be seene and another thing to do a thing that it may be seen And yet Gods people may do both not do good onely that may be seen but if they keepe still the glory of God above in their eye as the highest ayme they may desire and be willing too that it may be seene to the praise of God But this I confesse requireth some strength of grace to do it and yet to keep the heart upright The excellency of grace doth consist not in casting off the outward comforts of the world but to know how to enjoy them and to over-rule them unto God so the strength of grace doth consist not in forbearing of such actions as are taken notice of by men or not to dare to ayme at the publishing of those things that have excellency in them but the strength of grace consists in this in having the heart enabled to do this and yet to keepe it under too and to keep God above in his right place Thirdly It shall be said they are sonnes c. It is a great blessing unto Gods children that they shall be accounted so before others Not onely that they shall be so but that they shall be accounted so Blessed are the peace-makers for they shall be called the children of God This is a blessing not onely to be Gods children but to be called Gods children We must account it so and therefore we must walk so as may convince all with whom we do converse that we are the children of God and not thinke this sufficient well let me approve my heart to God and then what need I care what all the World thinks of me God doth promise it as a blessing to have his people called the children of God then this must not be slighted You shall find it often in the Gospel that Christ made a great businesse of this to make it manifest to the world that he was sent of God he would have them to know that his Father sent him and that hee came from him So the people of God should count it a blessing and walk so as they may obtaine such a blessing that the world may know that they are of God Further. In the place where it was said unto them Ye are not my people there it shall be said unto them Ye are the sonnes of the living God Marke It is not said thus that in the place where it was said they are not my people it shall be said to them they are my people No but further it shall be said they are sonnes and sonnes of the living God this goeth beyond being his people Hence then the observation is That The grace of God under the Gospell it is morefull and large and glorious then the grace of God under the Law For this is spoke of the estate of the Church under the Gospell They were Gods people indeed under the Law but the sonnes of the living God this is reserved for the times under the Gospel Sometime they under the Law are called by the name of sonnes but it appeareth by this Text that in comparison of that glorious son-ship that they shall have under the times of the Gospell that they in former times were rather servants then sonnes There is very little of our adoption in Christ revealed in the Old Testament No that was reserved for the Sonne of God to reveale for him that came out of the bosome of the Father and brought the treasures of his Fathers councel to the world the revelation of these things were reserved to the time of his comming both adoption and eternal life was very little made knowne in the time of the Law therefore Saint Paul saith that life and immortality were brought to light through the Gospel 2 Tim. 1. 10. 2. Sonnes Because in the time of the Gospell the spirits of the Saints are of son-like dispositions they are ingenuous not mercenarie In the time of the Law God carried on his people in offering rewards especially in outward things but in the time of the Gospell we have no such rewards in outwards but the Scripture speakes of afflictions most there is not spoken so much of afflictions in the time of the Law but much outward prosperity there was then but in the time of the Gospel more affliction because the dispositions of the hearts of people should not be so mercenary as they were before they should be an ingenuous a willing people in the day of Christs power 3. Sonnes Because of the son-like affection to be much for God their Father out of a naturall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should have more then in the times of the Law I suppose some of you have heard of the story of Craesus his sonne though he was dumb all his dayes when he perceived a souldier striking his father his affection brake the barres of his speech and he cryed out to the Souldier to spare his rather This is the affection of a sonne and these affections doth God looke for from his children especially in the time of the Gospel that they should heare no wrong done to him but though they could never speake in their own cause yet their should be sure to speake in their Fathers cause 4. Sonnes Because they have not such a spirit of servility upon them as they had in the time of the Law Christ is come to redeem us that we might serve the Lord in holinesse and righteousnesse before him without feare all the dayes of our life to take away the spirit of feare Hence the Apostle saith We have not received the spirit of feare but of love and of a sound minde And Heb. 2. 15. Christ is come to redeem those who through feare of death were all their life time subject to bondage The spirit of a sonne is not be spirit of feare We have not received the spirit of bondage to feare again but the spirit of adoption whereby we cry Abba Father It is unbeseeming the children of God especially in the time of the Gospel to be of such servile spirits as to feare every little danger to be distracted with fear and presently to be amazed Hath not God revealed himselfe to us as a Father to his children that we must not feare He would not have us feare himselfe not with a servile sear as men do and therefore surely not to fear men be they what they will be We are sons Again Not only sons for so we might find in Scripture where the people of God under the Law perhaps are sometimes called so but elder sons sons come to yeares It is true they were before us and so in that respect we are not elder bnt sons that are come to our inheritance that is it I mean that we are such sons Not children under tutorage not under School-masters and governours as they were in the time under the Law You know what comparison the Scripture makes of the difference betweene
tabernacle of David that is convert the Gentiles to the profession of Christ But you will say how is this quoted right for that was James his intention in the Assembly and it concerns those who are of such a grave Assembly as that was to speake what they speake to purpose But how doth James here speake to the purpose for the point he was to speake to was that the Gentiles were to be called and he proveth it by that Scripture where it is said that God would raise the Tabernacle of David how doth that prove that God would call the Gentiles You may see if you looke into the prophesie whence this was quoted that this text was right to the purpose The Prophesie is Amos 9. 11. 12. there it goeth thus after he had said that he would raise the tabernacle of David it followeth that they may possesse the remnant of Edom and of all the heathen which are called by my Name So that the Tabernacle of David indeed is the Tabernacle of Christ and it shall be raised to this end that he may possesse the remnant of Edom and all the Gentiles that were to be called by the name of God David is Christ because he was his type and Christ was the seed of David The second Question but why is David rather named then any other rather then Abraham Isaac or Jacob others were types of Christ as well as he and Christ was their seed as well as Davids The reason is because David typified Christ especially in his Kingly power over his own people David was the first godly King that ever was over Gods own people Melchisedech was a King King of Salem but over the people of God David was the first type of Christ Thirdly Why doth the holy Ghost adde this to seeking the Lord that they shall seeke David Why was it not as full if the holy Ghost had said When Israel these ten Tribes for he speakes of them especially when they shall return they shall seeke the Lord and the Messiah but that they shall seek the Lord and David The reason is the expression is brought to this end to put these Tribes in minde of that great sinne of theirs in their defection from the house of David there was an intimation in this expression of that defection they had from David when they shall repent this will lye neere their hearts they will mourne for this their sinne when they choose Christ to be their King they shall do it under the name of David As if they should say we indeed have cast off the house of David sinfully but we now come and choose the Son