cure If I shut up heaven says the Lord that there be no rain or if I command the Locusts to 2 Chron. 7. 13. devour the Land or if I send pestilence among my people that is whatever judgments I inflict on a people for under these are comprised all other if v. 14. my people which are called by my name shall humble themselves c. So if they shall confess their iniquity c. and their uncircumcised hearts be humbled c. At what instant I shall Levit. 26. 40. Jer. 18. 7 8. speak concerning a nation and concerning a Kingdom to pluck up and to pull down and to destroy it If that Nation against whom I have pronounced turn from their evil I will repent of the evil I thought to do unto them Is there says the Prophet no balm in Gilead is there no Physician Jer. 8. 22. there Gilead was a place where there was plenty of Balm and it was famous for the soveraignest Balsams for from thence they were wont to be transported into other countreys and there were also store of skilful Physicians and therefore it was strange and matter of wonder indeed that Balm and Physicians should fail and not be had there But admit there should be no Balm no not in Gilead yet is there Balm with God and that all Physicians fail on earth yet is there a Physician in heaven who whatever are a peoples maladies if he do but undertake the cure will be sure to bring remedy Psalm 60. 11. 68. 20. who gives help from trouble when vain is the help of man and unto whom belong the issues from death For we have no might against this great 2 Chr. 20. 12. company that cometh against us neither know we what to do but our eyes are upon thee who yet canst help us and save us from above though no help nor way of salvation appears from beneath Thus there is a way for a people to be saved whatever is their case and truly this is a great mercy and that the Lord is pleased also to point a people to it when their case hath been exceeding deplorable and seem'd almost desperate as Joel 2. in the first chapter and the former part of the second what sore and terrible judgments had God threatned and yet v. 12. Therefore also now saith the Lord turn ye even to me c. So Return thou back-sliding Israel saith Hos 14. 1. the Lord c. Who says the Lord would set the briars and thorns against me in battel I would Jer. 3. 12. go through them I would burn them together Or let him take hold of my strength that he may Isa 27. 4 5. make peace with me and he shall make peace with me How desperate seemed Ninivehs condition Jonah 3. 4. yet forty days and Niniveh shall be destroyed and yet there was a remedy and they betaking themselves to it are saved And as it is with people so with a particular person and as in regard of their miseries so their iniquities as Shechaniah said We have trespassed against our God and have taken strange wives of the people of the Land directly against God's express Law Dent. 7. 3. yet now there is hope in Israel Ezra 102. concerning this thing our case is not desperate but we may yet be brought to repentance and pardoned Behold thou art wroth for we have sinned in these is continuance that is in those Isa 64. 5. ways of grace and mercy thou art still the same and if thou pleasest thus still to shew and manifest thy self we shall be saved So wash ye make you clean put away the evil of your doings c. Isai 1. 16 18. and then Come now and let us reason together saith the Lord though your sins be as Scarlet they shall be as white as Snow though they be red like Crimson they shall be as Wool These were the deepest Dies implying whatever their sins were though never so great yet upon their repentance they should be graciously and fully pardoned Let Israel hope in the Lord for with Ps 130. 7. the Lord there is mercy and with him is plenteous redemption and he shall redeem Israel from all his iniquities There is a way for the wicked and most unrighteous man to be saved which the Lord calls and invites him to Let the wicked Isaiah 55. 7. forsake his way and the unrighteous man his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et vir iniquitatis thoughts Hebr. The man of iniquity or made up as it were of iniquity or the man of wrong or vexation as some render it one word signifies both that hath so much wrong'd not onely his own soul but God vexed his holy and good Spirit yet there is a way for such a one to be saved Let him but forsake his way and his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Hebr. he will multiply to pardon So that his pardons shall infinitely exceed his sins there shall be pardons and to spare as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superabundavit plus quà m abundavit supermultiplicata est Paul expresses it 1 Tim. 1. 14. And the grace of our Lord was exceeding abundant or redundant superabundant more than enough or as it were overfull enough and to spare it abounded to flowing over as the Sea doth above Mole-hills And because we are ready to be measuring God by our selves and to think this cannot be done because we cannot do it we cannot our selves pass by so many and great provocations and therefore how should God hence God foreseeing our low conceits of him he answers v. 8. For my thoughts are not your thoughts neither are your ways my ways saith the Lord v. 9. For as the heavens are higher than the earth so are my ways higher than your ways and my thoughts than your thoughts 2. If this be the onely way for a people to be saved this lets us see in what an unlikely way and posture we of this Nation are at this day to be saved And O that we had hearts to bewail it I am sure we have cause even to have rivers of waters to run down our eyes as they did Ps 119. 136. Jer. 9. 1. Davids and to wish with the Prophet Jeremy Oh that my head were waters and mine eyes a fountain of tears that I might weep day and night c. and to say as the Prophet Isaiah Isa 22. 4. Look away from me I will weep bitterly labour not to comfort me c. For are we turned again to the Lord or do we turn from our sins Surely as to the generality of people amongst us nothing less no nor yet though God hath inflicted upon us so many sore and heavy judgments such as scarce have been heard of nor have been in our days nor in our fathers days before us
men that they may speedily recover themselves by repentance lest iniquity be their ruin This is the design of the religious Author in this useful and savoury Treatise which is now put into thy hands as much of it as my occasions would give me leave to peruse seemed to be woven with such a constant texture of solidity and piety that I could not but recommend it to thy acceptance and the Lords Blessing Tho. Manton The Contents CHAP. I. THE general scope and summe of the words CHAP. II. The explication of the words p. 5. CHAP. III. 1. Doctr. in general When miseries abide the people of God spiritual mercies are especially to be sought p. 10 Reas 1. This the Lord prescribes 2. thus others have done 3. of the not doing thereof the Lord complains 4. to this the promise is made 5. else miseries cannot be remov'd in mercy 6 these will support under them 11. 12 Use 1. of Reproof 2. Exhortation 15. 