fruitfullnesse shade and fruit concurring hee thinkes himselfe marvellously happy This is the state of a Christian that hath God for his God being in covenant with him he is not onely a strong protection and defence from all annoyance as God shadowes us and is a Buckler from all evills both inward and outward from Sathan and all kindes of evills and wrath but he is also a fruitfull tree too From mee is thy fruit found The end of the twelfth Sermon THE THIRTEENTH SERMON HOS 14.9 J am like a greene firre-tree from me is thy fruit found THIS holy Prophet as wee heard heretofore did prophecie more then sixtie yeares among the tenne Tribes even untill the time immediately preceding their captivity and misery in like manner as Ieremy and Ezekiel did to the other Jewes Now because in the worst times God alwayes had a remnant and yet hath therefore it is the Prophets care in this Chapter which we have gone over to instruct them in divers particulars of Reformation as we have heard at large To returne to the Lord to take words to themselves which words as we have heard are also taught them backt with many sweet promises and incouragements in Gods answer to their petitions The last whereof insisted and stood upon was this that God promiseth to be like a greene firre-tree unto Ephraim who personated all the ten Tribes Ephraim thought before to shadow and fence himselfe by Idols and league with other Idolatrous Nations which were like Ionas rotten gourd unto them poore shadows and defences but saith God I will bee a firre-tree for shadow to Ephraim to defend him from all dangers whatsoever and then in the next place he ads From me is thy fruit found A firre-tree is a greene tree but it hath no fruit the excellencies of the creatures are applyed to God but not the defects Therefore when comparisons are taken from the creatures and given to God we must alway except the defects supplying the same by some other cleering comparison So God is not onely a firre-tree for shelter and defence but he is a fruit-full tree so a firre tree is not and therefore without comparison God hath more in him then any creature hath For all that excellency which is in all the creatures is in him and that in a farre more eminent manner therefore hee is both a shelter and fruit If a passenger in distresse have not onely a firre tree to shelter him and shadow him but a fruit tree also to feed him he thinkes he is made when God thus comforts him So a Christian he hath not onely shelter from the wrath of God but hee hath also a place of rest and quiet the mercy of God to keepe him and the Word and Sacraments to feed him God is a fruit tree as well as a firre tree From mee is thy fruit found That is whatsoever is gratiously or comfortably good to us in us or issues from us is all from God hence first of all we observe for our instruction Observ From a mans selfe comes nothing that is gratiously good Whatsoever is savingly good is altogether from God Joh. 15.5 without mee saith Christ you can doe nothing S. Paul was wondrous charie of this point 1 Cor. 15.10 he saith he laboured more abundantly then they all yet not I he recalls himselfe but the grace of God in him that did all and of my selfe as of my selfe I cannot so much as thinke a good thought Jt is from God that we have meanes to make us fruitfull and from the gratious working of his Spirit comes it that they are effectuall that we think a good thought or open our mouthes to speake a good word it is from Gods Spirit inabling us thereto Open thou my mouth saith the Psalmist and my lips shall shew forth thy praise We are toung-tyed and our lips sealed unlesse God open them we cannot speake one savoury seasonable word to further our accompt we may speake empty words but never a word comes from the heart that is gratious and good but it must be by the Spirit of God It is he who workes all our workes in us and for us Isa 26 12. Phil. 1.6 He begins the good worke in us and perfects it to the day of the Lord the truth of this is wondrous cleere If this be so then undoubtedly the differences in the graces of men it is from another meerely from God and Gods Spirit There is indeed difference in men but this is originally fetched from the grace of Gods Spirit The good use of freedome that we talke so much of it is from God as well as the indowments of it Wee have free will but the use of it is not in our power Phil. 2.13 to use this or that at our pleasure for It is God which gives the will and the deed of his good pleasure Not onely the deed but the will too we should make the will an Jdoll else For so many wills so many Idols if we thinke one man in himselfe can difference himselfe by his will Againe in that God saith from me is thy fruit found we may learne hence Observ That fruit that is gratious comes from us and from God too Quest. It is our fruit and Gods so that there is a subordination of gratious workes under God the fruit we have is from God yet it is our fruit too How can this be Sol. Yes easily we speake the words but it is God that opens our lips We beleeve but it is God that gives us grace to beleeve We doe the action but God gives us grace to do it Acts. 16.14 God opened the heart of Lydia to beleeve so that God and we meete together in the same action We have parts understanding will affections bodies and soules therefore the actions are said to be ours because God workes in us as understanding creatures but God sets the wheele a going so that the actions are originally his and ours subordinately under him From mee is thy fruit found If so be that God and man joyne in one action From mee is thy fruit found Why good works cannot merit as though he should say whatsoever thou hast or sayest that is good it is from me here we see how and why good workes cannot merit though they come from God as all goodnesse doth yet in regard they come from us too we add some tainture thereunto from our corrupt nature What God and Christ himselfe doth is absolute and perfect as Justification but what fruit he workes in us there is somewhat of the old Adam in us which taints the beauty of the worke it is Gods fruit comming from him and yet our fruit also comming from us which being so much tainted should humble us in that we adde nothing to the truth of Gods worke in us but abasement and defilement by our corruptions From mee saith God is thy fruit found so much as is supernaturally good but because our