of David to be our King Thereby putting us in minde of this note of instruction True penitents in mourning for their sinne and returning to God will go to the roote of their sin as much as they can to their first defection mourn for that and labour what lies in them to reforme in that very thing wherein the root and beginning of their sin lay The fourth is why seeking the Messiah under what name soever is here joyned to seeking the Lord the very marrow of all the Gospel is in these words they shall seeke Jehovah and David their King It is added for this end to shew us that none can seek God rightly but through Christ they must seek God in Christ This is eternal life to know thee and thy Son to know God alone is not eternall life but to know God and his Son so to seek God alone is not eternal life not will it ever bring to eternal life except there be a seeking of God in Christ seeking Jehovah and David putting them together Grace from God the Father and from Jesus Christ those must goe together no grace from God the Father but from him through Christ so no seeking of God the Father Jehovah but it must be with seeking of David likewise it is not only dangerous but it is a horrible thing to think of God without Christ the very thought of God not through Christ is a most dreadfull thing to the heart of any who knows God Indeed there are a company who have bold presumptuous hearts who will go into Gods presence though reeking in the very guilt of their sin lately committed and seeke to God for mercy and never think of Christ the Mediator they understand not the necessity of seeking God in Christ because indeed they know not with what a God it is they have to deale but that soul that knows what God is dares not think of God much lesse come into his presence seek him but only through Christ It was wont to be the way as Plutarch in the life of Themystocles reports of some of the Heathens the Molossians when they would seek the favour of the Prince they tooke up the Kings Son in their armes and so went and kneeled before his Altar in his Chappell so Themystocles did when he sought the favour of King Admetus It should be the way of Christians in seeking the face of God the great King to take up his Sonne in the armes of Faith A notable speech Luther hath in Psal 130. Often and willingly saith he doe I inculcate this that you should shut your eies your eares and say you know no God out of Christ none but he that was in the lap of Mary and sucked her breasts he means none out of him We must not we should not dare to looke upon â—od but through Christ and seeke him together with David This is the Evangelâ—call way of seeking God when we have sinned if there be any way of help it must be by seeking this mercifull God thus farre nature goes and most people goe no further yea most Christians though they have the name of Christ in their mouths yet the worke of their hearts is no further then natural principles carry them on But the seeking God in Christ is the true supernaturall way the Evangelicall way that is the mystery of godlinesse to tender up a Mediator to God every time wee come into his presence I feare that many of our prayers are lost for want of this There is much Fasting and Prayer thorough Gods mercy amongst us and I would to God there were no abating that way but though wee thinke will God leave his people when there is such a spirit of Prayer If it be not a seeking of God in his Son know it is our own spirits rather then the Spirit of God VVee may be earnest in prayer and cry mightily to God yet if we take not up his Son in the armes of faith and tender him to the Father thousands of prayers and fasting days may be all lost for want of this The truth is wee must not depend so much upon our prayers though we are to rejoyce and to blesse God that there is so much prayer but Gods wayes towards us seeme as if hee would take us off from means
ever he can in all lawfull things and then when he commeth to plead against an evil he is not suddain he is not rash and he pleads not against every light evil neither but when he comes he comes with a great deale of trouble in his spirit and carrieth it with all quietnesse and humility It is your rigidnesse and that spirit which doth not beseeme a Christian that is not the spirit of Christ in this thing for to judge of this to be pride For certainly under this false judge ment the cause of God hath suffered exceeding much You will say How can it be imagined that one man should see more then many more then others that are able To that I answer In a community where there are many though they should be godly yet many of them may have their spirits biased with prejudice vvith selfe-ends and so not come to see the truth though they be more able Again perhaps though they may be moreable in most things yet in some one God may leave them Yea though they may be more able at other times yet for some one time God may leave a man in a thing that he is very able in it another time And perhaps a great many of them for the present may have so much distemper of spirit as they may not speak according to what they think themselves Therefore it may be usefull for some one man to be pleading with many others I beseech you consider of this it is very usefull Men must not think that God doth dispence the knowledge of his truth alwayes according to natural 〈…〉 For want of this consideration many are led into much evill For thus they think with themselves If a man have more abilities to understand natural things then others have therefore he must needs have more abilities to understand spirituall things then others have There is a mistake in this A great learned man that hath great abilities understands the rules of nature yet a poor weake man may have the mind of Christ more then he hath For the promise is to them that feare God Psal 25. 14. The secret of the Lord is with them that feare him It may be another man hath more abilities but this spirit may be more soild may be more distempered then the poor weake mans I thanke thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes even so Father for it seemed good in thy sight If multitudes had beene an argument against the truth then in the Primitive times when Christian Religion began certainly very few should have followed JESUS CHRIST Yea and there is not more disadvantage and disproportion between one or two private members of a Church and the whole Church then there was at that time disadvantage and disproportion between the whole Church then and all the world And if we mark Saint Iohn We know saith he that we are of God and that the whole world lyeth in wickednesse We know What a singular spirit was here here was singularity indeed if you talke of singularity you are afraid you should be counted self-conceited and singular in differing from others We know that we are of God and that the whole world lyes in wickednesse Thus we see the thing a little cleared as this point had need be but we have not done with it we must not let it go so There must be some rules given for this or otherwise we should wrong the point in naming it Christians may plead private members may plead with their Mother yet they must observe these rules First They must not plead with her for every light thing For the Scripture giveth us this rule That Love covereth a multitude of infirmiâ—ies We must not stand pleading for every infirmity with our brother but rather passe by many and cover them much lesse then with the Church But if there be that which is notorious or if I be called unto it that I cannot have communion with them but in my communication with them I shall be wrapped up in the guilt except I testifie the truth Certainly then I am bound to plead The second rule is it must be orderly done that is if possibly it may bee you must make the Officers of the Church to be your mouth in pleading I say if it can be If it come to such a way of rebuking or declaring the evill to the Church it should rather if it can be be by him whom God hath appointed to be his mouth to the Church For you doe it in Gods name therefore the most orderly way to do it if it may be done is by him that is Gods mouth Thirdly It must be so as you must manifest all due respect to that society you are of to that Church shewing in your carriage that you are apprehensive and sensible even at this time of that distance that is betweene you and that whole society whereof you are a member Fourthly You must do it in a very peaceable way so as to manifest that you desire peace and not to be the least disturbance to the peace of the Church but that the peace of it is deare precious to you Therefore when you have witnessed the truth and discharged your conscience in it you must be then content to sit down quiet for so the rule is That