16 CHAP. IV. 2. Doctr. in general Spiritual mercies are to be sought with all earnestness 18 R. 1. God's precept 2. others practice 3. their nature requires it 4. this it shews we are in earnest 5. in a fit capacity to receive them 6. because so unworthy of them 7. because of the dear price paid for them 8. this is all that is required for the obtaining of them 9. the way to have them 10. the more to value them p. 20. to 37 Use 1. How sad not to seek them at all 1. It is the badg of wicked men 2. such are practical Atheists 3. as Heathens 4. have not the Spirit 5. are dead 6. lye open to God's fury p. 37. c. Use 2. To be humbled we have sought them no more 2. to seek them more earnestly for the future 1. For our selves 2. for ours 3. for others especially for Sion p. 40 to 49 CHAP. V. The more particular points observable 1. Doctr. We are all by nature turn'd away from God Use 1. It speaks our sin 2. misery 3. necessity of being turn'd again if saved c. p. 49 to 57 2. Doctr. Such as are brought home to God are very ready to turn again aside 1. How this appears 2. whence it is p. 57 58. Use 1. to bewail it 2. not to be high-minded 3. to carry it meekly 4. the more to indeavour to cleave to God several helps propounded p. 59. to 66 3. Doctr. The Lord is the God of hosts Use 1. to fear him 2. not to provoke him 3. to trust in him 4. to be incouraged in our addresses to him 5. to move us to turn to him c. p. 66 67 4. Doctr. The Lord onely can turn us again to himself Use 1. It shews the folly of delaying to turn 2. we should the more fear turning aside 3. apply our selves to him to turn us 4. give him the glory when turn'd 68 69 5. Doctr. When the Lord turns a people again he causes his face to shine 1. He does cause it to shine 2. he will it being 1. his promise 2. sin which interpos'd being remov'd Use 1. Such then are blessed 2. It should move the more to get turn'd p. 70 to 77 CHAP. VI. The principal point p. 78 Doctr. 6. The onely way for a people to be saved it is for God to turn them again and cause his face to shine 77. This illustrated as being 1. the right way 2. a sure way 3. a try'd way 4. the way to be sav'd in mercy 5. universally and that in three respects 6. the onely way p. 78. to 88 CHAP. VII What manner of turn this must be answered 1. more generally 2. more particularly 1. Such as is of God 2. joyn'd with humiliation 3. arising from faith 4. accompanied with shame for sin 5. confession 6. hatred of sin 7. such as is even to the Lord 8. with all the heart 9. universal 1. as to the subject turning 2. object turn'd from 3. object turn'd to 10. Constant and continued p. 92. to 114 CHAP. VIII The Reasons of the point R. 1. Because this is the way these here take 2. that others have taken 3. that the Lord prescribes 4. which as so he hath promised 5. thâ—t Christ took 6. that his Ministers take 7 because it presupposes faith 8. because of what follows 1. upon conversion people being then turn'd 1. from what is destructive 2. to God 1. the chief 2. the ultimate good 3. they being then towards salvation 4. they walk 5. hold on in the ways of salvation 6. such in some sense are sav'd already 2. because of what follows upon God's favour which 1. is salvation 2. that which will accomplish all requisite to salvation 3. it is it self all 1. light 2. life 3. felicity 4. safety 5. health 6. strength 7. joy 8. glory 4. It silences all God hath against his people p. 114. to 139 CHAP. IX Use 1. of information or inference if this be the onely way for a people to be sav'd 1. There is then a way for a people to be sav'd p. 139 2. England then is in a very unlikely way to be sav'd 143 3. The contrary then is the onely way to be destroy'd 148 4. Few then are like to be sav'd 153 5. It gives us to see the reason why the Lord is so intent upon this 155 6. Why his Ministers so much press this 157 7. Why his people have been so earnest for this 159 8. Why such joy in heaven for this Ib. 9. What a choice mercy then the Ministry is 161 10. It speaks highly of conversion and divine favour 167 11. Commends solemn days of fasting and humiliation 166 12. Speaks well of afflictions 168 CHAP. X. Use of Exhortation 1. earnestly to pray for these Motives 1. the Lord invites to it 2. it is great kindness that he does so 3. it is not for any need he has of us 4. yea he indents with us to do it 5. he onely can effect and vouchsafe these 6. he is able to do it and 7. willing to do it 8. does it of free frace 9. by his effectual grace 10. hath done it for the greatest of sinners P. 171. to 196 CHAP. XI The second branch of Exhortation to adde to our Prayers our endeavours in general more particularly 1. to attend constantly on the ministry of the word 2. when the spirit moves to cherish such motions 3. to break off from evil company 4. to get into good 5. to consider our ways 6. to occasion our hearts that way 7. to remember God of his promises 8. to labour to believe 9. to cease the practice of gross sins 10. what we do to dospeedily Twelve Considerations to excite thereto P. 196. to 233 Though we cannot convert our selves yet not in vain to be exhorted thereto shewed in several particulars 234 CHAP. XII Motives to turn to God 1. The equity thereof 2. the excellency 3. the utility 4. the necessity 5. the acceptableness of it to God
an ill case there was given to him a thorn in the flesh the messenger of Satan to buffet him c. v. 7. yet says the Lord to him my grace is sufficient for thee for my strength is made perfect in weakness Let our condition be what it will let it seem never so sad let our tryals and afflictions be never so many and great yet God's grace i. e. his favour his accepting grace is sufficient to comfort us yea and his sanctifying strengthning and supporting grace to uphold us When says David I said my foot slippeth thy mercy O Lord held me up In the multitude of my thoughts within me thy comforts delight my Soul Psalm 94. 18 19. The Lord alone and his favour is a full compleat and more than sufficient counter-comfort to all troubles and calamities whatsoever and the light of his countenance does not onely put more joy and gladness into their hearts upon whom it is lift up than in the time when others Corn and Wine increases but it puts more joy than the greatest decrease of them can occasion sorrow Habuk. 3. 17 18. Although the Fig-tree shall not blossom neither shall fruit be in the Vines c. yet I will rejoyce in the Lord c. yea it alters the very nature of the evils themselves that they are not what they were that sickness is not sickness as it were hence it is said Is 33. 24. And the Inhabitants shall not say I am sick the people that dwell therein shall be forgiven their iniquity And hence Matth. 9. 2. our Saviour there bids the man sick of the Palsie be of good cheer his sins being forgiven though his sickness was not yet cured and so had he cause had it never been cured In six yea in seven troubles this keeps all evil from touching us Job 5. 