nature is not altered on the suddaine but still tasts of the old leaven therefore there can be no meriting of Salvation by any workes we doe 1 Cor. 5.7 because they are not perfectly good Vse 1 The cleering of these points in our judgement For Humiliation they serve to worke in us a deepe Humiliation seeing that we have nothing in our selves but staines and defilements all that is good in us comming from God From me is thy fruite found What is from our selves then if all good in us comes from God vve are a barren and a cursed soyle nothing that is good can come from us even as the Earth vvas cursed after Adams fall and brought forth nothing but briers and thornes so our soule naturally is a cursed soyle in it selfe and brings forth nothing but weeds and thornes Our hearts are like the barren wildernesse full of evill noysome lusts and affections Therefore this serves to abase us that we be not lifted up vvith any good in us for as that is altogether from Gods Spirit so likewise we of our selves add nothing to it but somewhat which may deminish the value thereof Vse 2 Heere againe for matter of judgement you have a difference betweene the state of nature For Information of judgement and the state of grace I meane of innocent nature for in Adam wee had a standing in our selves being trusted with our owne good but now under the second Covenant under the second Adam Christ Jesus we have many graces to fit us for Heaven and many good works we doe but all the fruit wee have and yeeld is from God So that now this is a grand difference Adam as it were had the keeping of his owne happinesse locked up in himselfe but we have our happinesse graces and whatsoever is good for us shut up in Christ as the Spring and Fountaine which is the reason of the perpetuall stability and permanent condition of Gods children once his and ever his And put the case we want this or that helpe yet this prejudiceth not the perpetuity of the condition of Gods children because those graces which come immediately from Gods Spirit may be conveyed sometimes without meanes as well as with them Therefore whatsoever decay is in the branches that are grafted into this noble Vine Christ Jesus in whom we bare all the fruit we beare yet notwithstanding there is life everlasting for us in the roote which is by little and little distilled into us The leaves may fall outward things may decay but there is life alway in the roote of a Christian because he is in Christ and hath his fruit from him he cannot want fruit no more then Christ can want influence and vigor Iohn 15.5 Which shewes us the excellent state of a Christian under the new Covenant of grace that now we fetch all out of our selves and it is happy for us that we doe so For without Christ wee can doe nothing as without the soule the body can doe nothing so without the Spirit of Christ we can doe nothing from him is all This is the reason why we must not trust to any grace in our selves that comes from us because grace comes from God in Christ trust God the Spring whence it comes whose the fruit is God the Father in Christ from whom all fulnesse comes and is derived unto us or else wee make but an Idoll of grace if we trust too much to grace looke to the Spring whence all comes to us From me is thy fruit found Quest Againe for further instruction What is the Reason that some have more grace then others and more comfort some having grace and comfort in one degree and some in an other Sol. Hence it is from me is thy fruit found it comes from the freedome of God in Christ who according to his good pleasure gives the will and the deed whence we have grace sometimes in the vigour sometimes in a weaker and lesser degree the fault being in our selves too Yet notwithstanding there is a liberty in the Spirit of Christ to give a more or lesse measure of grace to shew that our good we doe springs not from our selves Which also is the reason of the difference betwixt Christians because God will shew that he is the disposer and the dispencer of his owne graces and comforts And that is the reason also why we must performe this duty of waiting upon God in the use of meanes though we finde no sense of grace and comfort from him for the present From him our fruit is found Waite his leisure he suspends grace and comfort untill a fit time in regard of the degree but yet there is alway some grace left though hee suspends the increase thereof untill a fit time because hee would have us know that it is of his giving Christians who are acquainted herewith they wâ—ll not tie God to their time but humbly goe on in the use of meanes who though they finde not their spirits and their comforts enlarged so as at other times nor so great nor as other folkes are yet can say Lord thou givest the Will and the Deed according to thy good pleasure all comes from thee therefore I will use the meanes and depend upon thee because J have all from thee freely God gives a spirit of Prayer and then the thing we pray for all is from him From me is thy fruit found Doe we finde the Ordinances fruitfull the preaching of the Word to open our understandings to kindle our affections to inlighten our judgements it is the Spirit of God that joynes with the meanes that are dead of themselves to make them fruitfull what are the Ordinances without God but empty conduit pipes of themselves therefore From me is thy fruite found Vse 3 This should teach and direct us also in all things to looke up to God in all use of meanes Lord I may reade heare and use helps and meanes long enough to little or no purpose unlesse thou give a blessing 1 Cor. 3.6 Paul may plant and Apollo may water but if thou give not fruite from Heaven all is to no purpose Wee forget this and therefore prosper accordingly We thinke we can worke fruit out of the meanes by our owne wit Oh! It is not so whatsoever is comfortable or gratious in the use of meanes it is meerely by Gods blessing And therefore seeing all our fruit whatsoever that is good comes from God let it stirre us up to practise the spirituall worship of God to adore God to beg of his fulnesse in Christ Jesus and likewise to resigne our selves in all conditions unto him Lord I put my selfe upon thee all my fruit is from thee thou canst sanctifie any condition unto me This adoration and resignation are parts of the spirituall worship of God And likewise the service of the Lord in feare and reverence that inward service of the Spirit all depends upon this that all our fruit is
