All men by nature are dead in respect of any spirituall life namely dead in trespasses and sinnes sin is the bane and death of our soules for the Wages of sinne is death Death bringeth vs into the full and absolute power of the Deuill that wee are all of vs thus seruants vnto sinne It is plain by the Apostles complaint Eph. 2.1 Rom. 6.23 Rom. 7.14 Rom. 6.16 Gen. 2.17 I am carnall sold vnder sinne and then vnto whom soeuer wee giue our selues as seruants to obey his seruants we are Now that we are all by nature seruants vnto sin and vnto death it cannot bee denied for what was it that God sayd vnto Adam In the day that thou eatest thereof thou shalt die the death As soone as Adam had sinned presently the sentence tooke place and Adam is now become the child of death and eternall destruction became his portion and this is the condition of all Adams posterity there is not the greatest the noblest the wealthiest nor the fayrest amongst the sonnes of men but wee are thus bound till the Sonne make vs free Men are not onely sicke with sinne or wounded by sinne or halfe dead but starke dead bereft of all spirituall sense and motion And this doth the Apostle most liuely effectually set out vnto vs in another place when he sayth Yee were once darknes Eph. 5.8 but now are light in the Lord He doth not say we were in darknesse Io. 3.6 for then perhaps wee might haue come of our selues into the light againe But yee were darknesse Darknesse it selfe yea nothing else but Darknesse and hence againe is it that naturall men are called Flesh not Fleshly but flesh it selfe and the wisdom that is Rom. 8.7 the best part that can bee in a naturall man what is it but Enmitie with God it may bring a man to Hell but it cannot lead him one inch nearer vnto heauen and therefore being thus starke dead in sinne Alas what can a dead man doe to helpe himselfe No more can a natural man moue so much as one finger to procure saluation to himselfe no no being dead in sinne we cannot so much as thinke one good thought much lesse haue wee free will of our selues to seeke for saluation vntil such time as the Lord hath reuiued vs and quickned vs by the Spirit of grace Lazarus in the Gospell had layne dead foure dayes in the graue so as hee beganne to rotte and to stinke yet when our Sauiour Christ cryed with a loud voyce Lazarus Io. 11. come foorth hee arose incontinently and came and stood foorth This is our case and condition yea the estate and condition of euery soule in the world we be starke dead in trespasses and sinnes nay we lye rotting and putrifying in the graue of our sinnes and vntill Iesus Christ by his spirit and loude voyce of the preaching of the Gospell which is the Word of life shal breath within vs the breath of life and reuiue vs poore soules wee cannot moue so much as one little finger to the Kingdome of heauen This may serue in the first place to confute that erroneous Vse 1 Doctrine of the Papists who say that a man hath naturally Free-will in himselfe by vertue whereof hee can dispose himselfe to the worke of his regeneration Condemnes the Doctrine of the Papists touching Free Will whose opinion if it were granted then were the power of God lesse seene in our second birth then in our first birth which were iniurious to the Spirit of God so to thinke for what can a dead man do to his owne quickning and raysing vp from the graue can hee turne himselfe or any way fitte or prepare himselfe to bee raysed surely no it is altogether impossible nay let a dead man haue all the helpe that may be to bee Raysed vp yet vnlesse the soule bee giuen vnto him all is in vaine so fareth it with the naturall man he can by no meanes dispose himselfe to any spirituall action or motion vnlesse some spirituall life be put into him But what sayeth the Aduersary he may giue his consent to his quickning though hee quicken not himsele But say I what consent call wee the consent of a man that is dead but not to stand vpon their presumptuous doctrine of Free wil the which amongst many other points of Popery maintained by them hath lifted vp many so high amongst them with this vaine opinion of their own worthinesse that they find not themselues to stand in need for the Lord to lift them vp Then in the feare of God let euery man and woman Vse 2 and euery mothers child labour to see our misery to see our poore Soules how they lye rotting in sinne let vs Serues to humble vs in that wee are dead till the Lord quicken vs by his spirit seeing wee bee as the poore Flyes in Winter starke dead not able to moue our little finger to heauen pray vnto the Lord that hee would cause the blessed Sunne-shine of his Word and Gospell to shine vpon vs to warme our cold and benummed soules to quicken our dead consciences by the word of Life and the blessed worke of his holy Spirit for so long as God doth not quicken vs nor reuiue vs alas our soules be dead in sinne and this death is the next step vnto eternall death in the fire of Hell And therefore their case is dangerous and miserable which sleepe snort in sin lye starke dead in the graue of sin vntill it please the Lord to reuiue them by the preaching of the Gospell which is the Power of God vnto Saluation to Reuiue and to quicken our dead soules This being so Note we see then it is no maruell though many that are present in the Assemblies of Gods people at the preaching of the Word and yet reape no profite by it the reason is they are dead now sound a Trumpet in a dead mans eare and he heares it not Euen so Esay 58. let the Minister of Gods Word cry neuer so loude lift vp his voyce like a Trumpet men are no more moued eyther with the comforts of the Word or with the threates of the Law then the seates men sit on because they are dead till the Lord doe please to put life into them And as for those that haue eares to heare with profite and comfort blesse God for it and giue him the glory for so great a mercy for certaine it is by nature the condition of all men is alike till the Lord hath wrought in vs the worke of grace and Reuiued vs with the breath of life Oh what cause then hath man by nature to swell with pride or to bee lifted vp with any conceit at all of his owne worthinesse though they haue neuer so many excellent parts of nature as wit capacity strength beauty or outward gifts as riches honour authority c. yet surely men may see that if
they bee not Reuiued if they bee not borne againe translated out of Adam and ingrafted into Iesus Christ alas they are but as a dead corps that is trimmed and stucke with so many goodly flowers yea the due consideration of that miserable estate and condition in the which they are by nature may cause them to droupe Tit. 1.15 and to hang downe their heads for by their owne filthinesse and impuritie all these their excellent ornaments are defiled and become impure for so sayth the Apostle To those that are defiled is nothing pure but euen their minds and consciences are defiled Oh if this point were wel considered how it would pull downe the pride of mans heart and make men to hasten to come out of so fearefull an estate and condition Doct. 4 The second point of Doctrine wee obserue hence by the authority of this Text is that our regeneration is as hardly wrought Regeneration a worke of new creation Rom. 5.12 Rom. 6.23 as to rayse vp a dead man to restore him againe to life as hard a thing to saue a soule that is dead as to giue life to one that hath a long time lyen rotting in the graue Death is gone ouer all sayth the Apostle and The wages of sinne is death And God told Adam Gen. 2.17 that in that day that he should eate of the forbidden fruit Hee should die the death Now in so much as wee haue all taken part with him in his disobedience wee must also partake with him in his punishment and the punishment is Death not death in respect of any being of the creature as all wicked and vngodly sinners might wish it were but Death in respect of our eternall separation from God In whose presence is life and at whose right hand is pleasure for euermore This is our estate and condition by nature vntill the Lord doe Reuiue vs and to Reuiue vs and quicken vs is as hard a matter as to rayse vp a dead man out of his graue This doth the Prophet Dauid acknowledge when he desired of God that he would Create in him a new heart Psal 51.10 And surely it is as great a matter to Create a new heart as for the Lord againe to Create a new world yea and in some respects it may seeme harder for in the Creation of the world the Lord but spake the Word and all was made there was no hinderance there was no opposition but in the creation of the heart a new there are many lets and hinderances first within a man for euery man by nature is an enemy vnto his owne saluation and the flesh resists this worke besides the Deuil he labours by al means possible to hinder so blessed a worke Besides all this it is a worke of great difficulty not accomplished without great labour and paine and therefore it is called in the Scripture A Birth a Death a Circumcision now as no Birth no Death no cutting off the Flesh can be without paine and sorrow no more can the conuersion of a sinner the Infant is not deliuered out of the Mothers wombe without paine and doest thou thinke O man to part with sinne that is within thee which was conceiued in the wombe with thee and euer since hath been nourished and brought vp with thee as a familiar companion and not taste of paine Eph. 2.1 and heart smart in thy new birth no assuredly it will not be but it will cost thee much sorrow many a sigh and many a bitter teare before this work of grace be effectually wrought in thee It is not in this case as in producing the forms of many Natural things here below which are brought è potentia materiae out of a capable pronenesse of the thing it selfe to receiue such a forme but in the worke of our Regeneration God doth by his spirit deliuer the mind from blindnesse and ignorance the will from rebellion the affections from disorder and all the powers and faculties of the soule from corruption when man is altogether opposite thereto This Doctrine doth iustly condemne most men Vse 1 women amongst vs we think it is an easie matter to be a Christian and so be saued that it is an easie maner to goe to Heauen and many men who be starke dead in sinne and blesse themselues in their euill wayes yet blush not to say they hope to come to heauen as well as the best Preacher of them all Oh poore soule thou art but a dead man in the sight of God wounded at the heart with sinne and vnlesse thou bee reuiued quickned and raysed out of the graue of sinne by the wonderfull worke of God thou canst not bee saued Our Sauiour Christ being working of some great miracle hee tels his Disciples that they should do greater works then that namely they should saue mens soules and that is farre greater then to saue and helpe the body God created all things with his bare word breathed into Adam the Breath of Life Gen. 2. Io. 11. Our Sauiour Christ raysed Lazarus with his word but before hee can rayse a Sinner out of the graue of sinne and put into vs the breath of spirituall life the Sonne of God must come from Heauen and suffer a most cruell and shamefull death 1. Cor. 1.21 Iohn 17.17 euen the death vpon the Crosse before he can quicken and Reuiue vs and therefore it is not so easie a matter as most men take it to bee to become a good Christian No no it is the hardest thing in the world to become a good Christian and so to be saued And therefore seeing this is the estate condition of vs all Oh how carefull ought wee to bee to vse all good meanes that God hath appointed Act. 15.9 to saue our soules as namely the Word preached the Sacraments Prayer Meditations in the Law of God seeing that by these meanes the Lord doth quicken and Reuiue our dead soules Ps 119. Vse 2 Secondly wee are taught heere that seeing we are all dead in Adam by nature vntill such time as the Lord doth quicken vs and Reuiue vs let no man then content himselfe with this diuelish conceit and perswasion that hee can at his owne time and leasure deliuer himselfe from the bondage of sinne and Sathan as it is the corrupt thought of many that though they haue beene the seruants of sinne and of death twentie or forty yeares together yet they thinke that one Lord haue mercy vpon me will open the Heauen gates but O thou vaine man O thou vaine woman Oh see heere that it is the Lord that must worke in thee this worke of grace for by nature thou art Reprobate vnto euery good worke And this new birth is not giuen to euery one No no onely Gods children who are carefull to vse the meanes as hearing the Word preached and taught Sacrament Prayer c. for by these doth the Lord Reuiue vs and