19. And therefore how earnestly how importunately at all times but more especially in evil times should we implore these mercies CHAP. IV. The second Doctrine observable as more general LOoking upon these words as being the burden of the Psalm and that which the Church and people of God do so often and earnestly beg and intreat again and again no less than three times v. 3 7 19 in this one Psalm thence we observe Doct. 2. Spiritual blessings special Ter repetitur haec precatio ut fieri solet quando animus in invocatione ardet Strigelius peculiar mercies are to be prayed for with all earnestness not onely simply to be asked to be sought but in such a way and after such a manner viz. frequently and fervently often and earnestly again and again with ardency and ut most importunity For thus the Church and people of God seek them here for God to turn them again and cause his face to shine these were Spiritual blessings choice special and peculiar mercies Soul-benefits and they are earnest and importunate for them they beg them once and again and again as if they would not be denied them and as if they were resolv'd not to be put off without them But what are we to understand by Spiritual blessings by special peculiar mercies By these we are to understand in a word such as these here specified and such like as for God to turn us from our sins to himself to take away our iniquities and receive us graciously for him to be our God and for us to be his people and vouchsafe us his favour Spirit grace his accepting grace and his sanctifying and renewing grace pardon of sin and power against sin the blessings of the Covenant the sure mercies of David such as we find recorded in these and the like places Jer. 31. 33 34. 32. 38 39 40. Ezek. 36. 25 26 27 c. Micah 7. 19. c. And such blessings such mercies are thus to be prayed for thus to be sought R. 1. Because God thus commands us to seek them and unless we thus seek them we do not seek them as he enjoyns Psal 105. 4. Seek the Lord and his strength seek his face evermore Math. 6. 33. But seek ye first the Kingdom of God and his righteousness c. first not onely in regard of order of time but earnestness of endevours we are commanded to seek these not onely before other things but more than other things As these must be first so chief and most in our pursuits So Joh 6. 27. Labour not for the meat which perisheth but for the meat which endureth to everlasting life which the son of man shall give unto you for him hath God the father sealed not that we are forbidden to labour for things necessary to this life for that we are and ought to do but the meaning is that we must mainly and chiefly labour for that meat that endures to everlasting life that is for Christ and his benefits those things appointed by God for refreshing and sustaining the soul to eternity So that this is to be understood comparatively rather for the meat c. preferring the one before the other as when it 's said Matth. 9. 13. I will have mercy and not sacrifice he excludes not sacrifice but preferreth mercy So Luke 11. 9. And I say unto you ask and it shall be given you seek and ye shall find knock and it shall be opened unto you By these expressions Christ enjoyns earnestness and perseverance in prayer for it is not a bare simple repetition of the same thing but a gradation and it is meant of things necessary to salvation and the whole scope of the place is to stir up to earnestness Ask and Scopus est oportere nos constanter orare cum ardore do not onely ask but seek yea and not onely seek but knock Thus when the Lord prescribes unto Aaron and his Sons to bless the children of Israel which was by supplicating his face and favour this they were to implore again and again as in that form Numbers 6. 25. The Lord make his face to shine upon thee and be gracious to thee v. 26. The Lord lift up his Countenance upon thee and give thee peace R. 2. Because others have thus sought them even with all earnestness as the Church and people of God here and so others elsewhere The Prophet David tels us Psalm 119. 58. he intreated the favour of God but how with his whole heart I intreated thy favour with my whole heart So how often in the same Psalm does he beg of God to quicken him and to teach him his statutes nine or ten times the one and seven or eight times the other So how importunate is he for pardon Psalm 51. 6. according to the multitude of thy tender mercies blot out my trnsgressions v. 2. Wash me throughly from mine iniquity clense me from my sin v. 7. Purge me with hysop and I shall be clean wash me c. v. 9. Hide thy face from my sins and blot out all mine iniquities c. And how importunate was Jacob for the
procured by dying Lord I will seek it and seek it to purpose intreat it as he says elsewhere with my whole heart Ps 119. 58. And truly we had never had them for seeking if Jesus had not purchased them by suffering never for begging if he had not purchased them by bleeding nor for crying if he had not purchased them by dying R. 9. Because this is the way to have them thus to seek them I mean with all earnestness with all our might with our whole hearts Thus Jacob obtained the blessing Gen. 32. 29. and he blessed him there Moses pardon and God's presence David clensing and the recovery of God's face and favour thus the woman of Canaan obtained the casting of the Devil out of her daughter thus Monica obtain'd the conversion of her son Austin c. The ears of the Lord are open to the cry of the righteous Psalm 34. 15. and James 5. 16. The effectual fervent prayer of a righteous man availeth much That 's the prayer that prevails that carries it the effectual fervent prayer There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but one word in the Original but it is so sublime and Emphatical that Translations cannot reach the height of it The Greek properly signifies the working prayer and it signifies such a working as notes the earnestest and liveliest activity that can be the greatest force and vehemency of an earnest spirit and affection Excusso stupore torpore ardenter instanter cum fiducia câ—elum pulsemus compleamus clamoribus tum certò confidemus descensuram ad nos domini miserationem Winckelman in Luc. 11. Such a prayer that sets the whole man a work and all the graces a work heart a work and affections a work and faith a work repentance a work love a work c. that strongly presses and enforces as it were upon God and is not so much the labour of the lips but the travel of the heart These are the prayers that prevail when there is an heat and warmth in our spirits and our affections are fired by the holy Ghost and with gracious ascents flame up towards God when we pray a prayer not onely say a prayer and the holy Ghost makes intercession for Rom. 8. 26. us with sighs and groans that cannot be uttered The promise is made to such prayer Jerem. 29. 13. And ye shall seek me and find me when ye shall search for me with all your heart Hosea 6. 3. Then shall we know if we follow on to know the Lord c. Prov. 2. 3. Yea if thou cryest after knowledg and liftest up thy voice for understanding v. 4. If thou seek her as silver and searchest for her as for hid treasures v. 5. Then thou shalt understand the fear of the Lord and find the knowledg of God Psalm 81. 10. open thy mouth wide and I will fill it Thus it is wrestling in prayer that prevailes when there is such an holy impudency as it were as to take no denial this is a token for good indeed and to such God hath not said seek ye me in vain Luk 11. 