another but God hath provided some defence against it p. 383 384. Antimonians Antimonians error refuted page 170. Association In Association we must joyne with those that are good p. 223. All wicked Associations will end in everlasting hatred page 326 327. Assurance Assurance of Gods love causeth thankfullnesse page 53 54. B Blessings Blessings of God not to bee spent on our lusts page 60. Outward Blessings may bee praied for page 36 37. Blessings how to know they come from Gods love p. â—7 c. Backesliding Backesliding Gods children prone too page 131. Barrennesse Barrennesse in goodnesse ought not to discourage us page 213. Barrennesse under meanes not endur'd by God page 254. Baptisme Baptisme made an Idoll by Papists page 337. Bread Bread in the Lords Supper made an Idoll by Papists p. 338. Beleeving Beleeving more honours God then our sinnes dishonour him p. 150 151. Boasting Boasting is Idolatry page 82. C Confidence Carnall Confidence the danger of it page 84. Confidence not placed on the creature by a true Christian page 78 79. Confidence in outward helpes men prone to by nature page 60. Confidence in the creature when exceeded in page 80. Creature The Creature not able to help us in our greatest need page 71. Creature the vanity of it page 72. Creatures emptinesse discovered in sundry respects page 85 86. The most comfortable Creatures in their excesse hurt p. 384 385. Christians Christians why hated of the world page 105. Christians place no confidence in the creatures page 78 79. Christian course to be in love with it page 417 418. A Christians glory is to bee fruitfull in his places page 253 c. Christians their comfortable estate page 243 253. Christians compared to Lillies in regard of their growth in grace page 219. Christians ought all to be excellent in their kinde page 204 205. Christians compared to Corne in sundry respects p. 279 c. Christians are fruitfull under good meanes page 279. Christians like Vines for fruitfullnesse page 283 c. Christians that are unfruitfull are the worst of men page 285. Christians that are fruitfull God takes a speciall care of page 287 288. Christians that are weake not to bee discouraged page 289 290. Christians how they come to send forth a sweet sent page 292 293. Church Church how God governes it by contraries page 286 c. Church in misery to be prayed for page 111. The Church yeelds a shadow page 264 c. Out of the Church no salvation page 267. Church the benefits of being in it page 267. Church who live out of it are in a wofull estate page 274. Churches outward condition despicable page 284. Church of God weake of it selfe page 286. Children Children ought not to hinder our standing out in a good cause page 114. Children ought not to make us worldly page 115. Children at our death in faith to be commended to God page 117 118. Children of God are alwaies in his sight page 379 380. Comfort arising from hence page 380 381. Children of God have a contrary disposition to the world page 457 c. Children of God not to feare future things page 416. Confession Confession to whom to bee made page 24. Confession of our sins is a signe of the forgivenesse of our sinnes page 29. Conviction Want of Conviction of sinne makes us carelesse of sin p. 140. Comforts Comforts abused proove snares page 385. Comfort naturally accompanieth good actions page 294. Comforts of Christians why not apprehended by them page 230 231. Conversation Conversation fruitfull the excellency of it page 297 c. Communion Communion with God to bee laboured for page 39 40. No Communion betweene God and Idols page 103 104. Communion with God will make us hate sinne page 321 322. Conscience A good Conscience ought not to be parted with page 113. Condition No Condition so disconsolate but God can alter it page 102. Crucifixes Crucifixes not to be used page 343. Causes In good Causes wee ought to be resolute page 413 414. Having God for our shelter wee ought to bee bold in good Causes page 395 c. Commandement Gods Commandements ought to be obeyed page 447. Company Good Company a meanes to enable us to walke resolutely in Gods waies page 468. D Destruction Destruction spirituall meanes the best to prevent it page 7. Distressed Distressed persons God very mercifull too page 109. Diseases Diseases of the soule how to know them page 134 135 c. Doubting Doubting kills thankfullnesse page 53. Doubting of Gods mercy a great sinne page 150. E Eye Eye of God continually on all his children page 379 380. Gods Eye being upon us should make our eye be upon him page 38â— Gods Eye being upon us should make us bould in his cause page 381. Extremities Extremities why Gods children suffered to fall into page 108 109. Example We must not live by Example page 4â—7 End To come to a right End the best way is to take Gods way page 448. Consideration of our End will make us walke resolutely in Gods waies page 468. F Falls Falls of Gods children made their gaine page 230. Fatherlesse Fatherlesse God especially mercifull too page 109. Family Family all under it the better for a godly Governor page â—08 Forces Forces home or forraigne not to be trusted too page 77. Forgivenesse Forgivenesse of sinnes how knowne to be truly desired page â—6 27. Forgivenesse of sins to be desired above all mercies p. 27 28. Forgivenesse of sins the misery of those that want it p. 31 32. Forgivenesse of sins not easily attained page 164. Free Free love of God to his people page 172 173 c. Free love of God the cause of all mercies page 179 c. Fruitfullnesse Fruitfulnesse the benefit of it page 256. Fruitfullnesse of Christians in their particular places is their glory page 253 c. Fruitfullnesse of Christians delightfull to God and man page 257 258. Fruitfullnesse in grace brings peace and comfort to a man page 298. Fruitfull Christians leave a good sent behind them p. 259. Fruitfull Christians compared to Vines page 283 c. Fruitfull Christians God hath a speciall care of page 287 288. Fruitfull Conversation the excellencie of it page 297 298. Fruitlesse Fruitlesse Christians of all men the worst page 285. G Good All Good comes from God page 405 c. No Good that is saving comes from man page 403. Good works why they cannot merit page 405. God God rightly apprehended makes us shake off all false trusts page 104. God is our All-sufficiency in all estates page 113. God in distresses to bee trusted in page 119. God is the great Physitian of the soule page 140 c. God is willing to heale and save our soules page 142 c. God loves his people freely page 172 173 c. God to make him our shadow page 394. God being our shelter and shadow wee should bee bould in good causes page 395. God being our shadow the comfort of it