euill life surely the beginning of all euill is this to turne away from God It was the case of the Prodigall Sonne and in him of all sinners that when hee had receyued his patrimony Luk. 15. Hee tooke his iourney into a farre Country farre away and yet hee thought not himselfe farre inough from his Father but who willed him to depart was hee put out of his Fathers house Surely no but he himselfe of his own accord would needes bee gone Euen so doth a sinner make a voluntary separation betwixt God and his soule God doth neuer forsake till hee bee forsaken Now a sinner is sayde to depart from God in two respects First by an opposite and far different disposition Gods volo being mans nolo Gods will being mans nill by omitting that which hee should commit and by committing that which hee should omit As when wee see two sitting and talking together and the one varieth from the other in opinion we say the one is farre from the other and in the same respect is a sinner said to goe farre from God Secondly a sinner is said to goe far from God in regard of the greatnesse or the multitude of his sinnes that he doth commit which the more they are the farther they leade a sinner for euery sinne being a departure from God a sinner may rightly bee said to depart lesser or farther according to the number quality of the sins they commit Some being the sinnes of infirmity some of ignorance some of malice and some of presumption but Hee that hath eyes like a flame of fire Reu. 2.18 doth still behold them and although Adam doe goe about to hide himselfe amongst the thickets of the garden from the presence of God yet was hee still in Gods presence neyther could hee escape Many thinke they cannot runne farre inough from God Psal 1 39. of whom the Prophet speaketh Whither shall wee flie from Gods presence shall wee flie into heauen It is no part of our thought shall wee flie into the vtmost part of the earth the whole world is vnder Gods gouernment shall wee take a voyage by Sea it may bee God will send vs farther then we are minded to flie for little did Ionas thinke by flying from God that God would vexe him with all his stormes But if wee will not venture so farre but onely flye into the darkenesse we must know that with God The darkenesse and light are both alike There is no distance of place betwixt God and a sinner but alas the cause of all is this we know not the mischiefe that will follow by our departure from God how many sighes and groanes euen of our dearest hearts it will cost vs ere wee can get into fauour againe This did Dauid finde by wofull experience that hauing left the Lord and made a departure from his God by walking in the broad pathes of vngodlinesse Psal 51.1.2 Psal 6. adultery and murther did not the Lord bring him backe againe by the weeping Crosse that hee lay a long time wala-daying his griefe of heart ere hee could be perswaded that God would receiue him again into fauour Gen. 16. What found Hagar out of Abrahams house but want and sorrow What found the Prodigall child Luk. 15. being departed from his father but want and pouerty When Cain went away from God there was no more account made of him then of a vagabond and odious person Behold saith Cain to God Gen. 4.14 thou hast cast mee out this day from the earth and from thy face shall I bee hid and shall bee a vagabond and a runnagate vpon the face of the earth and whosoeuer findeth me shall slay mee This is the danger fearefull estate of them which committing sinne depart from God Oh that wee were wise then would wee consider our latter end Deut. 32. Reason of the Doctrine Now let vs see the reason of the Doctrine that so it may worke the deeper impression in euery one of our soules We haue heard that sinne is a departure from God and that a sinner hauing left the wayes of life finds no comfort nor peace till with the prodigal son they return to God again The reason is nothing can satisfie the soule of man but God himself as a pottle or a gallon cannot be filled with the measure of a pinte so are the pleasures of sinne but as a graine of muster-seed in the belly of an Elephant The desires of the soule remaine infinite and must haue an infinit God to satisfie them whereas the profites and pleasures of this world haue their bounds so that there is no other remedy for vs in this life but to remoue our minds from the desire of these earthly things and to transport the same vnto God that there they may rest content and be satisfied for the grace of God and the heauenly gifts of his spirit they are the onely comforts vnto the soule because his presence and goodnesse is most agreeable thereto being created after the likenesse of God as for all other things they are but death and famishment as stones and grauell are to the body Hence then let all men learn to be warned betimes Vse 1 Thou that takest liberty to thy self to liue in sinne Oh know that thou art now departing from God In whose presence is the fulnesse of ioy and at whose right hand there is pleasure for euermore And now thou art trauelling with the Prodigall sonne into a farre Country wandring from God to serue sinne and Sathan Well know O man that if thou wilt needes goe that thou doest now runne vpon manifest hazard danger for who can tell whether in this thy disordered course thou shalt come to mischiefe or to some miserable end or whether thou shalt haue that mercy granted thee to call thy selfe to better remembrance Oh goe not then after thy concupiscence nor follow not the inticement of thy lust let reason iudgement take place Pray with the Prophet O Lord Psal 17. lighten my darkenes that I sleepe not in death The Iewes hauing their choyce desired rather Barrabas to be deliuered vnto them then Christ the Sauiour of their soules O follow not the example of so bad Marchants to make a worse choyce then they for if thou yeeldest thy selfe to sinne and wandrest from God refusing Christ Iesus the saluation of thy owne soule goest a whoring after sinne and Sathan hereby thou shewest thy selfe farre worse then euer the Iewes were in their choyee And albeit thou goest not from God all on a sodaine yet thy departure will steale vpon thee by degrees as a man goeth far steppe by steppe First there may creepe vpon thee a dislike of goodnesse of preaching prayer c. Then to the loathing of it and so by little and little to bee drawn away from godlinesse And thou which sometimes wast an earnest professor shalt grow key colde in Religion And so for the
vnto himselfe Wee are deliuered out of the hands of our enemies that wee might serue God In righteousnesse and holinesse all the dayes of our life Luke 1.57 1. Cor. 6.20 And againe the Apostle sayth Yee are bought with a price therefore glorifie God in your body and in your spirit for they are God So that God must haue all we may not take so much as one houre no not so much as a minute of an houre to bestow the same vpon the world the flesh Tit. 2.11.12 or the Deuill Excellent is that place to Titus The grace of God that bringeth saluation vnto all men hath appeared and teacheth vs that wee should deny vngodlinesse and would by lusts and that wee should liue soberly and righteously and godly in this present world The meaning is that the doctrine of saluation is preached vnto all not to embolden men in sinne but to vrge them to lay aside all prophanesse and to renounce their owne lusts and to haue their fruit in holinesse as they hope to haue the end euerlasting life And to these may be added that of the Apostle Peter 1. Pet. 1.17 Passe the time of your dwelling here in feare knowing that we were redeemed not with corruptible things c. And therefore in all these respects you see wee must immediately without any further delay apply our hearts to wisdome to seeke those things which doe concerne the glory of God onely and to take no more care for the flesh to fulfill the lusts thereof So that nothing is to bee preferred before the Lord but the Lord before all things so that our repentance is not to bee deferred any time but the works thereof are to be done out of hand that so God may haue his due and right in being serued and obeyed before all things as hee ought to be The vse of this Doctrine serueth to reproue those Vse 1 that are negligent in the performance of this duety who haue had many good purposes in their hearts but for want of timely prosecuting of them alas they haue proued but as the morning cloud Hos 6.4 quickly dispersed I haue knowne many that while they haue beene vnder the Ministery of the Word haue beene touched with sorrow for their sinnes their consciences being conuinced and for the time present they haue purposed to forsake them Act. 26.28 So that as Agrippa sayde to Paul Thou hast almost perswaded me to be a Christian So they haue almost beene perswaded to a better course but alas how sodainely it hath been forgotten it may appeare by their falling into the same sinne againe for so soone as they haue beene out of the Church they remember it no more but returne to their former courses As the dogge to the vomite 2. Pet. 2.22 Others againe when the hand of God hath been vpon them by sicknesse losse of goods c. and when their consciences haue beene as it were vpon the Racke they haue then made vowes vnto God and promised reformation of life that they will neuer doe as they haue done but that they would become new men and walke more carefully and conscionably then euer they did before but as soone as euer the Lord hath remoued the rod and set them at liberty they neuer remember it more And herein they deale with the Lord as the people of Israel did who Psal 78.33 when God brought any iudgement or calamity vpon them then presently they returned and sought God earely but when the iudgement of God was remoued they started aside like a broken bow Then the swearer maketh great