the spirits of the Prophets must be subject to the Prophets in that case But if it should prove that the Church should continue if the evill be notorious and great as requires departing and the Church after all means used all patience should continue in it in such a case you may desire to be dismissed from it and depart But in as peaceable a way as possibly can be yet continuing in due respect unto the Church for all that though you should depart onely leaving your witnesse behind you The Papists cry out against us for pleading against them and say it is an ill bird that will defile its own nest and they tell us the curse of Cham is upon us for discovering our parents nakednesse They are to know this that there is more liberty for a member of a Church to plead with a Church then for a childe to pleade with his parent Though there be liberty for a child yet there is more liberty for the member of a Church For a parent though he should be never so evil yet hee doth not lose his right over his childe Though your parents should be very wicked yet know that their wickednesse doth not discharge you of your duty that all children should take notice of But a Church may so fall off from God as the members of it may be free from their duty to it and therefore may have more liberty to plead then a child with his parent That but onely in answer to them And certainly so far have they
Bolton who died not long since It is repoâ—ted that upon his death-bed he had his children come to him he speaks thus unto them I doe believe saith he there is never a one of you will dare to meet me at the tribunall of Christ in an unregenerate condition So let me say to you that are evill children of Godly parents let me in their names speak to you How dare you with what face doe you think you shall dare to meet with your godly father and gracious mother before the judgement seat of Jesus Christ at that day if your godly father stand at the right hand of Christ how dare you appeare before that face in the guilt of those horrible wickednesses that you now live in Certainly the thought of this hath power to daunt your hearts She hath done shamefully The word in the Hebrew it is in Hyphil and so it may be translated transitively signifieth She hath made ashamed as well as done shamefully and so I find it according to some thus rendered Shee hath made ashamed her husband she hath made ashamed her children shee hath made ashamed her self and all these three may be meant Yea I conceive the intent of the holy Ghost is to expresse them all Her husband first the Church is the Spouse of Jesus Christ Christ is the husband of the Church and you know the Scripture saith that the woman is the glory of the man I remember I gave the meaning of that heretofore So the Church being the Spouse of Christ should be the glory of Christ the woman should be the glory of the man but yet being wicked and filthy she makes her husband many times ashamed The evil of the wife is a shame to the husband so the evill of the Church is a shame to Iesus Christ The Church in Scripture is called the glory of Christ 2 Cor. 8. 23. If our brethren be enquired after they are the messengers of the Churches and the glory of Christ Isa 4. 5. Vpon all the glory shall be a defence It should be so but when it commeth to be defiled it shameth Christ their wickednesse reflects upon Christ Christ is said to walke in the middest of the golden Candlesticks Rev. 2. 1. Every Church is a Candle-stick and it should be a golden Candle-sticke but if it come to be a filthy rustie Candle-stick it is a dishonour unto Christ who walketh amongst them Wicked men doe not shame Christ but godly doe My brethren let us take heed of that It is an evill thing to bring shame to our selves and one to another but to bring shame upon JESUS CHRIST is the greatest evil Many of you perhaps are ashamed of Christ take heed you be not a shame to Christ They are ashamed of Christ that are ashamed to appeare in the cause of Christ but as for you that are so Christ hath more cause to be ashamed of you for you are a shame to him It is true I cannot deny it but many Churches of God and that of late have brought some shame to Jesus Christ by their dissentions and fractions and they must take shame to themselves and they have taken shame to themselves they have acknowledged it to the glory of Christ and in that regard in some measure have washed off that shame that they have brought to Christ Againe further a shame they are to their children Wicked Parents are a shame to their children when a child appeareth forward towardly and hopefull and it be said Would you not wonder to see him so forward the father of him is a beastly drâ—nkard a filthy whore-monger of a vile and malignant spirit now the child is ashamed to heare of the evil of his father and of the evil of his mother As foolish children are a shame to their Parents so wicked Parents are a shame to their children You that have gracious children take heed you be not a shame to them and so a shame to your selves And then a shame to her selfe she hath plaid the harlot she hath done shamefully Wherein had she done shamefully I will onely mention one particular Certainly that shame of hers was especially in subjecting Religion to carnall policie For what did she doe what was the great sinne of the ten Tribes It was this because they were afraid that if they did go up to Jerusalem to worship the people would then depart from the house of Jeroboam to the house of David therefore out of politicall regards they would have the worship set up at Dan and Bethel there they would have Calves they must not goe up to Jerusalem the place which God had appointed to worship in but at Dan and Bethel This was a meere politique fetch for they could not but acknowledg that God did require that they should worship at Jerusalem where the Temple was and there was no other reason why they would worship at Dan and Bethel but meerely out of State policie that they might prevent the people from going backe to the house of David and indeed they did professe so much themselves Here then they did shamfully The Observation then from hence is that for governours or any to subject Religion to policie is a shamefull thing It is shamefull to make Religion an underling and to make policie the head Perhaps they call this wisedome a prudentiall way wee must be carefull and wise to foresee inconveniences that may follow But what if God give it another name God may give it a name of base temporizing a name of folly and wickednesse to subject Religion to policie it is shamefull because it abaseth that which is the great honour of any Country it makes it an underling what is the excellency of man but Religion what is the excellency of a Country but Religion and what hath England been glorious for more then for Religion Now to put the excellency of a thing under any inferiour this is shamefull to put the Crown that is for the head under ones foot is a dishonour to it although a thing hath in it self but little excellencie if it be brought beneath it selfe under other things that have not so great an excellency in them it makes it vile And shamefull also it is because it holdeth forth this that we dare not trust God for our civill estate and for our peace therefore Religion must come under Shamefull it is again because it is grosse folly for there is no such way to breede disturbance in a politicke state no such way to undoe a State as to make Religion an underling to policie Was it not so here That very way that they tooke to uphold their policie was the way to destroy their State did destroy it at last even their corrupting of Gods worship What cause had they then to be ashamed of this that God should take that which they thought to helpe themselves by and make that the very thing that should cause their ruine And certainly it