Praisinâ— of God the incouragements to it page 60 c. Praise an honour to God page 60. Praise a gainefull trade page 60 61. Praise a noble act of Religion page 61. Praise a larger Sacrifice then Prayer page 61. Praise an heavenly action page 62. Praising God brings joy page 62 63. Praise how to know when it is accepted page 63. Promises Promises of Christ knowne worke grace in us p. 238 239. Promises how God stablisheth us in them page 239. Prudence See Wisdome Heavenly Prudence definition of it page 430. Providence The waies of Gods Providence are right page 442. R Returning Of Returning to the Lord page 8 c. How to know whether wee have Returned page 10 11. Reformation Reformation of life must be joyned with Prayer and Praise p. 66 Repentance True Repentance is of the particular sin we are most addicted too page 67. Repentance a tryall of it page 68. Repentance not to be delayed page 139. Repentance turnes away Gods anger page 188 c. Reproofe Reproofes for sin patiently endured is an evidence of the pardon of our sins page 315 316. Reproofe of sin how to be ordered page 317 318. S Sacrifices Sacrifices of Christians under the Gospell page 45 c. Salvation Our Salvation is certaine p. 175 God willing to Save men page 143 c. No Salvation out of the Church page 267. Stability Stability of Saints whence it ariseth page 228 250 251. Comforts arising from Saints Stability page 234. State State of Gods children firme page 232. State of the wicked unstable page 232 333. Difference betwixt our State in Adam and in Christ page 407. Sincerity Sincerity makes a Christian page 290. Serve It is not in vaine to Serve the Lord page 419. Sinne. All Sinnes alike hated by a sincere Christian page 25. All Sinne why to bee prayed against page 25. Sin brings judgement page 12. Sinne hatefull to a conscience awakened page 26. Sinnes formerly committed to be remembred page 28. Sinnes how to know they are forgiven page 29 c. Sinnes bitternesse causeth Repentance page 9â— Sinne is a disease p. 131 c. All Sinnes God is willing to pardon page 145 146. Sinnes neglected prove incurable page 133. Sinnes being diseases are presently to be cured page 138 139. Sin to be searched out p. 151. Sin subdued is an evidence of the pardon of sinne page 156. Sin why suffered to remaine in us page 161 162. Sin is the object of Gods anger page 183 c. Sinne contrary to Gods nature page 184. Sinne must not onely bee left but hated page 310. Sinne how knowne to be hated page 311 c. Sinne truly hated when it is universally hated page â—11 312. Sinne truly hated when implacably hated page 312 313. Sin truly hated when chiefely hated in our selves p. 313 314. Great Sinnes must bee hated in the greatest measure p. 314 315. Not to love to be flattered in our Sinnes is a signe of the true hatred of our sins page 316. Sinne the occasions of it to bee avoided page 316. Sinne how wee may come to hate it page 321 c. Sinne set forth as it is in its owne nature will make us hate it page 322. Sinne is the bane of all our comforts page 324. Sinne the onely object of the hatred of Gods children page 367. Sinne helps to make us hate it page 368. Sinne the cause of all ill page 368. Sin our greatest enemy p. 369 Sin renounced will make God heare our prayers page 375. Want of Conviction of Sinne makes us carelesse of sin p. 40. Sinner Impenitent Sinners not to be envied page 138. Sinners unrepenting their dangerous condition page 323. Soule Soule diseases how to know them page 134 c. Soule God is willing to save page 142 c. Suffer They who will not Suffer for Christ make Christ an Idoll page 349. T Thankefullnesse Assurance of Gods love works Thankefullnesse in us pag. 53 54. Thankesgiving See Praise Thankesgiving verball ought to be justified by deeds p. 49 50. Thankesgiving how to know it is accepted page 63. V Vengeance Vengeance neere those that profit not by the meanes of salvation page 255. Vnworthinesse Sight of our Vnworthinesse should not discourage us p. â—75 Vowes Vowes their use page 42. Vpright See Iust. W Wayes Wayes of God right page 443. Wayes of God wherein hee walkes to us page 441. Wayes which God prescribes to us page 442. Wayes of Gods providence all right and just page 442. Man ought not to be a prescriber of his owne Way page 44. To justifie Gods Wayes in evill times a note of Gods elect page 459 c. Before men can walke in Gods Wayes they must have spirituall life page 461. Walking in Gods Wayes justifies men to bee true Christians page 462. Wayes of God must be walkt in and not only talkt of p. 474. Having our end in our eye will enable us to walke resolutely in Gods Wayes page 468 469. To walk on in the right Wayes of God we must walke wisely page 469 c. In walking in Gods Wayes what we must avoid p. 472. Wayes of God the safest waies page 472. Wayes of God the pleasantest waies page 473. Wayes of God the most holy and cleane waies page 473. Walking in Gods Wayes what it implies page 493 464. How to know we walk on in Gods Waies p. 464 465 c. Who will walke aright in Gods Wayes must be resolute against all opposition p. 466. And pray to God for strength page 467. Good company a meanes to enable us to walk resolutely and constantly in Gods Wayes p. 467. Walkers in Gods Wayes their happinesse page 474. Warre Warre the lawfullnesse of it page 77 78. Water Water every yeare turned into wine page 222. Weake Weake Christians not to be discouraged page 289 290. Warning God gives Warning before he smites page 6. Wicked Wicked mens condition is fading page 234 c. Wicked men abhominable to God page 260 261. Wicked men most miserable in that they have not God for a shelter page 387. Will. How men make their owne Wills and wits Idols p. 346 c. Will worship no sleight matter page 338. Wise Truely Wise but few p. 426 427 All men naturally desire to bee thought Wise page 428. Wisedome Heavenly Wisedome the definition of it page 429. Heavenly Wisedome the signes of it page 432 c. Word Word of God is perfect p. 445. Word of God to be beleeved page 446 447. The Word without the Spirit is uneffectuall page 434 435. The same Word of God that is a Word of life to the Godly is a Word of perdition to the wicked page 476. Word of God not to bee loved the worse because wicked men are made the worse by it p. 477. Words why used in prayer p. 22 Works Want of of good VVorks ought not to hinder our Conversion or Justification page 452 453. Good VVorks why they cannot merit Page 405. VVorld VVorld not able to deprive us of Gods Spirit and grace page 414 415. VVrath VVrath of God makes crosses curses page 141 142. FINIS
