods patience towards thee the riches of Gods patience spent and beare all the arrerages Rev. 2. I gave her space to repent but shee repented not God meant to make her pay for all the time he gave her to repent in The next point from these words is That if the calamity bee removed and the sinne bee not healed it is never removed in mercy but in judgement Hee doth here promise first to forgive the sinne and then to heale the Land so as if hee should have healed the Land without forgivenesse it had beene no mercy Because sinne is worse than any crosse whatsoever If therefore hee takes away the crosse and leaves the sinne behinde it is a signe thou art a man whom the Lord hates When a Physician takes away the medicine and leaves the disease uncured it is a signe the parties case is desperate or that the Physician meanes to let him perish Because the Lord doth nothing in vaine if therfore an affliction doth a man no good it must needes doe him hurt for that which doth neither good nor hurt must needes be in vaine That was a property of the Idols of the Heathens which are
your speech bee gracious alwayes Col. 4. not only by fits So for family duties looke if there be no way of wickednesse there Ephes. 6. 4. Children and servants ought to bee brought up in the nurture of the LORD This you ought to do to your servants for when they are delivered to you you are become as parents to them Deut. 6. 7. There is a strict command to rehearse the way of God upon all occasions Those families wherein nothing is done for the bringing them up in the wayes of the Lord have a way of wickednesse in them and search it out I have insisted the longer upon particulars because it is the spreading of the net that catcheth the fish Therefore Saint Paul condescends to particulars whereas hee might have contented himselfe with generalls Rom. 1. 29. as being fild with all unrighteousnesse But hee adds a catalogue of many particulars fornication wickednesse covetousnesse maliciousnes full of envie murther debate c. So 1 Cor. 6. 9. the Apostle says Know you not that the unrighteous shall not inherit the kingdome of God that might have beene enough in the generall yet he brings in a catalogue of many particulars Bee not deceived no fornicator nor drunkard c. shall inherit the kingdome of God as if hee should have said should I stay my selfe in these generall tearmes you would be ready to shift it off therefore I speake it of every particular course of sinning When a man is to shoote at a multitude of birds he puts not in one bullet only but haile shot so when wee are to speake to many people we are to make application of many particulars Nathan applyed his message in particular in David and if Ministers should omit it yet the people should themselves bring generals to particulars in applying the word to themselves at home and in applying these particulars let them consider the doctrine delivered that if there be any of these or any other way of wickednesse in a man hee cannot bee saved And though many will bee ready to say wee know this already it is no newes to us yet I feare that if the hearts of men were ransacked and searched it would bee found they believed it not but that they thinke they may lie in some little sinne and yet bee saved by the mercies of God in Christ for if they thought not so they would not bee so bold to lie in sin as they are therfore doth the Apostle upon this occasion still put in this Caveat be not deceived as in Ephes. 5. 6. Let no man deceive you with vain words because of these things â—ommeth the wrath of God upon the children of disobedience as if he had said every man is apt to think that notwithstanding such courses of disobedience hee may bee saved therefore take heed saies he such advertisements as these the Apostle doth often use As 1 Cor. 6. 9. it is as if one should say to a traveller asking him of the way that at such and such a place there is a by-turning if you take not heed if you marke it not you may be deceived and goe out of your way Many have lost their wayes there So bee not deceived saith the Apostle it is twenty to one you will in this particular Wee are ready to thinke God a God all of mercie and to see the greatnesse of Gods justice requires spirituall eyes therefore though you know this yet consider it there are many things which we know and do not know them we see and do not see them that is we do not consider them as wee should and the Divell is apt for to delude us saying such a small sinne may stand with salvation and therefore it is no wonder if many erre I may say of that man that is fully perswaded of this that to lie in any small sin whatsoever will condemne him a thousand to one if that man will be turned Yet take this in to explicate it that notwithstanding a little swerving a mans estate may bee good but it is continuing in it makes it a way For if you judge a man by a step or two you will judge amisse of him therefore I say it must bee a way of wickednesse the ground is because a way of wickednesse proceeds from the roote from the frame of the heart which a man will returne to againe be it good or bad for howsoever a godly man may be transported for a time yet he returnes againe to his former course On the contrary a wicked man may bee hedged in for a piece of his way by education so as hee cannot goe out So Ioash was hedged in by Iehoiada and went strait on for many yeares but consider what way you take when you come to the lanes end when you are your owne men at your owne choice And therefore because wee are upon a point of salvation and damnation wee had need distinguish exactly And that which puts us to distinguish in this point is that a regenerate man may have many relapses into wayes forsaken and wicked men may have stands in their evill wayes and sometimes turne out of them and performe many duties and goe farre in obedience to the Law The question is how shall we doe to distinguish this it will serve to unmaske the one and comfort the other Observe three rules to find the differences 1 In regard of the search made for sinne an upright hearted man if therebe any ambiguous case in his whole life he is willing to be informed to the full to referre himselfe to the word and good men for the finding out what is right when himselfe doubts hee would bee glad to bee resolved and would love him that would doe it Lord try mee saith David if therebe any way of wickednesse in me which was a signe of the uprightnesse of his heart When the heart is not sound then a man is not willing to come to try all as Iohn 3. 20. 21. whence this difference is taken Every man that doth truth that is upâ—ight hearted comes to the light but he that doth evill hates the light The one desires his deeds might bee brought to the light but the other hates it because hee would not have his deeds knowne It is spoken of the Pharisees who tooke it in scorne to have their uprightnesse questioned by our Saviour And this is sincerity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle cals it when a man is willing to have al his actions brought to the Sunne-beames as that word implyes that if there bee any flaw in them they may bee discovered and amended he desires not that they may be kept in darke shops like bad ware but brought to his view and discovery therefore the upright de lights most in the company of those that are freest from his sinne they appeare most beautifull in his eyes and hee loves a ministery that speakes to that particular every