children If you should see a malignant party come with their spheares and pikes and your children sprawling upon the toppes of them and their blood gushing out what would your gold-rings what would all your niceties and braver doe you good I will give you for this because it is a point of such concernment foure notable expressions in Scripture about Idolaters eagerness and earnestness of spirit in following after their Idols The first is Isa 57. 5. The Text saith there that they were inflamed after their Idols they were on fire after them The second is Jer. 50. 38. They were madde upon their Idols Thirdly You have a text more sutable to that I am speaking of It is Isa 46. 6. it is said there that they did laviâ—h gold out of the bagga They did not onely give their gold rings that were of no use and part with that which they could well spare but they did lavish gold that was in the bagge they would not onely bring some of it but they did lavish it for so the word is and they lavished not their silver but their gold and that not a piece or two out of a paper but out of the bagge they brought their bagges of gold and did lavish gold out of them and this they did for their Idols Oh what a shame is it then that any should be penurious and not come off full in the publicke cause of the Church and Common-wealth The fourth Text is Jerem. 8. 2. and there we have five expressions together of the pursuance of the heart of Idolaters after their Idols the like wee have not in all the booke of God in one verse Speaking of their Idols First he saith whom they have loved Secondly whom they have served Thirdly after whom they have walked Fourthly whom they have sought And Fifthly whom they have worshipped and all this in this one verse O how are the hearts of people set upon the wayes of Idolatry I remember Cambden reports of a King of England Canutus that spent as much upon one crosse aâ— the revenues of the Crowne came unto in a whole yeer he was so profuse in charges about his superstitious vanities Master Calvin in a Sermon of his upon that Text seeke ye my face hath this expression Foolish Idolaters when they endure much in their pilgrimages spend their money waste their bodies and abused in their travail yet they goe on and thinke all sufficiently recompenced if they may see and worship some Image of a Saint or holy relicke Shall the beholding saith he some dead carrion or apish Idol have more power to strengthen them then the face of God in his ordinances shall have to strengthen us My lovers that gave me my bread and my water my wool and my flaxe mine oyle and my drinke What were these Idols The Idol that gave their bread was Caeres shee was the goddesse that the Heathens did worship for corne For their water Luna the Moone was the Idol they worshipped for their drinke and all moist things For their wool and flaxe Ashtaroth was their god And for their oyle Fryapus The seventy translate that which wee say here wooll clothes and that which we say flaxe they linnen and they likewise for the fuller expression adde a word or two more and all other necessary things So they though their Idols gave them all flaxe and wool and hempe and all things Observe from hence Idolaters have a great many idols to supply their severall wants My lovers in the plural number The idols of the Heathen do not supply all good but one one thing and another another thing And that is the difference betweene the true God and Idols The excellency of the true God is that he is an universal good we have all good flaxe and oyle and bread and wine and all in one in our God in our lover And that is the reason that God chalengeth the whole heart Idols are content with a partiall obedience because they are but partiall in bestowing of good things but God justly requires the whole heart of his worshippers because he is an universall good to them My Lovers that gave me my bread c. Marke The end that Idolaters ay me at in their worship is very low They follow their lovers and are very earnest for what I pray for their wool and their flaxe and their bread and their water their oyle and their drinke These are the things they aime at they desire no more they look no higher may their flesh be satisfied give them but-liberty to sport on the Lords day to have their feasts their wakes merry meetings and they care for no more Their spirits are vile and accordingly is their worship Therefore their worship is external it is bodily because their aimes are at externall and bodily things As a mans end is so is a man either base or honourable There are many men that cry out as if they aimed at God and Religion in many things they doe they make a noise about Religion and God and Christ and his Ordinances and the publicke good but the truth is their aimes are at gaine and credit and at their wool and their flaxe and herein they shew the baseness of their spirits like the lapwings that make a loud cry as if they were come neere their nests when their neasts are somewhere else VVhatever their cry be for God and the publicke good but if you marke them their neast is in their wool in their flax in their profit in their honour and preferment in these outward things But the end of the true worshippers of God is a great deale higher they soare aloft there is a spirituall heighth of soule whereby they are raised upwards by the grace of God A godly mans feete are where a wicked mans head is that which he accounteth his chiefe good a godly man can trample under his feete He lookes at God himselfe at his service he worshippeth the high God he is a child of Abraham not Abraham but Abraham what is the signification of that Pater excelsus a high Father for he is the father of children of high spirits not only of Children that are beleevers but of those that have high raised spirits so Abraham signifieth a high father Cleopatria told Marcus Antonius that he was not to fish and angle for gudgeons and trouts but for Castles Forts and Towns so I may say of a Christian he doth not fish angle especially in matters of Religion for wool and flax and oile he hath no such low and base ends but at God and Christ and heaven and glory and imortality he lookes there he serves God not for these things hee desires these things that by them he may be fitted more to serve God One that hath beene acquainted with the free grace of God in Christ will serve God for himselfe without indenting with him he will be willing to go into Gods Vineyard and not
accepted of him therefore take this trueth for helping of you against this fore temptation when you are in affliction which will be apt to come in Oh I cry to God now in my affliction I should have done it before surely God will not heare me now This may be a temptation I confesse I cannot speake in this point without a trembling heart lest it be abused but the Text presents it fairely to you and you must have the minde of God made known unto you though others abuse it Psal 88. 9. Mine eye mourneth by reason of affliction Lord I have called daily upon thee This is spoken of Heman and God did accept of him as it is apparrent in the Psalm yet he cryed by reason of affliction and Psal 120. 1. In my distresse I cryed unto the Lord and he heard me though it were in my distresse yet the Lord heard me Onely take this one note about it It is true Though our being stopped in all other wayes may make us cry to God and God may heare us but when God doth hear us he works more then crying out by reason of that affliction though at first our affliction be the thing that carryeth ns unto God yet before God hath done withus and manifest and any acceptance of us hee workes our hearts to higher aymes then deliverance from our affliction Againe further I will goe and returne A heart effectually wrought upon by God is a resolute heart to returne to God As they were resolute in their way of Idolatry I will follow after my lovers so their hearts being converted they shall be as resolute in Gods wayes she shall say I will returne to my first husband When God will worke upon the heart to purpose he causeth strong arguments to fasten upon the spirit and nothing shal hinder it no not father nor mother nor the dearest friend Perhaps the Lord beginneth to worke upon the child and the father scornes him and the mother perhaps saith What shall we have of you now a Puritane This grieveth the spirit of the child yet there are such strong arguments fastned by God upon his heart that it carryeth him thorough he is resolute in his way he will returne Further Those who have ever found the sweetnesse of Christ in their hearts have yet something remaining that though they should be apostates will at length draw them to him Christ hath such hold upon their hearts as at one time or other he will get them in again there will be some sparkes under those embers that will flame and draw the soule to returne againe to Christ Therefore if any of you ever had any friends in whom you were verily perswaded there was a true work of grace though they be exceedingly apostatized from Christ do not give over your hope for if ever there were any true tast of the sweetnesse that is in Christ Christ hath such a hold upon their hearts that he will bring them in again one time or other Further I will return to my first husband for them was it better with me There is nothing gotten by departing from Christ You goe from the better to the worse when ever you depart from him What fruit have you in those things whereof you are now ashamed I the Lord saith God Isa 48 17. teach to profit sinne doth not teach to profit you can never get good by that but the Lord teacheth to profit It may be you may think to gaine something by departing from Christ but when you have cast up all the gain you may put it into your eye and it will doe you no hurt Job 27. 