with an everlasting former love not beginning at that instant discoverie thereof Vse 1 The Use heereof is first of all against those who measure Gods love and favour by their owne feeling because as God loved them before so hee loves them as well and as dearely still when he hideth his face from them as when hee suffered his loving kindnesse to shine most comfortably upon them Hee loved Christ as dearely when he hanged on the tree in torment of soule and body as hee did when he said This is my beloved sonne Mat. 3.17 in whom I am well pleased yea and when hee received him up into glory The Sunne shineth as cleerely in the darkest day as it doth in the brightest The difference is not in the Sunne but in some clouds which hinder the manifestation of the light thereof So God loveth us as well when he shineth not in the brightnesse of his countenance upon us as when he doth Iob 42.7 Iob was as much beloved of God in the middest of his miseries as he was afterwards when he came to enjoy the aboundance of his mercies I will love them freely c. The last Point which we gather from hence Observ as a speciall ground of comfort is this That this free love and favour of God is the cause of all other mercies and free favours whereby hee discovereth his love unto us 1. It is the cause of election Rom. 5.11 even so then as this present time also there is a remnant according to the election of grace So 2. For Vocation when the Apostle had shewed that the Ephesians were saved by Grace Ephe. 5.7 hee adds that in the ages to come hee might shew the exceeding riches of his grace In his kindnesse towards us through Christ Iesus hee afterwards sheweth when this grace began first to have being Ephe. 2.10 For wee are his workemanship created vnto good workes which God hath before ordained that wee should walke therein 3. Forgivenesse of sinnes In whom we have a redemption through his blood even the forgivenesse of sinns Ephe. 1.7 according to the riches of his grace So 4. For the grace of Love Wee love him 1 Joh. 4.19 because he loved us first 5. For Justification and Sanctification It is said that Christ hath loved us Rev. 1.5 why For he hath washed us from our sinnes in his owne blood and Saint Iohn saith He hath made us Kings and Priests unto God and his Father 1. Kings to fight against the world the flesh and the divell 2. Priests to teach instruct reprove and comfort our selves and others by the word of God and then to offer up the sacrifice of a broken heart in prayers and praises All comes from freedome of love 6. So every good Inclination comes hence For it is God which worketh in us Hos 5.14 Phil. 1.13 both to will and to doe of his good pleasure So 7. Every good Worke For we are his workemanship created in Christ Iesus unto good workes which he had before ordained that we should walke therein For by grace ye are saved saith he through faith Ephe. 2.8.10 So 8. For Eternall life the Apostle sheweth It is the gift of God Rom. 6.23 through Iesus Christ our Lord. This should teach us in the first place to bee humbled in that we are so miserable naughty servants doing so little worke nay nothing as we should yet should have so good wages 1 Cor. 4.7 Ephes 2.9 but God loves us freely c. It should rather humble us the more then puffe us up in pride in regard that there was nothing in us which might deserve any thing at Gods hand Vse 2 And hence also it followeth infallibly Ioh. 17.23 24. that if he loved us from everlasting with a free love in a sort as he loved Christ that therefore the effects of his love towards us shall never faile as the Apostle sheweth Rom. 11.29 The gifts and calling of God are without Repentance Faith and Repentance being fruits of his love wrought in us shall hold out therfore the weakenesse of these graces as they shall not hinder our salvation no more should they discourage us or hinder the comfort of our profession Because that Faith and Repentance which wee have is not any worke of ours but the worke of Gods free love in us therefore they shall bee continued and accepted For our Perseverance doth not stand in this that wee have strength in our selves to continue faithfull to God but because he out of his free love continueth faithfull to us and will never faile nor forsake them whom he hath once taken into his everlasting favour on whom hee hath set his everlasting free love as the Apostle speakes of Christ Who also shall confirme you unto the end 1 Cor. 1.8 9. that yee may be blamelesse in the day of our Lord Iesus Christ but upon what ground God is faithfull by whom wee were called unto the fellowship of his Sonne Iesus Christ our Lord. So that if any of the Elect should fall away God should be unfaithfull The case in Perseverance is not how faithfull wee are but how faithfull God is who guides us heere with his Counsell in all things Psal 73.24 and afterwards receiveth us into glory So in another place after the Apostle had prayed Now the very God of Peace Sanctifie you wholy 1 Thess 5.23 24. and I pray God your whole spirit and soule and body bee preserved blamelesse unto the comming of our Lord Iesus Christ What maketh he the ground of this his Prayer Faithfull is hee that calleth you who also will doe it Vse 3 If then wee would have God to manifest his free love to us let us strive to be obedient to his Commandements and stirre up our hearts by all meanes to love him who hath so freely loved us Quest Now how should we manifest our love to God Answ How to manifest our love to God First in loving his Word as Psal 19. Psal 119. Secondly in loving his people 1 Ioh. 5.1 2. Thirdly in longing for and loving his second comming Revel 22.20 Now followeth the Reason of the discoverie of this free love shewed now in time to them For mine Anger is turned away from him Here is the third Branch of Gods answer to their Petition Mine Anger is turned away from him which is included and implied in the former I will heale their backsliding how could hee doe this if he were Angrie No he saith I will love them freely which argues that his anger was appeased God knoweth that variety of words and expressions are all little enough to raise up and comfort a doubting wounded galled soule which when it is touched with a sense of sinne and of his displeasure cannot heare words enough of comfort This God knowes well enough and therefore hee adds expression upon expression I will heale their backsliding I will love them freely for