protestation to leaue his swearing the drunkard his drunkennesse the whoremaster his whoredome c. But if the Lord restore them to their health againe they fall a fresh to their sinnes againe which they made shew to haue forsaken Oh then let vs not deferre the time of our repentance but so soone as euer we heare our sinnes reproued and the iudgements of God threatned against them that our consciences are conuinced Oh let vs then with speed addresse our selues to performe it If we should heare of a man that hauing committed treason against his Prince and for the same should die vnlesse he would seeke to pacifie his wrath and to stay the execution against himselfe that would deferre it from time to time and make light account of it would not all men condemne him and say hee were worthy to die Well this is the folly or rather extreame madnes of many a poore soule who though they know how to asswage the anger of God that is kindled against them for their sinnes yet deferre the same and put it off from time to time And herein the Deuill deales with men like a racking Vsurer who is wont to giue day after day of payment vnto a man vntill at last hee winde his inheritance into his hand Euen so doth the Deuill deale with sinners hee doth harden them on still from day to day in their sinnes vntill at the last hee hath gotten them into his owne inheritance and made them partakers of eternall darkenesse with himselfe for euer Oh let vs not then giue place to the Deuill and strangle our good motions by prophanesse but let vs immediately prosecute them that they may worke the good effect of grace in vs. Here we are taught that if we haue hitherto fayled Vse 2 in the performance of this Christian duety of repentance that we deferre the same now no longer but while it is called to day to spend the time of our being here in the practise of it and indeed the end of all our endeauours while we liue should bee this Luke 13.5 to gette a roome in the Kingdome of God which wee can neuer haue without repentance and he which omitteth the present occasion when it is offered can neuer repent This made our Sauiour to weepe for Ierusalem Luk. 19.42 and say Oh if thou haddest knowne at the least in this thy day the things that belong to thy peace And againe Shee knew not the time of her Visitation Now then if thy conscience tell thee that thou hast not yet repented and that thou art not yet a liuely member of Iesus Christ Oh delay no longer no not one minute of an houre but with all speed repent and turn vnto God bring forth the fruits worthy amendment of life that thou mayest haue comfort when the houre of death Gen. 22.3 or the day of iudgement shall be And as Abraham rose vp earely in the morning to sacrifice his dearest sonne which made much for the commendations of Abraham that hee went about the commandement of the Lord so cheerefully so doe thou likewise it is not thy sonne that thou art to sacrifice but thy sinne which otherwise will cut the throat of thy soule Oh rise vp earely with Abraham deferre no time this shall bee the best sacrifice that euer we offered vp vnto God Now all of vs doe
Serpent to cure our soules for no other creature in heauen or earth could heale vs or helpe vs but hee must be our Physitian to make a plaister to heale our wounds the pains that he tooke to temper this plaister it made him sweat both water and bloud and in the end when nothing else could doe it Luke 23. hee was content to temper a plaister of his owne heart bloud such a blessed Sauiour such a louing Physitian haue we Oh then let vs runne to Iesus Christ let vs make our moane vnto him let vs not feare to lay open our wounded soules and distressed consciences vnto him who is so louing and mercifull a Physitian to poore distressed soules Art thou an hard hearted and an impenitent sinner thou art sicke at the very heart thou art wounned by sinne and Sathan vnto eternall death though thou see it not yet thy poore soule is ready to bleede vnto eternall death See Oh see heere Iesus Christ thy Sauior he offers himself to become the Physitian hee hath tempered a plaister that is able to heale thy sicke soule if thou wilt come vnto him Alas wilt thou then runne on in sinne and suffer thy poore soule to rot and fester with sinne and contemne the mercy of God and the kindnesse of Iesus Christ who offers to heale thee and to helpe thy wounded soule The poore man which fell among theeues who spoyled him and wounded him and left him for halfe dead Luk. 10. alas what had becom of him if the good Samaritan had not come by and pittied him Sinne and Sathan hath spoyled vs and wounded vs body and soule Now alas what shall become of vs if that Iesus Christ the good Samaritan and blessed Physitian of our soules doe not pitty vs bind vp our wounds and powre in the oyle of grace into our hearts to cure our sicke and wounded soules but hee is so pittifull and tender hearted a Chirurgion that he will pull off the rotten ragges of our sinnes and lap them vp in the most precious white robe of his owne righteousnes and poure into them the oyle of grace euen his owne deare and precious heart bloud to our euerlasting comfort and saluation Secondly wee obserue hence a further vse that if Vse 2 any do perish through their sinnes and transgressions he must not impute the fault therof vnto God but vnto himself for God doth cal men from their euill waies that so they might not perish but bee saued the Prophet Dauid doth speake excellently of this saying The Lord is full of compassion and mercy slow to anger and of great kindnesse Hee hath not dealt with vs after our sinnes nor rewarded vs according to our iniquities Psal 103. for as high as the heauen is aboue the earth so great is his mercy towards them that feare him As farre as the East is from the West so farre hath hee remoued our sinnes from vs As a father hath compassion on his children so hath the Lord compassion on them that feare him But some may obiect say that it is true the mercy of God is exceeding great indeed but the sinnes that I haue committed against God haue not beene so much sinnes of weakenesse or sinnes of infirmity as they haue beene presumptuous horrible sinnes yea multitudes of them besides all this I haue continued a long time in them tenne twenty thirty or more yeares together and therefore I may well doubt whether the Lord hath any mercy for me Esay 1.18 Marke therefore what the Lord himselfe sayth vnto such Come let vs reason together sayth the Lord though your sinnes were as Crimson they shal be made as white as Snow and though they be as Scarlet they shall be as wooll So that no man can say without iniury against his owne soule and giuing the lye vnto the glorious maiesty of God My sinne is greater then can be forgiuen True it is that the Scripture makes mention of an vnpardonable sinne that shall neuer bee forgiuen eyther in this world Mat. 12.31 or in the world to come The blasphemy against the spirit but that is not in respect of the sinne it selfe that it should exceed the mercies of God or for that God is not able to forgiue it but because they cannot relent and repent that commit it they are so farre gone that they can neuer Returne backe again for as no sinne is so small but is able to plunge vs down to the bottome of hell if wee liue in it without repentance so no sinne is so great and grieuous but vpon repentance there is pardon and mercy to bee found with God yet men must take heed that they abuse not Gods goodnesse and mercy as an occasion of liberty to turne his grace into wantonnesse saying as the manner of some is Oh God is mercifull hee is gracious to great and grieuous sinners and so conclude thereupon that they may liue as they list and so deferre their repentance and Returne vnto God till the last gaspe but the holy Apostle will teach vs an other vse of Gods mercy then so when he sayth Despisest thou the riches of his bountifulnesse and patience Rom. 2.4 and long sufferance not knowing that the bountifulnesse of God should lead thee to repentance So that do wee heare of the patience of God the mercy of God and the long suffering of God Oh what may it teach vs all but this lesson especially to make haste and to deferre no time to returne vnto him for what is God so mercifull and so patient that hee hath spared thee so long and giuen thee so large a time of repentance Oh then how iust and how great shall thy condemnation bee if thou reiect it and make no other vse of it then to boulster thee in thy sinnes but of this before Last of all hete is matter of consolation to all the children of God that are deiected and cast downe with the sense and feeling of their sinnes their soules being heauy and their consciences oppressed with their sin they goe drouping and hang down their heads well let them cheare vp their soules such they are that Christ calleth Math. 11.28 Come vnto mee all yee that are weary and laden and I will ease you for my yoke is easie and my burthen is light When our terrors and temptations grow thus strong vpon vs and that Sathan shall seeke to perswade vs that our sinnes are more then God can forgiue and the punishment that is due vnto vs for them is greater then can be pardoned What shall wee doe at this time but labour herein to discouer the Arch-enemy of our soules Sathan who thus as a lying spirit seekes to draw vs from this doctrine of Gods mercy to plunge our soules into the gulfe of desperation but if our sinnes bee neuer so great haue wee committed them without number haue we committed them neuer so long bee they as Crimson double dyed sinnes as infectious