8. It is a notable place What is the hope of the hypocriâ—e though he hath gained when God taketh away his soul Perhaps a hypocrite that is departed from God a back-flider that was forward before in the way of godlinesse and now like Demaâ— he hath forsaken those wayes and cleaved to the world he thinkes he hath gained and perhaps is grown richer and liveth braver then before yet what hope hath this back-slyder this hypocrite when God taketh away his soul then he will see that he hath gotten nothing As it is said of the Idolater Isay 44. 20 A deceived heart hath turned him aside he feeds upon ashes that he cannot deliver his soul nor say Is there not a lye in my right hand What shall there be more in a lust then in the blessed God then in JESUS CHRIST who is the glory of Heaven the delight of Angels the satisfaction of the Father himselfe Can a lust put thee into a better condition then Christ who hath all fulnesse to satisfie the soul of God himself certainly it cannot be Againe There must be a sight and an acknowledgement of our shamefull folly or else there can be no true returning unto God I will goe and return to my first husband for then it was better with mee then now As if the Church should say I confesse I have plaid the foole I have done shamefully I have loft by departing from Christ it was better farre then it is now Ier. 3. 25. We lie downe in our shame and our confusion covereth us for wee have sinned against the Lord our God saith the Church there so it should be with all that come in to return to Christ they must lie downe in their shame This I note as very seasonable in these times we have many now who not long since have been very vile apostates they have gone with the times they saw preferment went such a way and their hearts went that way Now they see they cannot have preferment in that way they went and God of his mercy hath changed the times they will bee Converts Wee have in England many parliamentary Converts but such as wee are not to confide in Why should wee not confide in them If they will repent and returne God accepteth them and why should not we It is true such an one was before an enemy and followed superstitious vanities but now he is grown better and preacheth against them and why should not wee receive him To that I answer It is true if deep humiliation have gone before that reformation if together with their being better they have been willing to shame themselves before God and his people to acknowledg their folly in departing from God and be willing to professe before all that knew them and have been scandalized by them It is true God began with mee and shewed me his wayes when I was young I began to love them and to walk in them but when I saw how the times went and preferment went the Lord knows I had a base time-serving heart I went away from God they were no arguments that satisfied my conscience but meerly livings and preferment and now I doe desire to take shame and confusion of face to my selfe Woe unto me for the folly and falsenesse of my heart it is
have had already even of free-cost as much mercy as these troubles come to Sixtly these troubles that we are in are making way for glorious mercies to come though there be some pangs yet they are not the pangs of death they are but the pangs of a travelling woman that is bringing forth a man-child And certainly any Prince would think that though his Queen should be put to some paine in travaile yet her condition is better then when shee had nopaine and was barren or then that she should lye upon her sick bed and her senses benummed and she ready to dye The pains of a travelling woman are better then a sensless dying And yet further if you thinke that you had better times heretofore then now what times will you refer your selves unto in making the comparison I suppose you will instance in the time of the first Reformation then things were in a good way when those worthy Lights of the Church and blessed Martyrs had such a hand in the Reformation Many there are that do magnifie the â—â—nes of the beginning of Reformation for their owne ends that they may thereby hinder Reformation now This you know is the great argument that prevaileth with most What were not those Prayers composed by learned godly men as Cranmer Latimer Ridley and others and can we be wiser then they did not they seale their profession with their blood My brethren we need goe no further to shew the weaknesse of this argument but only to shew how it was in the Church in those times and you wilâ— find that you have cause to blesse God that it is not so with you now as it was then and if that will appeare then the argument you will see can no further prevail with rationall men Certainly those first Reformers were worthy Lights and blessed instruments for God I would not darken their excellency but weaken the argument that is abusively raised from their worth It is reported of Mr. Greneham that famous practicall Divine who refusing subscription in a Letter of his to the Bishop of Ely gives his reasons and answers that Prelates objection against him namely that Luther thought such Ceremonies might be retained in the Church his Answer is this I reverence more the revealed wisdome of God in teaching Mr. Luther so many necessary things to salvation then I search his seeret judgements in keeping back from his knowledg other things of lesse importance The same do I say of those worthy instruments of Gods glory in the first Reformation that it may be cleare to you that God kept back his mind from them in some things Consider whether you would be willing that should be done now that was then As in the administration of baptisme we find that in the book of Lyturgy in King Edwards time which was composed by those worthy men first the child was to be croft in the fore-head and then on the breast after a prayer used then the Priest was to say over the child at the Font I command thee thou unclean spirit in the name of the Father and of the Son and of the holy Ghost that thou comest out of this infant thou cursed spirit remember thy sentence remember thy judgment remember the day is at hand wherein thou shalt bee burnt with everlasting fire prepared for thee and thy Angels presume not hereafter to exercise any tyranny over this infant whom Christ hath bought with his precious blood Then they dipped the childe thrice in the water the Godfathers and the Godmothers laid their hands upon the child and the Priest putteth a white vestment over it called a Crysome saying Take this white vesture for a token of thine innocency which by Gods grace in this holy Sacrament of baptisme is given to thee for a signe whereby thou art admonished as long as thou livest to give thy selfe to innocency Then the Priest must anoint the Infant upon the head saying Almighty God c. who hath regenerated thee by water the holy Ghost who hath given thee remission of all thy sins vouchsafe to anoint thee with the unction of his holy Spirit Would you now have your children baptized after this manner yet these learned holy men thought that to be a good way So at the buriall of the dead the Priest casting earth upon the corps shall say I commend thy soule to God the Father Almighty and body to the ground and in another prayer Grant to this thy servant that the sinnes he committed in this world be not imputed to him but that he escaping the gates of hell and pains of eternall darknesse may ever dwell in the region of light You will say things are otherwise now True therefore I say there is no strength in that argument that those men that composed that liturgy were worthy lights in the Church for they were but newly come out of Popery and had the scent of Popery upon them therefore it is too unreasonable to make that which they did the rule of our Reformation now as if we were to goe no further then they did The like may be said of the Primitive times which many plead for the justification of their superstitious vanities for the Christians then came but newly out of heathenisme and lived amongst Heathens and therfore could not so soon be delivered from their heathenish customes I could relate to you sad things there were in Qu. Elizabeths dayes in K. James his dayes but I must not take too much liberty in this digression onely let us hereby learn not so to cry out of evill times that we are faln into as to be unthankfull for present mercies let us blesse God for what wee have had and looke unto the rule for further reformation For shee did not know that I gave her corn and wine and oyle and multiplyed her silver and gold which they prepared for Baal c. The Spirit of God returneth here again to convincing upbraiding accusing threatning Israel The sin of Israel went very near to the heart of God and God speaks here as a man troubled in spirit for the unkindenesse unfaithfulness unreasonableness of the dealings of his Spouse with him it runneth in his thoughts his heart is grieved at it and he must vent himselfe and when he hath told his grief and aggravated his wrong he is upon it again again still convincing upbraiding charging Israel for dealing so unfaithfully and treacherously with him all shewing the trouble of his spirit For she did not know c. These words depend upon the 5. ver for the 6. 7. they are as a parenthesis She hath done shamefully for she said I will goe after my lovers that give me my bread my water my wool my flaeâ—â—e c. For she did not know c. She did thus and thus for she did not know that I gave her corn and wine c. What was Israel worse then the Oxe or the Asse that knows