the humble and mocke Those who set upon things rashly without prayer as though they were Lords of all and without dependance upon God promising themselves good successe they make Idols of themselves as a proud man is an Idoll hee worships himselfe whilst he leanes to his owne wit plots and parts carnall men thus Idolize themselves Againe you have some who are none of the worst 7. Idolatry is committed by trusting to the performances and tasks of Religion who commit this great sinne of Idolatry by trusting to the outward performances and taskes of Religion thinking that God must needs be bound unto them when they have done so many taskes read and prayd or heard so many sermons or done a good deed But heere lyeth the spirituall subtilty in that they set up these things too high when if they finde not that successe they looke for then they inwardly murmur against God when rather all these things should be done with a spirit of Humility and subjection using them onely as meanes whereupon we expect Gods blessing craving his assistance and strength to doe them in a holy and a selfe-denying manner when we doe otherwise and trust to the outward taskes and performances we doe wee make them Idols And you have many that goe along with outward performances who never come to a dram of grace because they trust to the outward performances and looke not to the life and soule of them which is the Spirit of God assisting quickning strengthning blessing them The life of a Christian is a perpetuall dependance upon God in the use of meanes and not an Idolizing of them to bee carelesse when he hath done his taske 8. It is Idolatry so to trust to the worke of grace as to neglect justificatioÌ„ and acceptation to life everlasting But a more subtill Idolatrie then this is of an other kinde when we trust too much to the worke of grace and rely not upon God in Christ in the matter of justification and acceptation to life everlasting which is a fault both 1. Before 2. After Conversion First before Conversion When we thinke we have not done so much good and beene sufficiently humbled and therefore that God will not be mercifull to us as if Christ must take us with dowry of good deeds or else hee cannot whereas all grace is promised upon our entry and comming into the Covenant of grace upon our believing when we come with emptie hearts and hands The poore saith Christ receive the Gospell Mat. 11.5 Mat. 9.13 Mat. 11.21 and those that are lost Christ is sent to save them and to call in the weary and heavie laden And after Conversion those that are in the state of grace oftentimes want that comfort in the maine point of justification and acceptation to life everlasting which they should have because they looke into their imperfections seeing this and that want and so are swallowed up of discomfort whereas if we had all the graces in the world yet we must live by Faith relying upon the merits of Christ For our good works bring us not to Heaven as a cause but onely are helps and comforts to us in our walking to Heaven For if we had all the sinnes of all men yet Christs all-sufficient Righteousnesse is sufficient for to doe them all away if wee can goe out of our selves and cleave to that Therefore in trouble of conscience we must not looke either to our good or our ill but to Gods infinite Mercy and to the infinite satisfaction of our blessed Sâ—viour the Lord Jesus Christ there as it were loosing our selves seeing our sinnes as mountaines drowned in the infinite sea of his Mercy The blood of Christ that will pacifie and stay the conscience nothing else can give rest to our soules If we looke to our workes and to the measure of our sanctification what saith holy Paul in the like case Yea doubtlesse Phil. 3.8 and I count all things but losse for the excellency of the knowledge of Christ Iesus my Lord for whom I have suffered the losse of all things and doe count them but dung that I may winne Christ even his Righteousnesse and best works therefore there is no regard to be had of them in that case Wherefore when wee would speake comfort to a distressed conscience wee must not looke to his ill or good but to the command This is his command that we believe 1 Iohn 3.23 and looke to the all sufficiencie of God in Christ and the promises whereby we honour God in giving him the glory of his truth and depart with comfort Therefore though wee hate grosse Idolatry yet we see there are many wayes wherein the soule may bee seduced whereby we may come very neere that sinne which our soule hateth by trusting too much to something out of God Vse 5 If then the case be thus how shall we come to reforme it for a Use of Direction so as to flie from all Idolatrie How to reforme our selves so as to flie from Idolatry and to say with Ephraim What have I now any more to doe with Idols First of all doe but consider Gods hatred unto all sorts of Idolaters for he accounts such to hate him and so accordingly punisheth them In the second Commandement those that are given to Idolatrie in any kinde are such as hate God which is a horrible thing and yet notwithstanding this is the disposition of all such as are Jdolaters so farre forth as they are Jdolaters they hate God for the more we know God the more we shall hate all Idols What have I now any more to doe with Idols Labour to grow in the sound knowledge of God and of Christ and of their all-sufficiency Marke S. Paules method Coloss 2. and in other places when he would draw us from all outward things he speakes gloriously of the fullnesse of Christ In him dwelleth all the fullnesse of the God-head bodily and In him you are compleat Col. 2.9 When he would draw them from touch not taste not handle not worshipping of Angels and from counterfeit humility hee labours to dispossesse them of these Idolatrous conceits and to possesse them of the fullnesse of Christ If in him we have fullnesse why should we looke for any thing out of him If we be compleat in him Jf all fullnesse be in him why doe wee seeke any thing out of that fullnesse Thus the holy Apostle shutteth up his first Epistle Babes keepe you from Idols What is promised there 1 John 5.21 Christ is eternall life all is in him whereupon presently comes this Babes keepe you from Idols If life and happinesse and all be in Christ If we be compleat in him and the fullnesse of all be in him why should we goe out of him for any thing Gen. 17.1 When God would perswade Abraham to leave all Idolatrie and all things else to depend wholly upon him what doth he first possesse him with I