8. I say unto you though he will not rise and give him because he is his friend yet because of his importunity he will rise and give him as many as he needeth That which we translate Importunity is in the Original Impudence and so the Dutch read it nevertheless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his impudence sake because of his immodest persistance taking no denial It seems to be a Metaphor taken from a sort of Beggars that when they come to your doors will not be said without an Almes you can't get them gone do what you can speak them fair or foul all is one they will weary you out but they will have it and so at length get it and if an importunate impudent beggar gets from man how much more shall an humble daily importunate petitioner obtain from God to whom importunity is so acceptable and at no time unseasonable as yet it is to man v. 7. And he from within shall answer and say trouble me not the door is now shut and my children are with me in bed c. as if he should say Is there no time to come but now or is this a time to come Luther was exceeding frequent and fervenâ— in prayer one writes of him No day passes wherein Luther spendeth not three hours at leasâ— in prayer and once it fell out saith he that â— heard him good God what a spirit what a confidence was in his very expressions c. And would to God says Luther I could alway Utinam eodem ardore orare possem c. pray with a like ardour for then I had alwayâ— this answer Be it unto thee as thou wilt Thus to prevail in prayer the way is to be earnest and Fiat quod velis ardent in prayer it is ardency not eloquencâ— that carries it here Matth. 11. 12. and the violent take it by force i. e. they who with greaâ— earnestness and zeal seek after salvation they obtain it and onely they R. 10. Because when we thus seek them and obtain them we shall the more value them and with the more carefulness retain them by how much the more wrestlings we acquired them but lightly come lightly go When the Spouse Cant. 3. was at a loss for her beloved and she after earnest pursuits found him O how did she prize him and value him and how carefully retain him and would not let him go c. v. 4. I held him and would not let him go and so Mary her Master John 20. 16. O this is a mercy says the Soul that cost me many a sigh and many a groan and many a tear and much tugging and wrestling and therefore how singularly dear and precious is it to me and I can by no means part with it c. Vse 1. Are spiritual mercies thus to be sought with such earnestness fervently and frequently what shall we think of those then that in stead of seeking them thus scarce seek them at all O how many prayerless families and persons are there who call not on the name of the Lord and how sad is the state of such it cannot be exprest For 1. This is made the very badg and character of wicked men yea and of the very worst of wicked men Psalm 10. 4. The wicked through the pride of his countenance will not seek after God God is not in all his thoughts Psalm 14. 4. Have all the workers of iniquity no knowledg who eat up my people as they eat bread and call not upon the Lord Thus it was said of her that was filthy and polluted the oppressing city Zeph. 3. 1â— she drew not near to her God 2. Such are practical Atheists they live without God in the world yea they say in effect Psalm 14. 1. there is no God for if there be a God why do they not
no it is so manifest that there 's no need of that The Apostle tells us that in his days they that were drunken were drunken in the night sin it 1 Thes 5. 7. seems was more modest then but now they can reel up and down by day Now I will not say that these that are thus past shame are past grace for grace may and hath wrought upon the shamelessest sinners as upon Manasseh and Mary Magdalene but this I will say that at present they are void of grace and very far from conversion an impudent sinner is ever an hardened and impenitent sinner and such as are not and will not be ashamed of sin penitentially here shall be asham'd and confounded everlastingly hereafter 5. It must be such a turning from sin as is with confession of sin As we see in David I acknowledged my sin unto thee and mine iniquity Psalm 32. 5. have I not hid I said I will confess my trangressions unto the Lord c. And it is not every confession neither for Saul confest his sin but was proud honour me before the people and 1 Sam. 15. 30. Judas but despair'd It must therefore be humble Voluntaria confessio cum fide conjuncta est Calvin free full fiducial and with a forsaking of it and this is so coincident to repentance that it is sometimes put for it and so necessary that without it there is no remission nor finding mercy 1 John 1. 9. If we confess our sins he is faithful and just to forgive our sins c. but if we will not confess them he will not forgive them He that covereth Prov. 28. 13. his sins shall not prosper but who so confesseth and forsaketh them shall have mercy c. But this I do but mention 6. It must be such a turning from sin as is with hatred and detestation of it and an aversation from it which arises from a sight and sense not onely of the danger but of the filthiness and odiousness of sin of the loathsomness thereof as it defiles and makes abominable They are altogether become filthy and a wicked man is loathsome Psal 14. 3. Prov. 13. 5. Ezek. 6. 9. c. c. and they shall loath themselves for the evils which they have committed in all their abominations It respects sin not onely as it burns but as it blacks and is contrary to the holy nature and holy and righteous law of God And this is an infallible character of true conversion when there is not onely some kind of leaving of sin but a loathing of sin and of our selves by reason of sin when our hands do not onely shut themselves of it but our hearts rise up against it as is said of Job that he eschewed evil he did Job 1. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recessit declinavit a-vertit se not onely not commit it but with reluctancy and abhorrency turn'd from it and with regret shunn'd it and declin'd it as a man would do his enemy or a Serpent in his way or poyson in his food so much the Hebrew word imports a reluctancy of his spirit Thus David hated Psalm 101. 3. 119. 113. 128. the work of them that turn'd aside and vain thoughts yea every false way And this hath still been the frame of true converts and the very life strength and Spirituality of holiness lies here A godly man may do evil but yet he hates evil but what I hate says Paul that do Rom. 715. 1. There is a great deal of difference between not doing sometimes evil and hating evil as between doing and loving what is good and this latter speaks most what a man is It is made the character of a wicked man he sets himself in a Psalm 36. 4. way that is not good he abhors not evil He hates not the evil he does not nor loves the good he does whereas a godly man hates the evil he does and loves the good he does not And this hatred if it be right is universal against all evil as David hated every false way hatred and enmity being against the whole kind as a man hates the whole kind of Serpents and Toads and so the Lamb of Wolves 2 The neerer it is the more we abhor it it affecting more as in our selves and ours 3. It is irreconcileable so as never to make any new league with sin Yea 4. it seeks the utter ruine and destruction of it But if this be the character of true converts and that which accompanies saving conversion how few have we and how rare is it we have many indeed that are haters of God and of those Rom. 1. 30. Amos 5. 10. Titus 3. 