of God and hence are put to it so much to make a connection betweene that that went before and this therefore but wee need not go so farre the right knowledg of the fulnesse and the riches of the grace of the Covenant will help us out of this difficulty and tell us how these two the greatnesse of mans sin and the riches of Gods grace may have a connection one to another and that by an Illative therefore I confesse the Hebrew word is sometimes conjunctio ordinis rather then causalis a conjunction that only sets out the order of a thing one thing following another rather then any way implying any cause but the reading here by way of inference I take to be according unto the scope of the Spirit of God and it gives us this excellent note Such is the grace of God unto those who are in Covenant with him as to take occasion from the greatnesse of their sinns to shew the greatnesse of his mercy from the vilenesse of their sins to declare the riches of his grace And the Scripture hath divers such kind of expressions as these as Gen. 8. 21. The Lord said in his heart I will not again curse the ground any more for mans sake VVhy For the immagination of mans heart is evill from his youth A strange reasoning I will not curse the ground for mans sake for the imagination of mans heart is evill from his youth One would have thought it should have been rather I will therefore curse the ground for mans sake because the imagination of mans heart is evill from his youth but the grace of God knowes how to make another manner of inference then we could have imagined So likewise Isa 57. 17 18. For the iniquity of his covetousnesse was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart I have seen his wayes saith God Now one would have thought that the next word should have been I will therefore plague him I wil destroy him I will curse him but mark the words that follow I will heale him I will 〈◊〉 him also and restore comforts unto him and to his mourners I will create the fruit of the lips peace to him This is a consequence at least if not an inference David understood this reasoning to be indeed the true reasoning of the Covenant of grace and therefore he pleadeth thus with God Psal 25. 11. Pardon my iniquity for it is great Lord my iniquity is great therefore pardon it Hearken you Saints hearken I say this is the great blessing of God unto you who are in Covenant with him whereas otherwise your sins should have made you objects of Gods hatred your sins now render you objects of his pitty and compassion this is the glorious fruit of the covenant of grace I would only the Saints heard me in this thing but why doe I say so I will recall my word let all sinners heare me let the vilest the worst sinners in the world heare of the riches of the grace of God in this his Covenant that if they belong to Gods election they may see the fulnesse the glory of Gods grace to be inamoured with it their hearts ravished with it that they may never be at rest till they get evidence to their soules that God indeed hath actually received them into this his Covenant If then God be pleased in the riches of free grace to make such an inference therefore let us take heed that wee make not a quite crosse inference from the greatnesse of our sins nor on the other side from Gods grace As thus You have followed your lovers you have forgot me therefore will I allure you An unbelieving heart would make this inference I have followed my lovers I have followed after vanity and folly and therefore God hath rejected mee therefore God will have no mercy upon me therefore I am undone therefore the gates of mercy are shut against me unbelieving heart do not sin against the grace of God he saith you have forgotten me therefore will I allure and speake comfortably to you doe not you say I have forgot the Lord and therefore the Lord will for ever reject me these discouraging determining despairing therefores are very grievous to the Spirit of God God would have us have all good thoughts of him It is a maine thing that God intendeth through the whole Scripture that his people should have good thoughts of him and that they should not think him a hard master It is an excellent expression of Luther saith he the whole Scripure doth principally aime at this thing that we should not doubt but that wee should hope that we should trust that we should believe that God is a merciful a bountifull a gracious and a patient God to his people It is an excellent expression that I have read of Master Bradford in one of his Epistles saith he O Lord sometimes me thinks I feel it so with me as if there were no difference between my heart and the wicked a blind mind as they a stout stubborn rebellions spirit a hard heart as they and so he goes on shall I therefore conclude thou art my Father nay I will rather reason otherwise saith he because I do believe thou art my Father I will come unto thee that thou mightest enlighten this blind minde of mine that thou mightest soften this hard heart of mine that thou mightest sanctifie this unclean spirit of mine I this is a good reasoning indeed and is worthy of one that professes the gospel of Jesus Christ Again as the inference of this unbelieving heart is grievous to Gods spirit so the inference of a prophane heart an unbelieving heart makes his therefore from the greatnesse of sin against Gods mercy and the prophane heart makes his therefore from the greatnesse of Gods mercy to the hardening of his heart in his sins what shall God make his therefore from our sin to his mercy and shall we make our therefore from his mercy back again to our sins where sin abounds grace abounds but where grace abounds sin must not abound because God is mercifull to us who are very sinfull let not us be very sinfull against him who is so mercifull God takes occasion from the greatnesse of our sins to shew the greatnesse of his mercy let not us take occasion from the greatnesse of his mercy to be emboldened in greatnesse of our sins Therefore behold Behold Here is a wonder to take up the thoughts of men and Angels to all eternity even that that we have in this inference behold notwithstanding all this yet you men and Angels behold the fulnesse the riches of Gods grace I will allure her what will not God cast us away notwithstanding the greatnesse of our sins let not us reject Gods ways notwithstanding the greatnesse of any sufferings we meet with in them there is a great deale of reason in
gods and goddesses This promise to take away the names of Baalim comes in upon Gods reconciliation to his people From whence the next note is when God is reconciled to his people there will be a thorow Reformation both outward and inward Idolatry is cast out not onely from the heart but from the mouth the taking away the names from their mouthes is a synechdoche and notheth the uttertaking away of all wayes of Idolatry in the outward practice as well as in the inward affection The more reconciliation there is with God the more enmity against Idols and superstitious worship A fruitfull signe then it is that we in England were never thorowly reconciled unto God because we never yet have cast off our Idols As some remaynders of superstition abiding amongst us did not long since break forth to most horrid and vile ways of false worship so some remainders of Gods wrath that hath been amongst us this day breakes forth into a most dreadfull flame When the people of the Iews shall be called again and God shall be perfectly reconciled to his Churches then Idolatry shall be perfectly rejected and there shall never be so much as mention of their Idols any more this Text aymes at those times and shall perfectly be fulfilled at that day that is the day when God will do it They shall call me no more Baali but Ishi my husband Thence the note is When a people is reconciled to God then they call God theirs my husband Isbi Psal 16. 