and deeper considerations of true happinesse and the way unto it God puts into the heart of a man whom he intends to save serious and sad considerations what estate he is in whither his course leads and withall hee lets them feele some displeasure of his towards them in those waies by his wayes towards them where upon they make a stop 2. There must be Humiliation 2. Humiliation with displeasure against our selves judging and taking revenge of our selves working and reflecting on our hearts taking shame to our selves for our wayes and courses And withall there must concurre some hope of mercy for so long as there is hue and crie as we say after a Traitor he returnes not but flyes still and hasts away but offer a pardon Luk. 15. and he Returneth So unlesse there be hope of pardon to draw a man againe to God as the Prodigall was moved to Returne by hope of mercie and favour from his father wee will not wee dare not else Returne 3. 3. Resolution There must be a Resolution to overcome impediments for when a man thinks or resolves to turne to God Satan will stirre up all his instruments and labour to kill Christ in his Infancie and to quench good while it is in the purpose only the Dragon stood watching for the Birth of the Childe so doth Satan observe the birth of every good resolution and purpose so farre as he can know them to destroy them Vse Let it be thought of by us in all our distresses and in whatsoever other evidences of Gods anger whether this meanes have bin taken up by us It will be thus knowne 1. Turning is a change of the posture of the body so is this of the frame of the mind by this we know a man is in a state of turning the looke of his Intentions Purposes the whole bent of his soule is set another way even upon God and his word is the starre of Direction towards which he bends all his thoughts 2. His present actions also be contrary to his former there is not only a change of the disposition of his soule There is a Change of Actions Behold all things are become new Not some things but all not only new but with a Behold new 2. Cor. 5.17 This change undoubtedly sheweth that there is a true conversion and unfained By our association 3. By our association he that turnes to God turnes presently to the company of Gods people together with the change of his nature and course of life there is a change of company that is of such as we make choice of for amity and friendship Isa 11. other company by reason of our callings and occasionally may be frequented 4. It is a signe that one is not only Turned but hath gon backwards from sinne a great way when the things of Heaven only are great things in his eyes for as the further a man goeth from a place the lesser the things behind him seeme so the greater the things before he being neerer to them The more sublime and high thoughts a man hath of the wayes of God and the meaner thoughts of the world and worldly matters hee esteemed so highly of in the daies of his vanity the more hee is Turned unto God This Returning is further inforced saying Returne unto the Lord thy God It is very emphaticall and significant in the Originall returne usquè ad Iehovam even to Iehovah as though he should say do not only beginne to Returne towards Iehovah but so Returne as you never cease comming till you come to Iehovah Even unto the Lord thy God Obser It is not enough to make a stop and to forbeare the practising of our former sinnes but wee must come home even unto the Lord our God to be pardoned and healed of him The Prodigall serue Luk. 15. had beene never a whit the better to see his sinne and misery and to be grieved for his wicked life past unlesse hee had come unto his father for Pardon and Comfort Act. 2.38 And when those were pricked in their hearts at Peters Sermon asking Peter what they should do hee exhorted them To Repent every one to be Baptised in the name of Iesus Christ for the Remission of sins and so they should receive the Holy Ghost And when Christ invites all those who are wearie and heavie laden to come unto him Matt. 11.28 he bids them not now be further humbled and grieved for their sinnes but by Faith to come unto him to be healed and so they should find rest and peace to their soules It is not sufficient for a wounded man to be sorry for his brawling and fighting and to say he will fight no more but he must come to the Surgeon to have his wounds stopt dressed and healed or else it may cost him his life So it is not enough to be humbled and grieved for sinne and to resolve against it we shall relapse againe do what we can unlesse wee come under the wing of Christ to be healed by his blood Vse Many think they have repented and are deceived upon this false ground they are and have bin grieved for their sins and offences are determined to leave and forsake them and that is all they do they never lay hold on Christ and come home to God For thou hast fallen by thine Iniquitie Here divers points might be insisted on 1. that Obser Where there is a falling into sinne there will be a falling into miserie and judgement This is made good in the experience of all times ages persons and states still the more sinnfull any were the more fearefull judgements fell upon them and as soone as any man came into a sinfull state he entered into a declining state as Iacob said of his sonne Reuben who had defiled his bed unstable as water Thou shalt not excell Genes 49.4 because thou wentest up to thy fathers bed So sinne still debaseth a man so much sinne so much losse of excellencie The Use hereof is first against those that complaine of their troubles and miseries as Vse 1 though God and men had dealt hardly with them whereas their owne waies indeed have brought al these evills upon them Lam. 3.39 God is a sufficient wise and holy disposer and orderer of all the wayes of men and rewarder of good and evill doings God being wise and just in his disposing of all things it must needs follow that it shall goe well with those that are good as the Prophet speakes Say unto the just that it shall be well with them for the reward of their workes shall be given them And if it fall out otherwaies then well with men the blame must be laid on their owne sinne As the Church confesseth and therefore resolveth Micah 7.9 I will beare the indignation of the Lord because I have sinned against him untill hee plead my cause and execute judgement for mee hee will