3. c. and of that which is good as the Scripture expresses it that hate Gods Prophets and him that rebukes in the gate and speaks uprightly that hate one another and that hate the light and knowledg and reproof and instruction yea their own souls but few that hate sin that abhor that which is evil no they rather love it and like it and delight and rejoyce in it They have chosen their own ways and their soul delighteth in Prov. 2. 14. Isa 66. 3. Job 20. 12 13 14. their abominations Wickedness is sweet in their mouths they hide it under their tongues they spare it and forsake it not c. But this which they so spare and is as their meat will not spare them but be turn'd in their bowels which they would not turn from and be as the gall of Asps within them c. But if ever God turn us again indeed it will be otherwise with us it will be with us as it was with Ephraim we shall say as he said and do as he did as in reference to our sins Ephraim shall say what have I to do any Hos 14. 8. Hoc ex animo dicere testimonium est verae resipiscentiae Zanch. in locum more with Idols Thus he shall say heartily and with utmost indignation and aversation with greatest heat of anger and height of hatred What have I any more to do with you I have had too much to do with you already Thus Ephraim upon his conversion should abominate those Idols his heart had formerly been glewed to and he should cast them away with detestation yea as it is said elsewhere as a menstruous Isa 30. 22. cloth and say unto them get ye hence And O that God would bring England to this that it might be said of us as in reference to our sins what is said of Amnon in reference to his sister 2 Sam. 13. 15. Tamar that the hatred wherewith we now hate sin and hate our evil ways is greater than the love wherewith we lov'd them O how would God then hear us and observe us as he did Ephraim Hos 14. 8. he would have a gracious eye upon us and manifest his special favour toward us 7. It must be such
such a wasting pestilence and such devouring flames and many other judgments and yet such of us as have been spar'd and were pull'd as fire-brands out of the burning how few of us have repented and are turned to the Lord. May not the Lord justly take up the same complaint against England as he did against Israel I have sent among you the pestilence after Amos 4. 10 11. the manner of Egypt your young men have I slain with the sword and have taken away your horses c. yet have ye not returned to me saith the Lord. I have overthrown some of you as God overthrew Sodom and Gomorrah and ye were as a fire-brand pluckt out of the burning yet have ye not returned to me saith the Lord. Strangers Hos 7. 9 10. have devoured his strength and he knoweth it not yea gray hairs are here and there upon him yet he knoweth it not And the pride of Israel doth testifie to his face and they do not return to the Lord their God nor seek him for all this and Is 1. 5. why should ye be stricken any more ye will revolt more and more c. The bellows are burnt the Jer. 6. 29. lead is consumed of the fire the founder melteth in vain c. I gave them space to repent but they Revel 2. 21. 9. 20. did not repent And the rest of the men which were not killed by these plagues yet repented not of the works of their hands c. How have we despised the riches of God's goodness and forbearance and long suffering not knowing that the Rom. 2. 4. goodness of God leadeth us to repentance that is not onely affords us time and space to repent but gives us reason to repent but after the hardness and impenitency of our hearts we have gone on to treasure up unto our selves wrath against the day of wrath and revelation of the righteous judgment of God The Lord hath been hearkning and hearing and may he not justly complain of us as of the Jews of old but they spake not aright no man repented him of his wickedness Jerem. 8. 6. saying what have I done every one turned to his course as the horse rusheth into the battel When the hand of the Lord hath been lifted up we have refused to see it and though his judgments are in the earth yet learn we not righteousness We have not said what have we done but have not some in the pride and stoutness of their hearts been ready to say what they would do even as those in Isaiah The bricks are fallen Isa 9. 9 10 down say they but we will build with hewen stones the Sycamores are cut down but we will change them into Cedars i. e. as if they had said our houses indeed are down but what then we value it not we will build fairer and better and will have our streets now broader Thus this is all that they made then that many make now of what the Lord hath done not to be be brought thereby to consider what they have done thus to undo so famous a City but to resolve what they will do as to rearing and bertering their houses but not as to reforming their hearts and lives and therefore the Lord threatens he will set up their enemies and joyn Isa 9. 11 12. them against them both before and behind to devour them with open mouth and yet his anger is not turned away but his hand stretched out still If indeed not to turn again to God but rather more and more away from God and to turn still unto sin and every one to his course as the horse rushes into the battel yea to wax worse and worse and to have our tongues and doings more and more against the Lord to provoke the eyes of his glory If Atheism profaneness licentiousness superstition idolatry strange doctrines errours heresres schisms apostacies hypocrisies infidelity pride headiness high mindedness hardness of heart carnal security presumption incorrigibleness under judgments unthankfulness for mercies unfruitfulness under means hatred of God and the power of godliness contempt of his word and ways slighting and despising his ordinances resisting and grieving and doing despite unto his Spirit treading under foot his Son crucifying of him as it were afresh and putting him to open shame if shamelesness in sin declaring it as Sodom and hiding it not if swearing cursing blaspheming prophaning God's Name and Sabbaths if murder bloud touching bloud adulteries fornications wantonness lasciviousness and all manner of filthiness and uncleanness if drunkenness gluttony luxury peoples making their belly their God and being lovers of pleasures more than of him glorying in their shame if cruelty unmercifulness maliciousness despightfulness bitterness unrigteousness oppression fraudulent and unjust dealing lying slandering censuring reviling variance strife debate differences divisions emulations selfishness covetousness earthly-mindedness c. In a word if an inundation of all manner of wickedness and debauchery imaginable and the Nation becoming a very sink of vice or at best to have but onely a form of Godliness but to deny the power thereof and if for God in stead of causing his face to shine upon us to hide it from us and to turn his back upon us and to manifest his sore displeasure against us as he hath done alate in regard of those heavy judgments he hath sent among us dealing with us as he threatned to deal with Jerusalem And I will set my face against Exek 15. 7. them they shall go out from one fire and another fire shall devour them And has not God dealt so with us We were scarce got out of one fire which devoured our bodies which from above the Lord sent into our bones into our strongest parts that is sore plagues and pains which like a fire did pierce deep into and consume the most solid and strongest parts of the body as Jerusalem complains Lam. 1. 13. From above hath he sent fire into my bones and it prevaileth against them and against how many thousands of families and persons did that fierce and furious fire of the pestilence prevaile And scarce as I said were we got out of that fire but another fire brake forth which devoured our houses and estates and are there not still many sad symptoms of his displeasure upon us and for all this his anger is not turned away but his hand is stretched out still And if these now were the way for a people to be saved we were a Nation in as likely a way and posture to be saved as ever Nation was under heaven but if for a people to turn again unto God from their sins and for God to cause his face to shine be the way for a people to be saved and the onely way as indeed it is then the Lord have mercy upon us for we are a Nation in as unlikely a way and posture to be saved as ever Nation was and if we go on