the Kingdome of Heauen where we be free Denizens And as Pilgrimes behaue themselues in an Inne they stay not seuen or eight yeares but a night or two and so are gone So must not wee settle our dwelling heere where we are but Pilgrimes but in heauen our dwelling place must our conuersation bee as if now we were in Heauen and in the presence of God And as a stranger being farre from home desires to come to his owne house thinks euer of his Wife and Children and of his own land liuing So must we heere being in a strange country thinke of our home desire still to see the face of God and of Christ our most blessed Redeemer that so wee may liue in his blessed presence Seeing this is a speciall note of a man truely regenerate and that hath truely repented to behaue Vse 1 himselfe as in the presence of God as in his sight so as hee dares doe nothing that may offend the eyes of God This shewes most plainely that most men and women are farre from true repentance and were neuer borne a new Seeing many will make conscience of sin in the sight of men which yet make no bones to commit it in the sight of God What man is so shamelesse to commit Adultery in the sight of men yet there bee many that feare not nor blush not to commit it in the sight of God Saint Paul saith They steale commit Adulterie and do all euill in the night Alas Phil. 4.5 night and day bee all alike to God the Lord is at our elbowes and therefore let vs remember this and as wee would not dare to commit any vnseemely thing in the presence of the King so let vs not dare to commit sin in the presence of God Men will looke carefully to their behauiour while they are in the presence of the Prince or temporal Magistrate though otherwise wicked and godlesse men yet in the presence of the Prince they will abstaine from euill Oh that wee were as carefull to behaue our selues in the most glorious presence of the great King of heauen and earth who is King of Kings and Lord of Lords Hee sees all wee doe heares our words pierces into the secrets of our hearts neyther can the least though of ours escape the piercing eye of the Almighty and therefore we should labour to watch ouer al our works words yea ouer the very thoughts of our hearts that they may be sincere and such as we need not be ashamed of for bee wee wel assured that wee shall giue account of the very thoughts of our hearts yea of euery idle word how much more of blasphemous oathes and most monstrous sinnes The theefe steales in the night the drunkard is drunke in the night and the filthy person commits his vncleannesse in the night and they thinke they bee sure who sees them who can accuse them Oh thy God sees thee thou standest in his presence hee heares sees all thou doest and though thou mayest keepe it close from the eyes of men yet thou canst not hide it from the eyes of the Almighty who wil one day call thee to an account for the same VERSE 3. Then shall wee haue knowledge and indeuour our selues to know the Lord his going forth is prepared as the morning and he shall come vnto vs as the raine and as the latter raine vnto the earth IN this third verse wee haue heere described vnto vs two other most heauenly and blessed effects of sound repentance Two other effects of true repentance set downe and true conuersion vnto the Lord. First that all those which doe vnfainedly mourne for their sinnes and the pardon of them at the hands of God as for life and death the Lord will not onely comfort their wounded soules but enable them by the gracious worke of his holy and sanctifying Spirit to liue holily in his sight but hee will with all poure into their soules this heauenly and blessed Knowledge which shall direct them to the true seruice and worship of God And secondly if wee doe draw neare vnto God by true repentance the Lord likewise though he defer his helpe for a time yet in the end will come assuredly with most pleasant and effectuall comfort which is described vnto vs by two most excellent similitudes First of the chearefull breaking foorth of the Sun after a tempestuous storme Secondly by the latter raine distilling vpon the scorched earth by both of which the Lord will shew that he is ready in due time to comfort the distressed soule and conscience of a poore sinner Then shall wee haue knowledge and endeuour our selues to know the Lord. Text diuided IN these words being the first part of the Verse wee are to obserue three speciall points First the roote from the which this true sauing and heauenly knowledge is deriued and the fountaine from the which it doth spring in this word Then Secondly wee are to search and to trie what maner of knowledge this is heere spoken of by the Holy Ghost It is not carnall knowledge it is not any worldly knowledge it is no Philosophicall Knowledge or the knowledge of humane Arts and Sciences But this knowledge heere spoken of is a spirituall knowledge a diuine knowledge an heauenlie knowledge a sauing knowledge which is of that nature and quality that it puts all those which haue it into a reall possession of eternall life It is the way to eternall life it is the Key to open the gate of heauen vnto vs and it is as it were the finger of God that puts vs into reall possession of eternall life Thirdly wee haue to consider another special fruit or quality of this sauing Knowledge that it will neuer suffer those men and women which haue this Knowledge put into their hearts by rhe finger of God to be content with a little or a scant measure of this knowledge but it is of that diuine nature that it wil whet them on and inflame their hearts to hunger and thirst after a great measure and portion of this heauenly and blessed Knowledge so as it will make men to labour and to endeauour to come to a greater measure of it To grow in grace and in the knowledge of Iesus Christ And first of all for the root from whence this true sauing and heauenly Knowledge is deriued Point and the fountaine from which it doth spring it is layde downe in this word Then shall wee haue Knowledge that is Repentance goes before sanctified knowledge when men are truly humbled for their sins do mourn for them and when that men haue the feare of God before their eyes so as they liue as in the presence of God and looke carefully to themselues not only outwardly in regard of their words and works but euen inwardly to the thoughts of their hearts and therein labour to bee approued of the Lord then will the Lord poure into their hearts this heauenly and
the fore-runner of some fearefull iudgement vnto the soule of that man I haue cut them downe by my Prophets I haue slaine them by the words of my mouth IN that the Lord doth threaten this iudgement of al Doct. 4 other as the greatest that hee could bring vpon them namely to Cut them downe and to slay them The Word of God is able to pearce the hardest heart and that not by an ordinary meanes or slaughter but by his Prophets and Word that is that he would make good his Word in their mouthes and bring to passe all those terrible and fearefull iudgements that they had denounced against them from the Lord. Hence we see the great power of the Word of God it is able to pearce the hardest heart that is The word of God makes mention of two sorts of swords The sword of the mouth and the materiall sword as that place in the Hebrewes The Word of God is liuely and mighty in operation and sharper then a two edged sword Heb. 4.12 entereth thorough euen vnto the diuiding asunder of the Soule and the Spirit and of the Ioynts and the Marrow and is a decerner of the thoughts and the intents of the heart The people of the Iewes before that Peter spake vnto them were full of hardnesse of heart yea their hearts before were as hard as steele nothing could pricke or pearce them Act. 2.37 they had committed monstrous murder they shed innocent bloud euen the bloud of the sonne of God and yet they were neuer touched in their hearts for that sinne But when Peter came with his weapon namely the Word of God and told them that they were those that had crucified the Lord of life this wounded them to the quicke as that they cryed out in the bitternesse of their loules O men and brethren what shall wee doe to bee saued Oh tell vs tell vs whether there be not some course yet to be taken that wee that haue beene such desperate sinners might yet againe obtaine Gods fauour and bee saued This was a blessed battel that was fought with them behold then in them the wonderfull power of the Word of God It cuts the throat of sinne and makes men become dead vnto sinne that they might become a liue vnto God Ier. 23.29 Is not the Word of Iehouah like vnto fire It is able to melt and mollifie a heart of steele it is like a hammer that breakes the hardest stone euen so this Word of God is able to bruise a stony heart which is as hard as flint Rom. 15.16 I am not ashamed sayth the Apostle of the Gospell of God because I know that it is the power of God to saluation to all them that beleeue 1. Cor. 1.21 Yea it is compared to a sacrificing knife Ephes 2.1.2 which will kill and cut the throat of sinne and make the most rebellious heart to breake It will put spirit and life in the dead hearts of dead secure sinners euen such as lay dead rotting in sin If it enter not into thee to the rooting out of sinne and the cutting downe of thy vncleannesse for then it pearceth for thy good to life eternall It wil bee sure to wound and to pearce thy dead and benummed soule to the hardning of thee in thy sinnes to death eternall Esay 55. for it neuer returnes in vaine but is eyther the sauor of life vnto life or the sauor of death vnto death The Lord sent his word vnto Pharaoh againe and againe by Moses and Aaron but hee would not bee humbled by it Exod. 9. â—7 1. Reg. 22.8 therefore hee became the more hardned in sinne And Ahab was then the deadliest enemy to his owne soule Mich. 2.7 when hee hated Michai for not speaking to his fantasie but warned him faithfully of the iudgement which afterward came vpon him Zach. 7.11 The Word of God is an aduersary to none but to such as are aduersaries to themselues Note this well neyther doth it condemne any but such as without repentance assuredly shall one day bee condemned of the Lord. And therefore let the wicked wretches of the world stoppe their eares neuer so much from the hearing of the threatnings of the Word yet they shall neuer stoppe that iudgement which the Word hath threatned There is a cry that will come at Midnight and will waken the dead But Oh blessed are they who in time are wakened out of the sleepe of their sinnes before that dreadfull iudgement come This serues to commend vnto vs the excellencie Vse 1 and power of the Word of God which is able both to kill sinners and to make them aliue again and puts a manifest difference hetweene the Word of man the Word of God All the wisdom learning eloquence and wit of men is not able to wound the hard heart of a wicked obstinate and rebellious sinner onely the Word of God can doe it euen the plaine and simple preaching of the Word can doe it 1. Cor. 1.21 Psal 19. The Law of the Lord is perfect to conuert the soule There is more power in the plaine rude and simple preaching of the Word of God to conuert a sinner then in the most learned and excellentest eloquence in men nay Rom. 10.14.15 it is impossible for all the eloquence in the World to saue a Soule it is peculiar onely to the simple preaching of the Gospell nor all the Writings of men cannot turne the heart vnto God vnlesse the Lord doe blesse the preaching of the Word to doe it and though nothing bee so contrary to our Nature as the Word of God yet nothing is so powerfull to conuert as is this word by Gods blessing vpon it being his owne ordinance appointed to that end Secondly seeing the Word of God is of this power Vse 2 that it will enter and pearce into stony hearts and seeing if it cut not downe sinne and corruption it will wound to death eternall all rebellious and hard hearted sinners Oh then let vs submit our hearts vnto it let vs suffer the Word to pearce and wound our hearts for sinne to cut downe all sinne and corruption in vs here or else it will bee the Lords Sword of the Spirit to kill vs and to wound vs to death eternall Ephes 6.1 Hee will smite the earth with the rodde of his mouth and slay the wicked and rebellious with the breath of his lippes that is the Lord will make good all those feareful iudgements which his seruants haue denounced against them in his name Esay 11.4 And as the raine that fals makes the earth more fruitfull or else more barren so it fareth with the Word it eyther cuts downe sinne to our amendment or else leaues most deadly wounds in our soules euen to death eternall Now then seeing the Word of God is so powerfull Oh how should this stirre vp euery man and woman to the hearing of