3 4. David professeth that he would not so much as take up their names into his lips of which before Now mark what followeth presently upon that ver 5. The Lord saith he is my portion when the Prophet is so taken off from Idols as not to mention the names of Idols then The Lord is my portion So here now Ishi the Lord is my husband now can we claim a peculiar interest in God indeed This is the evil of sin it hindereth a nation a soule from clayming this interest in God God is a blessed and glorious God yea but what is that to this people to this apostatizing people what is that to this apostatizing soule but when the soule comes into God comes off throughly to the work of Reformation then this God is my God Ishi my husband Can any comfort any profit that you have in ways of sinne countervaile this great loss you gaine some contentment in the flesh some profit in your estate but you lose the comforts of your interest in God what is your gaine now thinke of this when any temptation comes I may be yeelding to this temptation get this contentment to the flesh but I shall lose this blessed priviledg of clayming an interest in my God I shall not be able to say Ishi my husband Thirdly Ishi The word compared with the former Baali is a word of more love then the former Baali is a word though it signifies my husband too as well as Ishi but it is husband under the notion of dominion under the notion of power that causeth feare but Ishi is a husband under the notion of love and protection Hence the note is God delights to have his people look upon him with love and delight It is Gods care and it is his good pleasure that his people should not looke upon him so much as one that hath dominion over them but that they should look upon him with joy and love and call him Ishi The more reconcyled we are unto God the more have we the use of the loving appellations of God For a soule to be alwayes under the spirit of bondage to looke unto God only as the Lord of all this is not so pleasing to God but when you come to have the spirit of adoption the spirit of grace an Evangelicall spirit that you can look upon him with love and say Ishi my husband that title of love and goodnesse this pleases God at the heart It is reported of Augustus that he would not have the title of Lord given to him he refused it and would rather have his people to looke upon him under the notion of love as a father rather then to feare him It were happy that all Princes were of this minde to desire that their people should rather love them then feare them It is a most villainous wicked and cursed principle that is in some who infuse into the spirit of Princes let your people feare you no great matter whether they love you or no. Suetonius relateth this passage of Augustus when a poor man came to present a petition to him with his hands shaking and trembling out of feare the Emperor was much displeased and said It is not fit that any should come with a petition to a King as if a man were giving meat to an Elephant that is afraid to be destroyed by him God doth not love the bread of mourners to be offered up in sacrifice hee loveth to have people come unto him with a holy boldnesse with a filiall not with a servile and slavish spirit Christ laid down his life to redeeme us that wee might serve the Lord without feare Fourthly They shall call me Ishi that is My strength The Church should looke upon Christ as the strength of it Thy maker is thy husband and who is he The Lord of Hosts is his name thy redeemer the God of the whole earth shall he be called When the people of God can look upon Christ their husband as the Lord of hosts and their Redeemer as the God of the whole earth then they finde quiet and satisfaction in their spirits Psa 89. 17. God is said to be the glory of the strength of his people Though we be weake in regard of our outward helps let us looke up to Christ our strength he hath been our strength he is the glory of it Fiftly I will take the names of Baalim out of their mouth and they shal be no more remembred by their name Repentance must be proportionable to mens sins How doth that arise before ver 13. God charged them that they had forgotten him They went after their lovers and forgat me saith the Lord. Now saith God your Idols shall be forgotten your hearts were so far set upon your idols as you forgat me now in your repentance your hearts shall be so much upon me as you shall forget your Idols Those men who have beene so wicked and ungodly heretofore that they have forgot God God hath not been in all their thoughts God expects now from them that their lusts should not be in all their thoughts It is not enough that you forbeare the act but you must not roule the sweet of them in your thoughts you must not so much as remember them except it be with the detestation of them If there be not a proportion between your repentance your former sins you may expect there will be a proportion
books should be made spears This peace is a most amiable thing and lovely in all our eyes every man desireth it and God promiseth it unto his people in many places as a most speciall fruite of his love unto them Esay 33. 10. Jerusalem shall be a quiet habitation a tabernacle that shal not be taken down And Num. 6. 25 26. The Lord make his face shine upon thee and be gracious unto thee the Lord lift up his countenance upon thee and give thee peace the shining of Gods face appeareth in giving of peace to a Nation therefore Jer 16. 5. where God threatneth the taking away of peace marke the expression I have taken away my peace from this people saith the the Lord even loving kindnesse and mercies He doth not say I have taken away peace but I have taken away My peace and then when My peace is taken away I will even take away loving kindnesse and mercies how easie were it to let out ones selfe in large discourses in the high commendations of peace God teaches us in these days to set a high price upon it We have had a peace a long time and the Lord knowes we have not priced that mercy now we know what a sad thing it is to have war in our Gates And if this be a fruite of Gods Covenant to have peace we have cause to bewayle the breach of our Covenant Surely there is a great displeasure of God out against us this cup of blood that is prepared and powred forth and drunke in a great measure is a most dreadfull one our brethren have drunke deepe of it we have been afraid of it long since we have heard of rumours of wars and when the Cup was abroad we prayed that if it were possible it might passe from us this Cup did passe and went to our brethren in Ireland and now it is come unto us the sword hath had its circuite and now it is come amongst us and that which is come is exceeding dreadfull because our wars are not with forreign enemies but Civill wars the worst of all I have read in the Romane Chronicles that in a battell between Sylla and Marius there was a souldier by accident killed one not knowing who it was but after he was slaine he saw it was his brother presently in anguish of spirit he ran his sword into his owne bowels This we finde to be ordinary among us even brother to be against brother yea son against father of each side at this time Certainly therefore it is time for us to fall upon our knees and to be humbled before the Lord for the breach of our peace Peace is a sweet mercy therefore pitty it is that it should not be improved pitty is it that it should be abused Oh how have we abused our former peace God gave us peace before to what end That we might be edifyed and so built up in the feare of God and comfort of the holy Ghost as Acts 9. 31. it is said the Churches had rest were edifyed and did walk in the feare of God and the comforts of the holy Ghost We have not made this use of the rest God hath been pleased to afford us but we have growne wanton with our peace with this precious jewell and just it is with God to take it from us And now we doe desire peace but to what end Still ayming at this especially at this that we might have more freedome to satisfie our lusts and to make provision for the flesh that is the very ground of most mens desire of peace whereas if we did understand the true worth of peace indeed we would thinke it a very low end to desire peace onely to attaine this Ezek. 37. 26. Marke the promise that is there I will make a Covenant of peace with them it shall be an everlasting Covenant with them and I will place them and multiply them and will set my sanctuary in the middest of them for evermore Yea that is a comfortable peace to be desired indeed when God by peace shall make way to set his sanctuary amongst us If we did desire peace upon these termes we might have peace sooner then we are like to have it Againe Peace is sweet therefore pitty it is that it should be falsifyed Ps 28. 