Story converted of his Atheism so though repentance seem never so difficult at first to corrupt nature yet frequently occasioning your hearts that way might much help you if you would but be still haunting your hearts with what might further it as with precepts promises threatnings judgments mercies Law Gospel c. and never giving over 'till something comes of it for occasions are to be prest and urg'd to the utmost and throughly to be improv'd as it is said of those Jews I do but allude to it that they said unto Nehemiah and the Premenda est occâsio rest that were building ten times that is very often in all ways that ye passe to and again the Nehem. 4. 12. enemy will be upon you and thus still haunting them with warnings at length they looked about and set guards in every place And so deal with your hearts and warn them often again and again tell them O! if you do not repent the enemy will be upon you the wrath and curse of God will be upon you hardness of heart will be upon you all those judgments threatened will be upon you but if you repent the blessing and favour of God will be upon you grace and mercy and peace will be upon you all the good promised will be upon you yea God himself will dwell in you and his Angels will guard you and minister unto you c. and tell your hearts such and such things often yea never give over 'till you have brought it to some good issue Thus as others occasion their hearts sin-ward hell-ward vanity-ward world-ward so do you grace-ward heaven-ward repentanceward conversion-ward and so salvation-ward 7. Remember God of his promises and in your prayers plead and press and urge the same Lord hast thou not in thy Word of free grace made promises not only to grace but of grace and do Lord as thou hast said be as good as thy word O remember thy promise Thus turn promises into prayers as these and the like Turn you at my reproof behold I Prov. 1. 23. Is 44. 3. will pour out my Spirit unto you c. and I will pour water upon him that is thirsty and not onely so but floods upon the dry ground that is my Spirit upon barren and fruitless hearts that have neither saving knowledg nor are able to perform any good work I will pour my Spirit upon thy Is 35. 5 6 7. seed and my blessing upon thy off-spring Then the eyes of the blind shall be opened c. and in the wilderness shall waters break out and streams in the desart that is the Spirit shall be abundantly poured out upon all sorts even upon such as were as a wilderness and as a dry and barren heath And the parched ground shall become Ezek. 36. 25 26 27. a poole and the thirstly land springs of water in the habitation of Dragons where each lay shall be grass with reeds and rushes Then will I sprinkle clean water upon you and ye shall be clean from all your filthiness and from all your Idols will I clense you A new heart also will I give you and a new Spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh And I will put my Spirit within you and cause you to walk in my statutes and ye shall keep my judgments Jer. 3. 19. and do them But I said how shall I put thee among the children and give thee a pleasant land c. that is being spoken of God after the manner of men I thus thought and considered with my self how shall I put thee among the children c. How shall I make such as you my people who are so vile and unworthy and adopt you to be my children and so make you heirs of that heavenly and glorious Canaan of which the other was but a type Now to this God himself makes answer within himself and the more to express the greatness of his mercy and the riches of his free grace against their unworthiness he says Thou shalt call me my father and shalt not turn away from me that is I will by my Spirit being a Spirit of conversion and adoption cause thee to return and to cry unto me in faith Abba father and thou shalt not depart from me Now remember God of these and the like promises and press them and plead them and urge them turn them into prayers 'till God turn them into performances So I might mention others I will heal their back-sliding I will love them freely and they shall return to me with their whole heart and Hos 14. 4. Jer. 24. 7. Psalm 22. 27. all the ends of the earth shall remember and turn to the Lord c. And because knowledg and understanding is as I said initial and so influential as to conversion urge the promises thereof as these and the like For the earth shall be full of the knowledg of the Lord as the waters Is 11. 9. cover the Sea and They shall all know me from Jer. 31. 34. the least of them to the greatest c. and they shall be all taught of God Is 54. 13. Joh. 6. 45. c. 8. Follow after faith labour to believe for Non rectè possit agere poenitentiam nsi qui speraverit indulgentiam true kindly Evangelical repentance and saving conversion does as I said arise and flow from faith and is an happy effect and fruit thereof and faith at least in some measure must go before it as the ground and root thereof A true repenting sinner is a believing sinner that hath had some apprehensions and perswasions of the mercy of God in Christ and of forgiveness of sin in and through him to such as are penitent And without the root how should you partake of the fruit or without the cause of the effect it is said A great number believed and turned to Acts 11. 21. the Lord if ever we would turn to the Lord indeed we must first believe which should make us therefore the more to study and endeavour by all possible ways and means to obtain that precious grace of faith as the Apostle Peter calls 2 Pet. 1. 1. it precious indeed for what is there that is precious but faith brings us to obtain it and this we must in some measure have if ever we repent and turn to God to purpose for an unbelieving Conversio ad Deum complectitur praecipuè fidem quâ homo in solo vero Deo fiduciam collocat c. Winckelm heart is ever an hard evil and impenitent heart Paul speaking of such as live godly and so are true converts he speaks of them as being in Christ Jesus that is interested in him united to him by faith as branches into the Vine members to the head and such must all be that Joh. 15. 5. live godly for