wounded doth make no account at all of the same nor neuer seekes vnto God for mercy Hee will heale vs hee will bind vs vp NOw followes the second reason drawne from the mercy of God For though hee hath spoyled vs and wounded vs yet he will heale vs and bind vs vp againe And these be the most gracious words of God himselfe Behold I am hee and there is no God but I Deu. 32.34 1. Sam. 26. I kill and make aliue I wound and make whole againe And therefore this reason drawne from the mercy of God seeing hee offers himselfe to heale vs and to bind vp the wounds of our soules Oh it ought to moue vs greatly to turne vnto him So then the point of Doctrine that offers itselfe to Doct. 1 be considered of vs is this The mercy of God must lead men to repentance that as the iudgements of God must alluremen to repentance and to returne vnto God so must his mercies I remember the speech in the Prophet where the Lord is pleased to make vs the better to conceiue of his mercy to take to himselfe the affections of a man Ier. 31.20 Hos 11.8 His bowels were troubled for Ephraim And againe How shall I giue thee vp Ephraim how shall I deliuer thee Israel how shall I make thee as Admah how shall I set thee as Zeboim my heart is turned within mee my repentings are rowled together It is all one as if the Lord should haue said Oh it goes neare me O Ephraim Exod. 34.6.7 O Israel that I should euen be forced by thy rebellion and horrible impieties to deale so straightly with thee And the Lord tels Moses Psal 86.15 that he is a Mercifull and a gracious God slow to anger and abundant in goodnesse and truth reseruing mercy for thousands and forgiuing iniquity and transgression and sinne Hee is called againe of the Psalmist A pittifull God And the like is intended in the language of the new Testament That when hee saw the multitude dspersed as sheepe hauing no shepheard his bowels earned within him Mat. 9.36 These examples and the like whereof the Scriptures are full all serue to confirm the euerlasting truth of this doctrine that God is a God of mercy that his mercies ought to allure men to repentance for though the thundering out of the threatnings and iudgements of the Law be a meanes to awake a secure heart yet nothing will so much affect a mans mind euen melt a mans soule to make a man returne vnto God as the due knowledge and consideration of the vnspeakable riches of Gods mercy and therefore it is no maruell though the Prophet here doe vse this as one forcible reason to stir vp men to make their returne vnto God by vnfained repentance for that he will bee ready to Heale our sores and Bind vp the bleeding wounds of our soules which we haue made by sinne if we will repent and returne vnto him And indeed this is one of the maine differences betwixt the godly and the wicked The iustice of God doth sometimes so farre preuaile with the wicked as that they feare and tremble but it is not for the losse of Gods fauour but for feare of torment But on the contrary the goodnesse and mercy of God doth euen cause the seruants of God to quake and to tremble lest by any means they should depriue themselues of the comfortable enioying of his loue according to that of the Prophet Dauid Psal 130.4 There is mercy with thee O Lord that thou mayest be feared Oh blessed feare when the mercy of God doth beget it in a mans Soule So then we see that the mercy of God is infinite his compassion is higher then the heauens it is the greatest dishonour done vnto God that can be to doubt of his fauour and to call his louing kindnesse into question Let vs build vp his promises as a sure foundation that shall neuer be remoued Heauen and Earth shall passe away but his word shall not passe away We haue the Word and the Oath of God as two vnchangeable Witnesses so that it is impossible he should lye or be deceyued Againe we haue the Sacraments of God as two Authenticke Seales to ratifie his promises and to make them most sure vnto vs. Mat. 5.18 Heb. 6.18 Rom. 8.16 And we haue withall the earnest penny as a pawne left vnto vs and all to assure vs of his fauour and loue and therefore this reason of the Church and people of God drawne from the mercy of God seeing that he is so ready to pardon sinne and to entertain poore penitent sinners that sue to him for mercy it ought to be most forceable vnto vs to moue vs to Returne vnto him Now let vs come to the vses First seeing that the Lord as hee doth wound vs chastice man for sinne so it is he alone that is the spirituall Vse 1 Physitian of our soules Hence then we are directed to whom to seeke for remedy euen vnto God alone who as he wounds so he heales as he breaketh asunder so hee bindeth vp If a man haue some dangerous disease in his body or other deadly wound if hee know any man to be of skill and a faithfull Chirurgion he will seeke to him and let him out and laâ—nce him Well this is our case we bee spiritually sicke euen vnto eternall death in regard of ourselues our soules be grieuously and dangerously wounded what shall we now doe but runne to Iesus Christ the blessed Physitian of our soules who is most able and willing to cure vs and heale vs And as the poore Begget vnlaps his legges and shewes his grieuous sores to those that passe by and all to moue compassion So let vs not be ashamed to lay open our soules to Iesus Ghrist let vs confesse our grieuous and manifold sinnes Let vs not be ashamed to let him see our spirituall wounds but let vs make our moane to him and craue his help and begge as for life death for the pardon of them and if wee can get but one drop of his precious bloud it will bee a plaister to heale our wounds and cure the deadly diseases of our soules When the children of Israel had grieuously sinned Num. 21. the Lord sent fierie Serpents amongst them now many of them by the stinging and biting of them were so inflamed that they died and could not be cured But when they repented and cryed to God in their misery behold he commaunds that Moses should make a brazen Serpent set it vpon hie that so many as were stung with those fiery Serpents might cast their eyes immediately vpon that brazen Serpent and so might bee cured Euen so all of vs are stung by the fiery Serpents of our sinnes and we newly wallowing in the bloud of our soules Yet see Oh see the mercy of God who hath giuen vnto vs his owne sonne who is the brazen
quicken vs else we cannot thinke a good thought and as the Lord must beginne grace in our hearts so hee must continue it and increase it and therefore it is sayd heere Reu. 20.6 He shall rayse vs vp and make vs able to walke in the duties of pietie and religion of faith and repentance and sincere obedience Holy and blessed are they that haue part in the first Resurrection for on them the second Death hath no power If then God hath begunne to Reuiue thee to Rayse thee out of the graue of sinne Oh then thou art blessed and happy for thou mayest bee sure that the second death that is eternall death shall haue no power ouer thee but as for those which are yet in the state of Nature vnregenerate not Reuiued not quickned by the life of grace Alas alas they bee at the next dore to eternall death And vnlesse they seeke vnto the Lord by true and vnfained repentance that hee may Reuiue their dead Soules and Rayse them vp from the graue of sinne they must needs perish eternally And therefore vntill such time as the Lord shall Reuiue vs and that wee shall feele the power of Christs death within vs dye to sinne whatsoeuer the vaine and foolish perswasion of our hearts may be yet we are in a most cursed and wretched estate and condition And in the third day hee will rayse vs vp These words containe in them the second degree of their deliuerance where wee may see that there Doct. 5 bee degrees of our spirituall life Regeneration begun must be continued As we see a child first learnes to stand alone then to goe in the hands of the Nurse and after comming to more strength to walke alone So fareth it with Gods Children First the Lord must Reuiue and quicken vs else we cannot thinke a good thought and as the Lord must begin grace in our hearts so hee must continue it and increase it and therefore it is sayd heere Hee shall raise vs vp and make vs to walke in the duties of Piety and religion of Faith Repentance and true obedience So that the point of Doctrine which wee are to obserue hence is this that the worke of Regeneration begunne in vs must bee continued and dayly more and more encreased so as wee may feele the power of the Spirit dayly subduing sinne in vs 2. Cor. 7.1 our naturall corruption and carnall affections that are so deepely rooted in vs by nature It is the exhortation of the blessed Apostle Heb. 6.1 That wee cleanse our selues from all filthinesse of the Flesh and Spirit and grow vp vnto full holinesse in the feare of God And the Author of the Epistle to the Hebrews exhorts men not to satisfie them selues with the Principles of Religion which hee calleth the Doctrine of the beginning of Christ as though it were inough that they had made an entrance and a beginning but that they bee ledde forward to Perfection q. d. It is true you haue begunne well yet yee must thinke that it is not sufficient but there is a kind of perfection to bee aymed at And Paul speaking of the excellent estate of a Christian Phil. 3.13.14 sayth I count not my selfe that I haue attayned it And yet Paul was wonderfully expert in the mystery of Christ But one thing I doe sayth hee I forget that which is behind and I endeuour my selfe to that which is before and follow hard towards the marke for the price of the highest calling of God in Christ Iesus 2. Tim. 3.13 It is noted as a brand of a wicked man that hee waxeth worse and worse Deu. 29 19. and fals away dayly more from one extremity to another adding Drunkennes to thirst whereas on the contrary part It is a true note of the spirit of God in a man when they grow in grace and are led nearer and nearer to perfection And this same spirituall growth in grace and in godlines is not in mans power by nature to performe no more then the beginning thereof as we heard before but it is the proper worke of the holy Ghost 1. Thess 5.23 The very God of peace sanctifie you through out It cannot come from our parents For who can bring a cleane thing out of filthinesse Iob. 13. Iob. 1.16 but Of his fulnesse wee all receiue grace for grace It is a point no doubt well knowne vnto vs in speculation that we are to goe on from one degree of sactification to another from one measure of grace to another and therefore I forbeare any further to enlarge the point This may serue to reproue those that thinke they haue got knowledge inough into their soules like the Vse 1 Church of Laodicea Reu. 3.16 and are not ashamed many times to cloake their owne neglect of holy duties to say that they know as much as the best Preacher of them all And indeed were it not so that men were so perswaded that for matters of religion they were forward inough and had learned inough It could not be that they should make so little account of the means to bring them vnto more perfection How is it possible that they should not bee ashamed of themselues to bee found out of Gods house on the Saboath day and to make their chimney corners their Chappell of ease And how could it bee that they should be now as ignorant in the grounds of Religion as they were many yeares agoe Alas how can this holde good with this Text of Scripture that those that are once reuiued by God and quickned by the Spirit of grace that they are also Raysed vp that is dayly more and more drawn away from the earth and earthly things to Seeke those things that are aboue Oh let vs looke vnto our owne wayes betimes And turne our feet into his Testimonies And when we perceiue in vs any beginning or inclination to seeke after grace resolue with Dauid to Runne the way of Gods commandements Psal 119. Not to go forward is to go backward in Religion And howsoeuer the gift of Regeneration the spirit of grace can neuer vtterly be extinguished and lost yet when wee grow not in it it is iust with God that wee should lose the comfort of that grace and the feeling of that ioy wee were wont to finde in the same and wee can neuer recouer it without much sorrow and griefe of heart Let vs therefore remember that exhortation of the Holy Ghost Hee that is holy let him bee more holy and not to content our selues with the beginning of grace Reu. 22.11 but labour to goe on in grace from one degree to another till at last wee become perfect men in Christ Iesus Vse 2 Secondly wee are taught here that if it bee so dangerous a thing not to goe forward in religion what a fearefull sinne must it needs be then to grow backeward in holy things Luk. 11.26 Their last estate sayth