3. there are some that speake peace to their neighbours but mischiefe is in their hearts It is pitty that such a precious thing as peace should be serviceable to mens lusts that it should be pretended only to drive on a mischievous designe Peace is too good to be serviceable to mens base ends Yet further Peace is a great blessing therefore pitty it is that it should not be endeavoured for to the uttermost Yea cursed be that warre that hath not peace for the end of it it is that which ought to be as the Embleme of every souldier to have it written upon his sword Sic quaerimus Pacem even thus doe we seek peace It is a great deale better to have a war that aymes at and works peace then to have a peace that aymeâ— at and works war It is true war produceth very dreadfull effects but war that shall bring forth peace is better then peace that produceth war and the more we do commend peace the more doe wee still commend that war that tends to the bringing forth true peace rather then to seeke for a false peace that will produce most dreadfull war afterwards Peace is a great blessing from God but we must take heed we buy it not too deare we may say of this as we use to say of Gold we may buy gold toodear You will say how is it possible to buy peace at too deare a rate Yes if you give these three things for it you have but a deare bargain of it First if you sell truth for it selling any truth for peace you buy peace too deare for the least truth is better then all the kingdomes of the earth It first cost the blood of Christ and since hath beene watered by the blood of thousands of Martyrs Secondly if you shall betray those that have beene most active for the publique good onely that you may be way of complyance provide for your own particular peace this peace costs you too deare Thirdly if you for love of peace shall subject your selves to tyranny or slavery This is peace at too deare a rate and the posterity that comes after may curse that basenesse of spirit and cowardlynesse of the generation that went before that should buy peace for themselves so deare as to bring not onely themselves but their posterity under the bondage of miserable tyranny and woefull slavery It is true it is a great deale easier for a man that is striving and fighting with his enemy to lie downe then to spend his strength with fighting and striving he shal not spend so many of his spirits in the act of lying down why will he
in a visible church communion to the Jewes and in the spirituall communion of Christ with the soule for the present Of the visible form first Isa 60. 15. I will make thee an eternall excellency a joy of many generations I thinke this is not onely meant concerning the spiritual happines of the Saints but that God hath a time to make his visible church to be an eternall excellency and a joy of many generations an excellency that shall never have an end And this their perpetuall condition their enduring happinesse shall arise from three grounds First from the precious foundation that shall be laid upon that Church when it shall be Isa 54. 8. With everlasting kindnesse will I have mercy on thee saith the Lord but mark the ground vers 11. Behold I lay the foundation with Saphires all the rubbish shal be taken away it shal not be raised upon a rubbish foundation God will lay the foundations of it with Saphires and then with everlasting mercy he will embrace that Church Secondly that Church shall be in a peaceable condition no rent no division there therefore in a perpetuall condition Esay 33. 20. A Tabernacle that shall not be taken down not one of the stakes thereof shall ever be removed Why the very words before shew the reason Jerusalem shall be a quiet habitation Thirdly this Church shall look wholly at Christ as their Judge and their Law-giver and their King Isa 33. 22. The Lord is our Judge the Lord is our Law-giver the Lord is our King Churches are ready to change while they mixe other things with the worship of Christ and the lawes of men with his laws but when they can look to him I mean in that which is spirituall as their Law-giver as their Judge and as their King then the happinesse of it shall be perpetuall never to cease in this world the Lord Christ will betroth this Church unto him for ever Though I verily think the holy Ghost aymeth at this in great part yet we are to understand this betrothing for ever further of the spirituall communion the soul hath with Christ When Christ betroths himselfe unto a soule it is for ever the conjugall love of Christ with a gracious soule shal never be broken At the first mans condition was such as man laid hold upon God and let goe his hold but now God lays hold upon man and hee will never let goe his The bond of union in a believer runs through Jesus Christ it is fastned upon God and the spirit of God holds the other end of it and so it can never be broken This union is in the Father who hath laid a sure foundation 2 Tim. 2. 19. Rom. 9. 11. In the Son who loves his to the end Iohn 13. 1. In the Spirit who abides in the elect for ever John 14. 16 17. Esay 54. 10. The mountains shall depart and the hills be removed but my kindnesse shall not depart from thee neither shall the covenant of my peace be removed saith the Lord that hath mercy on thee My loving kindnesse shall be more stable with thee and endure longer then the mountains themselves It is as sure as the ordinances of heaven Jer. 31. 35 36. Thus saith the Lord which giveth the Sun for a light by day and the ordinances of the Moon and of the Stars for a light by night if those ordinances dopart from before mee then the seed of Israel shall cease c. And Jer. 33. 20 21. Thus saith the Lord if you can break my covenant of the day and my covenant of the night that there should not be day and night in their season then may also my covenant be broken with David my servant You have these three expressions of the abiding of Gods love to his people 1. The continuance of the mountains 2. The continuance of the ordinances of heaven and earth 3. Gods covenant with night and day Here is the bottome of consolation to the Saints They shall be kept by the power of God 1 Pet. 1. 5. As if God should say the speciall power that I meane to put forth in this world shall be to uphold the spirits of my Saints to bring them to salvation certainly it is so The speciall work that God hath in this world to exercise his power about is to keep Christ and the Saints together Though it be through Gods power that the heavens and the earth be kept up yet if God must withdraw his power from one hee would rather withdraw it from upholding heaven and earth then from upholding one gracious soule that hath union with his Son The union that is between Christ and his people it is too neere an union ever to be broken I remember Luther hath a notable expression about this As it is impossible for the leaven that is in the dough to be separated from the dough after it is once mixed for it turneth the nature of the dough into it selfe so it is impossible saith he for the Saints ever to be separated from Christ For Christ is in the Saints as neerly as the leaven in the very dough so incorporated as that Christ and they are as it were one lump Christ who came to save that which was lost will never lose that which he hath saved Heb. 7. 16. it is said that Christ was made a Priest not after the law of a carnall commandement That is he was not made a Priest as the Priests in the law after a ceremonial way but after the power of a indissoluble life Coeli virture by a celestiall vertue so Calvin upon the place The argument why Christs life is indissoluble rather then the Priests in the law is because they were made by the power of a carnall commandement not by a Celestiall power So those who professe godlinesse according to a carnall comandement in a ceremoniall way may faile vanish and come to nothing in their way of worship as many have done but such as are professors of Religion by the vertue of Gods Spirit in them they have the power of a life indissoluble There are two soul-staying and soul-satisfying grounds to assure of Christs betrothing himselfe for ever First when any soul is taken in to Christ it hath not onely all the sinnes that it hath committed heretofore pardoned but there is a pardon laid in for all sin that is to come There is forgivenesse with thee Psal 130. 4. There lyes pardon with God before hand for all that is to come as well as for that which is past There is no condemnation unto them which are in Christ Jesus Rom. 8. 1. That is there is no instant of time after they are once in Christ Jesus wherein it can be said they are under the sentence of condemnation Now were it not that there were a pardon laid before-hand for all sin that is to come there might upon commission of a new sinne be said at that time that now they