severed from him they can do nothing because in Christ and from Christ is all that strength and ability for to do and so to repent and turn I can says Paul do all things but it is through Christ which strengtheneth me so that we must receive Christ before we can walk in Christ and the obedience of faith must go before the obedience of life and before we can do any other work to purpose we must do that great Gospel-work of believing Faithless persons are ever impenitent and unconverted persons for whiles they are shut up under unbebelief they are shut out from him and his grace whence all their ability thereto does and must proceed Hence says Christ If a man abide not Fide destituti nunquam ad resipiscentiam veram perveniunt in me he is cast forth as a branch and is withered and men gather them and cast them into the fire and they are burned And therefore how infinitely are we concern'd as to faith as to believing Joh. 15. 6. for no being turned no being saved and no faith no being turn'd and therefore study and labour after faith and that you may obtain it attend upon the word preach'd which is the word of faith and by hearing of which faith is said to come so then faith cometh by hearing Rom. 10. 17. and hearing by the word of God Attend then diligently and constantly upon the Word and beg of God that faith may come by it to thy soul and when faith once comes O how much comes for then Christ comes grace comes the Spirit comes repentance saving conversion come and so life and salvation and eternal happiness come heaven comes And we should labour for increases of faith as the Disciples cryed Lord increase our faith for the more faith the more Luk. 17. 5. repentance as the one is maintain'd and nourished the other is renewed and increased yea the very being life and increase not onely of this but of all other graces depends much upon faith all other graces thriving or decaying as it were together with it and how earnestly then should we make out after it 9. Live no longer in the common practice of gross sins but forthwith break them off at least as to the outward act for this you may do thou canst not indeed convert thy self nor change thy heart I but thou mayest forbear and cease from the gross acts of the sins of thy life as many have done and do for fear or upon some other account as by the dictates of nature and the power of moral precepts History tells of a certain Heathen who being a debauched person and though continuing a Heathen still yet hearing Socrates read his Lectures of Morality left off his outward debauchery Thou canst not wash thy self but thou needest not wallow in the mire nor tumble in the dirt thou canst not mortifie sin but thou mayest forbear to Quoad externos actus commit such and such gross acts of sin and perform such and such outward duties though not after a right manner Indeed as to spiritual acts as such man is impotent and hath no power but he has as to moral he may as to outward acts live soberly and chastly and may abitain from gross sins as whoredom drunkenness swearing c. so he may come to the congregation hear the word Was there a strict law made by man that whoever committed such and such gross sins or omitted such and such known duties some fore penalty as confiscation of goods or loss of life should be inflicted how many would abstain from those sins which now they commit and do those duties which now they omit and therefore they can do it Thus Daniel counsels Nebuchadnezzar to break off Dan. 4. 27. his sins his pride tyranny and oppressings of God's people and to practise the contrary virtues and hereby God is less dishonoured his wrath less provoked the Saints less grieved and others less incouraged to do the like And if you would be kept from the outward acts you must shun and avoid the occasions for the not avoiding Vitare occasiones peccandi est vitare ipsum peccatum of them exposes to the other he that would not be burn'd must not come too near the flames nor be drown'd the Rivers brink nor hear the Bell meddle with the rope Solomon dehorting from being ensnar'd by the strange woman whose lips drop as an honey-comb and whose mouth is smoother than oyl but whose end Prov. 5. 3 4 5 8. is bitter as wormwood sharp as a two-edged sword and whose feet go down to death and whose steps take hold on hell he gives this advice Remove thy way far from her and come not nigh the door of her house much less knock at her door flight here is the best fight and the safest way of victory a speedy retreat He that would not come into naughty houses must not come near them but keep far away want of which undid that simple young man Prov. 7. 8. he went the way to her house can we think he would escape the plague that comes near infected houses or he avoid the sin that does what tends or leads to it It is a tempting of God for one to come where he is like to be tempted and never let such a one look to be safe Straw will quickly take fire and Gun-powder is not says one more apt to kindle than our corrupt nature to be provoked to sin especially that of Oculus incitat appetentiam objecta movent sensus uncleanness Solomon elsewhere dehorting from drunkenness says Look not thou upon the wine when it is red when it giveth its colour in the cup c. that is avoid the occasions the eye stirs up desire and objects move the senses keep therefore far off from what thou wouldest be freed 10. What you do do speedily for there is danger here in delaying and besides the matter is of so great moment and importance that it doth not admit of it we say necessary things fall not De necessariis non est deliberandum under deliberation but require present expedition Was a man fallen into the fire or into the water was it for him to lye there and deliberate whither or no he should get up no the necessity thereof does not admit it for unless he rises up and gets out he perishes he is in danger to be burn'd or drown'd Now whiles you yet go on impenitently in your sins you are as it were in the fire and in danger to be drown'd in destruction Jude 23. 1 Tim. 6. 9. and perdition And some save with fear pulling them out of the fire c. And is not the greatest expedition requisite here even such as Solomon speaks of in case of suretiship Give not Prov. 6. 4 5. sleep to thine eyes nor slumber to thine eye-lids deliver thy self as a Roe c. Men do not delay in matters of