to eternall life let vs then pray vnto God that he would put his feare into our hearts that wee may not sinne against him for till such time as wee haue this feare of God till wee bee truely humbled for our sinnes and mourne for them and liue and behaue our selues as in the presence of God we shall neuer attaine to this Knowledge which is the right way to bring vs to eternall life for though men haue neuer so great knowledge in the word of God can speake of it neuer so well though they can dispute of it and discourse of the Scriptures yet if our knowledge be not ioyned with the feare of God to liue according to our knowledge Alas it is but a braine knowledge it is farre from that sauing knowledge which wee ought to haue and therfore if we would be assured that our knowledge is sound and such as one day will giue vs an admittance into the kingdome of heauen and yeeld true comfort and reioycing vnto our owne soules Let vs then labour to finde our hearts humbled for sinne past and a watchfull eye ouer our owne wayes for the time to come thtt we so carry and behaue our selues as alwayes in the presence of God for otherwise though men think neuer so highly of their knowledge if these things bee wanting in vs wee can neuer attaine to this true sanctified knowledge heere spoken of Now I come to the next point that is to consider diligently of what nature and condition this knowledge is which is heere a most blessed fruit of Repentance Point and of the feare of God And surely What knowledge it is hee heere speakes of Io. 17.3 wee shall finde that this knowledge it is no carnall knowledge it is no worldly knowledge it is not the knowledge of Philosophy or of humane arts and sciences vhich in themselues are good too but this Knowledge heere spoken of it is a heauenly Knowledge whereof our Sauiour Christs speakes hauing powred foorth vnto his Father that his heauenly prayer that he would giue vnto his children eternall life in the third verse he shews wherein this eternall life consists namely This is life eternall to know thee to be the true God and Iesus Christ whom thou hast sent Of this knowledge speaketh the Prophet Esay saying By this knowledge shal my righteous seruant iustifie many Esay 53.11 Io. 6.68 for hee shall beare their iniquities And of this Knowledge wee shall read of when our Sauiour Christ taught that all they which must liue for euer must eate the flesh of the sonne of man It is said that many of his Disciples departed from him Christ sayth to the twelue Will yee also goe away from mee Peter answereth in the name of the rest Master whither shall wee goe from thee Thou hast the Word of eternall life and wee beleeue and know that thou art Christ the sonne of the liuing God Where marke how the Apostle ioines faith and knowledge together noting indeed that this knowledge is a fruit of faith for till men beleeue in God the Father as our Father and in Iesus Christ his sonne as our redeemer and in the holy Ghost as our sanctifier wee cannot know God as wee ought to know him Now then in that this Knowledge is promised from Doct. 2 the Lord as a fruit of true repentance which shall follow immediately vpon our conuersion vnto God and without which conuersion wee can neuer attaine vnto this sanctified knowledge of the Lord Iesus which will one day giue vs an admittance into the eternall inheritance The true knowledge of God in Christ is giuen only to the Elect after their conuersion We are taught that the true knowledge of God and of Iesus Christ is giuen onely vnto the Elect and doth follow their repentance and conuersion vnto God for so is it taught vs heere after that these beleeuing Iewes had exhorted stirred vp one another to returne vnto the Lord they promise this knowledge vnto themselues as a fruit of their repentance conuersion vnto God Then shall wee haue knowledge that is howsoeuer wee haue heretofore deceyued our own soules resting vpon our owne selues our own knowledge and righteousnesse which indeede is but generall and confused and such as the wicked themselues may partake of yet now if wee will repent of our sins and Returne againe wnto the Lord from whom wee haue departed by our manifold impieties we shal haue giuen vnto vs a sanctified knowledge of the Lord Iesus yea such a liuely knowledge that will neuer leaue vs till it set vs into the full possession of life eternall according to that of our Sauiour This is life eternall Io. 17.3 to know thee to bee the true God and Iesus Christ whom thou hast sent And againe our Sauiour witnesseth the same in another place where hee sayth Io. 6.45 All the Elect are taught of God And the Prophet Ieremy maketh it the glory of all the Elect Thus sayth the Lord Ier. 9.24 Let not the Wiseman glory in his wisdom nor the strong man glory in his strength neyther let the rich man glory in his riches but let him that glorieth glory in this that hee vnderstandeth and knoweth mee sayth the Lord. It is the singular gift of Gods grace not giuen as I said before vnto al men indifferently but onely to the Elect as our Sauiour testifieth of his Disciples Mar. 4.11 To you it is giuen to know the mistery of the Kingdom of God but vnto them which are without all things are done in Parables Phil. 3.9 that they seeing may not see c. Rom. 10.2 And the Apostle Paul esteemed al things but dung incomparison of this knowledge without it zeale is little worth and sacrifice is in vaine Hos 6.6 And this knowledge is brought and conuayed vnto vs by the ministery of the Gospell of Christ Rom. 1.20 It is not the knowledge of God reueiled in the Booke of his Creatures that he heere speakes of 2 Cor. 4.6 nor a knowledge of God reuealed in the morall law of God where God requireth absolute and perfect obedience but it is that knowledge which is made known vnto vs through the couenant of grace in the glorious Gospell of Christ And hence it is that the Apostle sayth Rom. 10.3 that the Iewes knowing the righteousnesse which is by the Law and went about to stablish it and to seeke to bee iustified by it being altogether ignorant of this Euangelicall righteousnesse which is by faith without the works of the Law and no maruell for as the Apostle sayth that they whose cogitations are darkned are strangers from the life of God Well then knowest thou not Christ what hee is and what hee hath done and how his death sufferings may bee auaileable for thee to the saluation of thy Soule Let mee tell thee that thou art not yet in the way to eternall life for if
of God wrought in the hearts of his children alone as being powred into the breast of any man or woman it will purge from sinne and dead works it will quicken our dead benummed soules it will worke the mortification of the flesh and enable vs dayly more and more to obey the will of God in holinesse and righteousnesse and lastly that this Knowledge is durable and permanent not onely for this life but also for the life to come Oh let vs then euery one of vs in the feare of God try examine our selues whether wee haue in vs the knowledge of God yea or nay If wee find the same to be in vs by the notes and properties of it as abouesaid wee bee then blessed and happy wee bee in the right way to eternall life nay this blessed Knowledge will put vs into reall possession of eternal life and the saluation of our poore soules But diddest thou neuer find this blessed knowledge as yet in thy heart but in stead therof thy mind full of ignorance Thy will froward and rebellious thy affections louing and delighting in sinne and vncleannesse Alas thou art then in a most cursed and miserable estate thou abidest in death in danger of eternall damnation And yet if wee trie our selues it will appeare that most men and women haue not this sauing Knowledge in them but liue in a most palpable ignorance notwithstanding these clear sun-shine dayes of the Gospell Vse 3 Againe is this knowledge such an excellent gift grace of God that it puts men into a reall possession of eternall life Oh how should men therefore labour and study for this knowledge all the dayes of our life If a man haue all the knowledge in the world and yet want this knowledge namely that hee hath not this knowledge to know God the Father to be his Father God the Son to bee his Redremer and the Spirit of God to bee his Sanctifier all other knowledge is but carnall and shall not profite him to saluation Wee see men can bee content to take great paines to study for worldly knowledge the knowledge of the tongus of Arts and Sciences the knowledge of Philosophy of Trades and Occupations and that to maintaine a temporall life And shall wee which bee Christians take no paines to study the word and to heare it preached and taught vnto vs thereby to attaine to this blessed knowledge which shall last for euer and euer and neuer leaue vs till it bring vs to eternall life And yet alas wee see that most men and women are so bewitched with the loue of the world and earthly things which are but momentany and last but for a time that they eyther contemn or at least they neglect this blessed Knowledge of God and of Christ which will make them happy and blessed for euermore this they neuer seeke for nor will not put their heads out of their dores to come to heare the Word whereby they might attaine to this knowledge but let such carnall men and women know that they contemning this knowledge of Christ heere hee will likewise contemne them hereafter and say vnto them Depart from mee yee cursed I know you not Seeing this knowledge thus to know God the Father Vse 4 to bee our Father Christ his Son our Sauiour Redeemer the Spirit of God our Comforter Sanctifier is the right way to eternall life and puts our Soules in reall possession of the Kingdome of heauen then all they which want this knowledge must needs abide in death they liuing in blindnesse and ignorance of God and his Word the Deuill must needs carry them blindfold to perdition for the want of this knowledge is it that brings men to eternall confusion Alas poore miserable soules when wisdome comes and cries at our dores and yet men shall most vngratefully contemne this Knowledge and refuse instruction and trample this precious pearle vnder foot Surely these men and women bee they what they will bee they doe voluntarily strippe themselues of eternall life nay like blind Bayards they run their poore soules into the pitte of Hell before they be aware and therefore in the feare of God if wee neuer had this Knowledge of God as yet Now let vs labour for it if wee haue it then let vs labour that it may become effectuall vnto vs to purge vs to quicken vs to change vs that it bee not idle and naked Hitherro haue I shewed the nature and propertie of this knowledge Now because this knowledge is so excellent so heauenly and diuine therefore it must Doct. 3 needs haue an excellent obiect What then is the obiect or the thing that wee must know Surely this knowledge is not of Arts and Sciences It is God himselfe that is the obiect of a sanctified knowledge it is not the knowledge of tongues it is not the knowledge of Philosophy and of the nature of things all which are commendable in themselues but the thing which wee must know and which is the obiect of this heauenly and blessed knowledge it is God himselfe This is taught by our blessed Sauiour Io. 17.3 2. Cor. 13. â— This is life eternall that they know thee the onely true God and whom thou hast sent Iesus Christ And this knowledge is so needfull so necessary that our hearts can neuer be ridde of the occasion of feare of our reprobation till wee doe know God the Father God the Sonne and God the Holy Ghost with their distinct offices Obiect Obiect But alas how can we which liue in darknes attaine to the knowledge of God who inhabiteth in that light which none can attaine vnto Answer Certaine it is that this knowledge of the true God is not attained vnto by nature Answere it is not in any man as hee is a natural man to attain to this heauenly knowledge Rom. 8.7 let naturall education bee neuer so good and men neuer so excellent in witte or vnderstanding or any other gift of nature no no flesh and bloud can neuer attaine to this heauenly knowledge of the true God But this knowledge thus to know the true God is the proper gift of Iesus Christ alone put into our hearts by the finger of his owne spirit according to that of the Prophet Esay Esay 53 11. By his knowledge shall my righteous seruant iustifie many And againe No man knoweth the Father but the Sonne Mat. 11.27 and he to whom the Sonne will reueale him Obiect Obiect But how doth Iesus Christ the Sonne of God reueale his Father vnto vs makes him known to sinful men Ans Answere Iesus Christ reueales this Knowledge vnto vs which is eternal life by the finger of his owne blessed Spirit Paul may plant Apollo may water 1. Cor. 3.6 but God alone giues the encrease The Preaching of the Word it is the ordinary means to beget this sauing Knowledge But men can onely preach to the outward eares it is the spirit of God
And those which once were enlightned and afterwards haue fallen away their end is most miserable according to that of the Apostle If they after they haue escaped from the filthinesse of the world 2. Pet. 2.20 c. are yet tangled againe therein and ouercome the latter end is worse with them then the beginning And this doth the Lord most iustlie bring to passe vpon manie because they contemne grace quenching the blessed motions of the spirit of God in them that whē they haue some good motions in them and godlie purposes of heart to cleaue vnto the Lord they haue not striuen with the Lord by praier for the encrease thereof but careleslie haue put out that light that began to shine in their hearts Oh let vs learne euen from their fearefull estate and condition to make much of the least seed of godlinesse sowne in our hearts and labour by all godlie meanes to worke the increase of grace in vs If wee haue tasted how gracious the Lord is Secondlie seeing this is our Nature to bee so vnconstant Vse 2 especially in Gods matters that wee are so easilie drawne to shake off the yoake of obedience and so ready to fall into sin and to breake the commandements of God This must teach vs all a lesson of humilitie not to presume too much of our owne strength for wee are like a staffe in a mans hand if he take away his hand it wil down one way or other it cannot stand of it selfe Euen so fareth it with vs al if the Lord take away his hand Mat. 26. Alas wee shall then shew that wee are but weake and fraile men It was Peters sinne that hee presumed too much of his owne strength he thought himselfe so strong that he would neuer haue denied Christ but being left to himselfe hee fell most fouly and if Christ had not layde to his hand hee had fallen euen into the gulfe of hell It is the Deuils policie to make vs ouerweene our selues and to presume of that that God wot is not in vs and all to bring vs to confusion for Sathan knoweth well that man is neuer nearer to destruction then when his heart is puffed vp with a vaine conceit of his owne worth according to that of Salomon Pro. 16.18 Pride goeth before destruction and a high mind before the fall And hence is that warning giuen by the Apostle Let him that thinketh hee standeth take heed least he fall God hath not hired vs to labour in his Vineyard for an houre or two neyther giueth vs liberty to depart out of his seruice when wee will but we must perseuere and hold out euen vntill the Euening of our dayes and wee must dedicate to him both soule and bodie both our life and death both the beginning and end Oh then let euery soule lay hold of this betimes and learn hence that seeing God alone is hee that must hold vs vp and support vs that wee lay hold on the sweete mercy of God in Christ Iesus and come boldly before the throne of his grace aad not rashly presume too much vpon our owne strength and worthinesse but rather rely vpon him and seeke earnestly vnto him by prayer that hee would support vs and beare vs vp in his Armes that wee run not vpon ground make shipwracke of faith and a good conscience ere wee bee aware for we are very weake and verie vnconstant of our selues easily drawne away from our obedience to our God verie apt to sin if the Lord doe but a little leaue vs to our selues Thirdly seeing wee are thus weake by nature and so easilie drawn to sin against our God and to breake Vse 5 our couenant of obedience to his Word that wee can stand no longer then he holds vs vp As this should greatly humble vs and break down our pride conceitednesse so it should stirre vs vp to earnest prayer night and day vnto our God that hee would neuer leaue vs vnto our selues that hee would not withdraw his fauourable presence from vs and to leaue vs vnto our selues for alas then we shal quickly marre all and cleane fall from God and rush headlong into all sinne and wickednesse for this is the nature of mankind wee are all lyers Truce-breakers and Couenant breakers with our God ready vpon euery occasion to fall into sinne euery man by nature is lighter then vanity most vnconstant in keeping our promises vnto God Let vs then intreat the Lord that hee would knit our hearts vnto him that wee might not starte aside Psal 119.8 Psal 51. and with Dauid pray O stablish mee with thy free spirit that I may not moue through my owne weaknesse from thee my God Euen there haue yee trespassed against mee HEre the Lord meets with these hypocrites telling them wherein they sinned namely in that they did most glory and most rely vpon Wherein they sinned their sacrifices outward worship of God wherein they did most glorie and boast themselues in as a thing most like to please God Euen in this they had fayled and transgressed and departed from Gods ordinances For he did giue and prescribe vnto them these Ceremonies and Sacrifices not as any part of Gods worship and seruice that could please him of themselues but onely as helps of their weaknesse and types and figures to lead them to Iesus Christ the true propitiatory sacrifice the onlie Lambe of God that takes away the sinnes of the world This was the very end of all those Sacrifices that God appointed them to offer not that they could please God of themselues but that they might be the meanes to bring them to true repentance for when they should see their beast slaine and their bloud shed it might admonish them of their bloudie sinnes and that they stood in need of the bloud of Christ for the pardon of them This was the Lords Couenant but they broke this and euen in these sacrifices the which they so gloried in Euen there haue yee trespassed against mee saith the Lord euen there they failed and abused Gods ordinances and whereas they should haue beene helps to haue led them to true repentance and faith in Christ Iesus they now thought nothing lesse then of repentance and of Iesus Christ but perswaded themselues that so long as they did offer their beasts all was well and the Lord was pleased with them they had done inough to satisfie Gods anger for their sins Thus they corrupted the true and onely vse of sacrifices which were not to satisfie Gods anger for sinne but onely to bring them to repentance and to lead them to Christ Iesus Now wee come to the Doctrine Doct. 3 Hence mark a notable point of doctrine namely that that which is most excellent in the sight of Hypocrites and carnall men That which is most excellent in the sight of an hypocrite is most abhominable in the sight of God the same is most abhominable in the sight of
confesse that sinne is to be left and that God is to bee serued of vs but wee cannot accord of the time when to beginne this worthy worke I remember the report of the Prophet against the people that neglected the reedifying of the Temple Hag. 1.2 This people sayth he say that the time is not yet come that the Lords house should bee builded So many thinke it is not yet time for them to looke to heauen-ward Youth must haue a Spirit and the pleasures of the flesh must first he tasted We must first goe take our leaue of our friends and then we will follow Christ We may safely aduenture our young yeares and when we are old Reu. 2.24 and going out of the world then we will retire our selues let God beare with vs a little and yet a little and in time wee will repent This is indeed the very Deepenesse of Sathan But the time is present that we must lay hold on to turn to the Lord. Did euer any whom we read of in the Scripture feeling the piercing power of Gods spirit smiting vpon their hearts indent with the Lord and say so that God would bee pleased to let them continue in their sinne a moneth or two or a yeare that then they would leaue their sinne and serue the Lord in new obedience No no I neuer read of any that did thus couenant with the Lord but presently as God did smite them so they were humbled and were conuerted they deferred not the time but imbraced the truth from God without delay Oh lay this to heart the Lord giue you a right vnderstanding in al things that this day wherein I now speake vnto you may be the day of your Conuersion vnto the Lord and for the which hereafter you may reioyce for euermore It was too late for the foolish Virgins to knocke and to cry Mat. 25. Luk. 16. Lord