miserable mortal and momentany life and therefore all should do their utmost herein and what the Church of the Jews said of the Church of the Gentiles before their calling that should we say of our relations we have such and such relations Cant. 8. 8. as are not as yet turn'd to God nor brought home to him what shall we do for them it grieves us much for their sakes because of the state they are as yet in what shall we do to get them out of it let us contribute even all we can to our utmost as to their conversion The Israelites were Paul's brethren and kinsmen according to Rom. 9. 1 2 3. the flesh and what great heaviness and continual sorrow in his heart had he for them and how earnest was he for the conversion of them My hearts desire says he and prayer to God for Israel 10. 1. is that they might be saved that his natural Salutem eorum mirum in modum expetere testatur pro eâ sedulò ad Deum vota facit relations might become spiritual and those so neer in nature and bonds of consanguinity might be so in grace and bonds of sanctity that they might be happy as well as himself it was not that Israel might become great in the world or have plenty and prosperity in their streets or have the Kingdom restor'd to them from the Romans but that they might be converted and saved for this it is his soul travels and is so exceeding sollicitous The word we render desire is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very emphatical and notes a marvelous strong intention of spirit and solicitude of soul together with a complacency therein and an earnest study for the accomplishment thereof His soul as he elsewhere expresses it did greatly even long after Phil. 1. 8. them all in the bowels of Jesus Christ and so should ours after the conversion and salvation of others especially our relations and what the Apostle says of husbands and wives that we may say of others And what knowst thou O 1 Cor. 7. 16. wife whether thou shalt save thy husband or how know'st thou O man whether thou shalt save thy wife So what know'st thou O father or mother whether thou shalt save thy child c. There 's hope thereof if we be not wanting therein and what we do here to relations or others we should take care to do it wisely having respect to the different state of those with whom we have to deal and accordingly dealing with them as the Apostle Jude exhorts And of some have Jude 22. 23. compassion making a difference and others save with fear pulling them out of the fire As if the Apostle had said you have to deal with several sorts some are weak others wilful some pliable others refractory and accordingly deal as each ones temper requires either with mildness or Commiseramini i. e. ex misericordia reprehendite officii admonete humaniter c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est terrendo eos per denunciationem judicii Dei nisi resipiverint Pisc more sharpness so as any way to win them with gentler means or more severe and others save with fear that is say some lest their precious souls should everlastingly miscarry more worth than whole worlds or rather this fear may respect the way and manner of saving them as if the Apostle had said save them any ways though never so severe get them to heaven though by the gates of hell O souls are so precious and hell so terrible that no way or course here that God or man can take can be too severe so that to save here with fear is as much as by fears that is by frighting them by making them afraid by setting before them the terrours of the Lord and telling them of the 2 Cor. 5. 11. Matth. 3. 7. wrath to come by denouncing God's fearful iudgments against them if still they go on in their sins and shewing them how that there is but a step between them and hell c. pulling them out of the fire Sinners who still persist impenitently in their sins are as it were in the Jam. 3. 6. fire being set on fire of hell and as it were in the suburbs of eternal fire and therefore says the Apostle Asperitatem necessitas exousat quod aliter servari nequeant pull or snatch them out Such are not easily or gently to be dealt with but hastily and violently to be pull'd out as a man would do one that is in the fire and what does he do in such a case does he stand to becken to him with his finger or leisurely to hold forth to him his hand no his present danger calls to him to act at another rate and after a more speedy and forcible manner even with that violence as it may be to pluck an arm or other limb out of joynt Why it is to save life and the person will be burn'd else and therefore he uses in such a case the greatest violence and so should we with those who will not otherwise be won so that pulling out of the fire may be understood Eleganti utitur Metaphorâ nam ubi est incendii periculum violenter capere non dubitamus Calv. in loc here as men use to pull out of the fire And thus the Apostle James laboured to save wicked and refractory rich men Jam. 5. 1 2. c. and John the Baptist the Scribes and Pharisees that generation of Vipers Matth. 3. 7. and the Cretians being fierce and refractory sinners thus Paul Titus 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 severè acrite◠vel praecisè Gall. Vivement bids Titus to indeavour to save them Rebuke them says he sharply or severely the Greek is cuttingly or to the quick it seems an allusion to Chirurgeons who to cure the wound cut to the quick Thus considering the disposition of the offender and the quality of the offence some offending of weakness others of wilfulness we are accordingly with wisdom and discretion for to deal more gently with some and more roundly and roughly with others still in all making God's glory and their conversion and salvation our main end and drift And though we should meet with many discouragements it may be with mocks and scoffs in the faithful discharge of this our duty yet let us not matter it but remember we work for souls and for their conversion and salvation and the gaining of one soul is more and better than the gaining of whole Kingdoms and Empires and though we should not see that fruit we so much desire and endeavour for yet doing our duty let this comfort us that our judgment is with the Lord and our work with our God Is 49. 4. The Conclusion of the whole AND thus I have now through the good assisting hand of God upon me to whom for ever be the praise finished my Discourse of these words words of as great weight and importance as possibly can be imagined words as I said at first so seasonable and so soveraign for they do contain in them the very platform of a peoples or a person's weal and their onely true and right way of being saved And O that now the Lord would bring us into this way which if yet he hath any delight in us he will and which that he may I have onely two things to request and I have done 1. That what is here so seasonably though not so accurately held forth may not onely be heedfully read but seriously weighed and carefully and conscientiously improv'd that having searcht and found that so it is that this is England's and so any other Nation 's or people's or person's sole and soveraign way of being saved we would hear it and practically know it for our good and as that than Job 5. 27. which nothing is more our own nor the Nations interest or concern And 2. that as what is here dictated I have my self sent and followed with prayers and I with I could say with my tears into the world so it may be accompanied also with others prayers even the prayers of all into whose hands it shall come That the Lord may be pleas'd to bless and succeed the same so as to accomplish that good work and to effect that great and blessed cure it tends to and is design'd for even to turn us again to the Lord God of Hosts repentingly that so he may turn to us graciously and cause his face to shine And let us now and so I shall conclude pray and pray again yea and again as the Church and people of God do here v. 3. Turn us again O God and cause thy face to shine and we shall be saved v. 7. Turn us again O God of hosts and cause thy face to shine and we shall be saved v. 19. Turn us again O Lord God of hosts cause thy face to shine and we shall be saved and let all that love and desire their own or the Nation 's weal say Amen and Amen O Lord the God of Hosts do thou Turn us again to thee Cause thou thy face to shine on us And saved we shall be FINIS