Lord open vnto vs when the gate was shut against them the gate of repentance and the gate of mercy And it was too late for the Glutton to cry for one droppe of water to coole his flaming tongue which in his life time refused to giue one dramme of comfort to poore Lazarus Oh remember your selues betimes blesse the name of God that you haue not been preuented with death in the time of your ignorance and blindnesse as many haue been before you It is the greatest mercy that men can enioy that the sunne of death hath not yet set vpon them but that they may yet repent Oh seeke the Lord while hee may be found and call vpon him while hee is neere while yee haue light walke in the light least darkenesse come vpon you make no couenant with your sinnes but vtterly renounce them for euer And albeit they say to thee as the Deuils sayd to Christ Why doest thou torment vs before the time Yet hearken not vnto them for the time is already come if not past already for indeed we should haue repented long ago in sackcloth and ashes if we had done as we ought to haue done but seeing we haue spent so much time in the seruice of sinne and of Sathan how carefull should we bee now to redeeme the time and to defetre no day nor houre longer but while the word is sounding in our eares let vs be conuerted vnto the Lord that wee may liue in his sight But notwithstanding all this that hath been sayd it is strange to see how men imbolden themselues in their sinnes vnder this pretence that God is mercifull and that therefore they may repent as their leysure because God is a God of mercy he will forgiue vs whensoeuer we shall repent and turne to him It is true indeed that God is a God of mercy and his mercies are ouer all his works Psal 145. And therefore if men would make a right vse thereof the mercy of God should lead them to repentance for so sayth the Apostle Rom. 2.4 Gal. 5.22 Despisest thou the riches of his bountifulnesse and patience and long suffering not knowing that the bountifulnesse of God should lead thee to repentance but as he is mercifull so is he iust and the longer that God in mercy expecteth thy amendment so much the more grieuously will he punish thee Eâ—od 20. Psal 18.26 Pro. â— 34 28. if thou neglect it look in the second commandement how the Lord doth there threaten To visite the iniquities of the Fathers vpon their children vnto the third and fourth generation of such as hate him Yea the Lord threatneth obstinate sinners that hee will not regard them when they seeke vnto him Then shall they call vpon mee but I will not answere they shall seeke mee earely but they shall not find me because they hated knowledge and did not choose the feare of the Lord. So that wee see that all hope is taken away from presumptuous sinners that God should euer receiue them into fauour at last seeing that the Lord there threatneth that he will then be so far from pittying them as that hee will euen laugh at their destruction Oh happy then is he that sinneth least next he that returneth vnto God soonest but most wofull is the estate of him Heb. 10.26 Heb. 12.17 that with Ieroboam hath sold himselfe to worke wickednesse in the sight of the Lord that hath quenched the good motions of the spirit that hath denyed the power of saluation they haue despised the spirit of grace Alas alas though at the last such a one should seeke the blessing with teares they can find no place to repentance Oh what a fearefull and lamentable estate is this for a man to bee thus left vnto himselfe giuen vp to Sathan and to be forsaken of God for euer From this estate the Lord for his mercy sake keepe vs. But notwithstanding all this will some say That the theefe vpon the Crosse at the last gaspe was receyued to mercy who had spent all the course of his life in sinne why then may not I likewise hope for the same mercy in the end But alas one Swallow makes not a summer and of one example where a precept is wanting nothing is concluded The Lord in mercy hath left one extraordinary example of his mercy that men at the last gaspe might not altogether despayre and but one that no man might presume Now would not all men condemne him of meere foolishnesse that would goe about to spurre his Asse till hee speake because Balams Asse spake It is farre greater madnesse in any man to harten himselfe in his sinne by one mans example Were it not a safe course to follow the example of Dauid Peter Paul Zacheus Cornelius c. who so soone as God did touch their hearts with a sight of their sins presently returned vnto the Lord by repentance then that wee should presume by the example of one and so misse of saluation as many thousands haue done before vs. Wherefore to conclude this
throweth his children into continuall miseries and afflictions Answere continuall pouerty and sicknesse all their dayes and the paine of a wounded conscience and troubled spirit till their last end yet it is for their good for by this meanes the Lord wil purge their corrupt cankered hearts to humble them throughly and to exercise their faith and patience to mortifie their carnall hearts to make them more earnest with God in praier and by their continuall afflictions to preserue and keepe them and preuent them from manifold sinnes and rebellions And yet notwithstanding God heares his children in their miseries and forsakes them not but in two dayes or at the most in three dayes that is in a very short time sends them comfort though hee take not their afflictions away yet he giues them that which is better for them Our Sauiour Christ prayed vnto his Father most earnestly with cries and teares to be freed from death Heb. 5.7 And was heard in that hee feared How was our Sauiour Christ heard in his Petition praying to be freed from death and yet hee must needes taste of the bitter cuppe of death Ans He was heard on this manner first in that hee was strengthned not onely to beare and suffer the death vpon the Crosse but to ouercome it and to vanquish it his Father sent an Angell to comfort him and afterward he was freed from the sorrowes of death And so it is with the poore members of Christ they be afflicted they liue in sorrow in pouerty in sicknesse in griefe of mind Well the Lord he giues them patience to suffer this affliction so as it is not tedious and grieuous vnto them and by his continuall afflicting of them he humbles them and purges them of their cankered corruption and stirres vp in them the feruency of prayer makes them out of loue with the world and makes them more to hunger after his mercy and to depend on his fatherly goodnes And thus though men thinke God forgets vs in our afflictions yet hee doth remember vs and giues vs that which is better for vs then if hee should altogether remoue his correction Iacob serued seuen yeers for Rahel and it seemed vnto him but a few dayes because hee loued her Gen. 29.20 And surely if we be perswaded of the loue of God that though hee afflict vs seuen times seuen yeares wee shall thinke it but a short time But the child of God oft complains that they be afflicted not onely with continuall pouerty and sicknesse but that they bee tormented with griefe of Soule and feele the heauy burthen of their sinnes and the anger of God against them for the same yet remember what befell thy Lord and Master Iesus Christ when hee went to execution the cruell Iewes made him carry his owne Crosse on his backe so long till hee could carry it no longer hee was so faint then behold the Lord sent a good Symon of Syren to carrie his Crosse for him So art thou crossed with affliction is thy soule wounded with the griefe and smart of sinne and doest thou pant and breath vnder the heauy burthen of the Crosse remember what thy Sauiour sayth vnto thee Come vnto mee all yee that trauell and bee heauy laden Mat. 11.28 and I will refresh you If thou canst runne to Iesus Christ in the middest of thy griefe and misery by true repentance and earnest prayer then he will become a blessed Simon to beare thy Crosse for thee hee will put vnder his owne shoulder hee will take thy sinnes and the anger of God and beare them on his owne backe and if wee can but fling our selues into the blessed Armes of his mercy hee will giue euerlasting rest vnto our soules And lastly whereas many of Gods children complaine Lam. 1.12 as Ieremy See if there were euer any sorrow like my sorrow And as the Prophet Dauid complaines Hath God forgotten to bee gracious and hath hee shut vp his louing kindnesse in displeasure Yet they must know and confesse that God doth in a short time comfort his children and that his afflictions are neyther troublesome nor tedious for though they last for the space of a mans life what is a mans life but a spanne long and a thousand yeares with God are but as a day Againe when they bee past and gone though they lasted many yeares it seemes but a short time And what is twenty yeares affliction in comparison of eternall ioy and happinesse in heauen who had not rather leade their liues in misery here then in eternall torment in Hell fire in the life to come Well seeing the afflictions of Gods children bee Vse 2 but light and moment any and last but for a few daies wee must learne that lesson which Saint Paul teacheth vs namely to reioyce in affliction knowing Rom. 5.3 that affliction bringeth foorth patience patience in suffering bringeth forth experience of Gods loue and fauour and experience hope and hope makes vs rest our selues wholly content to wayte the Lords leasure and were it not for this hope that God wil one day ease vs the hearts of Gods children would burst in sunder and his hope makes vs not ashamed seeing that such is the loue of God that he neuer failes nor forsakes his children Many indeed are our infirmities feares cares sorrowes and troubles heere yet in the middest of them all wee must say with the Prophet Psal 42.5 Why art thou cast downe Oh my Soule and why art thou disquieted within mee Wayte on God for I will yet giue him thanks he is my present helpe and my God Let vs not therfore despayre in the time of trouble Rom. 16.20 The God of peace shall tread Sathan vnder your feet shortly he is faithfull which hath promised Affliction must bee our portion heere wee must then get faith and patience into our soules that so we may hold out vnto the end The third generall obseruation is the deliuerance it selfe with the seuerall fruits and benefites therof in these words Hee will reuiue vs hee will rayse vs vp The deliuerance it selfe and wee shall liue in his sight Eph. 2.1 which words are expounded by the Apostle Paul when hee sayth Yee that were dead in trtspasses and sinnes hath hee quickned Meaning thereby that vntill such time as wee are quickned and that the Lord doth reuiue vs by the grace of Regeneration wee be no better then dead men howsoeuer we walke and talke heare and performe the actions of men yet in respect of any spirituall life or any spirituall actions alas wee are starke dead till the Lord reuiue vs this being so wee learne hence a twofold Doctrine First that by nature we are all starke dead in trespasses and sins And secondly that our Regeneration is as hardly wrought as to raise vp a dead man and to restore him againe to life Doct. 3 For the first of these wee are taught heere what we are by nature