bring mee forth in the light and I shall see his Righteousnesse If Adam sinne hee shall find a Hell in a Paradice if Paul returne and returne to God hee shall finde a Heaven in a Dungeon It should move us therefore to seeke unto God Vse 2 by unfained Repentance to have our sinnes taken away and pardoned or else howsoever wee may change our plagues yet they shall not bee taken away nay wee shall still like Pharoah change for the worst who though hee had his judgements changed yet sinne the cause remaining hee was never a whit the better but the worse for changing untill his finall ruine came Rom. 6.23 The wages of sinne is Death Sinne will crie till it hath its wages Where Iniquitie is there cannot but be falling into judgement Therefore they are cruell to their owne soules that walke in evill wayes for undoubtedly God will turne their owne waies upon their owne heads Wee should not therefore envie any man be hee what hee will who goeth on in ill courses seeing some judgement is owning him first on last unlesse he stop the current of Gods wrath by Repentance God in much mercie hath set up a Court in our hearts to this end that if wee judge our selves in this Inferiour Court wee may escape and not be brought up into the higher if first they be judged rightly in the Inferiour Court then there needs no review But otherwise if wee by Repentance take not up the matter sinne must be judged some where either in the Tribunall of the heart and conscience or else afterwards there must be a reckoning for it Vse 3 Thirdly hence wee learne since the cause of every mans miserie is his owne sinne that therefore all the power of the world and of Hell cannot keepe a man in miserie nor hinder him from comfort and happinesse if hee will part with his sinnes by true and unfained Repentance as we know Manasses 2 Chro. 33.12 13. as soone as he put away sin the Lord had mercie upon him and turned his captivity So the people of Israel in the Iudges looke how often they were humbled and returned to God still he forgave them all their sins as soone as they put away sinne God and they met againe Psal 106.43 44. Psal 107.19 So that if we come to Christ by true Repentance neither sinne nor punishment can cleave to us Thou hast fallen c. Fallen blindly as it were thou couldest not see which way thou wentest or to what end thy courses did tend therefore thou art come into misery before thou knowest where thou art A sinner is blind 1 Cor. 4. the god of this world hath put out his eyes they see not their way nor foresee their successe The Divell is ever for our falling that we fall into sinne and then fall into misery and so fall into despaire and into hell this pleaseth him Cast thy selfe downe saith he to Christ downe with it downe with it saith Edom Hell is beneath the Divell drives all that way Take heed of sinne take heede of blindnesse ponder the path of your feet Vse keepe your thoughts heaven-ward stop the beginnings the first stumblings pray to God to make our way plaine before us and not to lead us into temptation Verse 2. Take with you words and turne to the Lord say unto him c. These Israelites were but a rude people and had not so good meanes to thrive in grace as Iudah had Therefore hee prompts them here with such words as they might use to God in their returning Take with you words whereby we see how gratious God is unto us in using such helps for our recovery and pittying us more then we pitty our selves Is not this a sufficient warrant and invitation to returne when the party offended who is the superiour 2 Cor. 5. desires intreates and sues unto the offending guilty inferiour to be reconciled God is willing to be at peace with us But this is not all he further sheweth his willingnesse in teaching us who are ignorant of the way in what manner and with what expressions we should returne to the Lord. He giveth us not onely words and tells us what we shall say but also giveth his Spirit so effectually therwith as that they shall not be livelesse and dead wordes but as Rom 8.26 with unexpressible sighes and groanes unto God who heareth the requests of his owne Spirit Christ likewise teacheth us how to pray wee have words dictated and a spirit of Prayer powred upon us As if a great Person should dictate and frame a Petition for one who were affraid to speake unto him Such is Gods gratiousnesse and so ready is he in Jesus Christ to receive sinners unto mercy Take unto you wordes None were to appeare empty before the Lord at Ierusalem but were to bring something So it is with us we must not appeare empty before our God If we can bring nothing else let us bring wordes yea though broken wordes yet if out of a broken and contrite heart it will be a sacrifice acceptable This same taking of words or petitions in all our troubles and afflictions must needs be a speciall remedie it being of Gods owne prescription who is so infinite in knowledge and skill whence wee observe That They who would have helpe and comfort against all sinnes and sorrowes Observ must come to God with words of Prayer As wee see in Ionahs case in a matchlesse distresse words were inforcive and did him more good then all the world besides could for after that hee had bin humbled and praied out of the whales belly the whale was forced to cast him out againe Luke 15.18 So the Prodigall sonne beeing undone having neither credit nor coyne but all in a manner against him yet hee had words left him Father I have sinned against Heaven and before thee and am no more worthy to bee called thy sonne make mee as one of thy hired servants After which his father had compassion on him And good Hezekiah Isa 38.2 being desperately sicke of a desperate disease yet when hee set his faith a worke and tooke with him words which comfort onely now was left unto him wee know how after hee had turned his face towards the wall and prayed with words God not only healed him of that dangerous disease but also wrought a great miracle for his sake causing the Sunne to come backe ten degrees Thus when life seemed impossible yet words prayers and teares prevailed with God Iehoshaphat also going to warre with Ahab 2 Chron. 18.31 against Gods commandement and in the battell being encompassed with enemies yet had words with him readie and after prayer found deliverance James 5. Eliah likewise after a great drowth and famine when raine had bin three yeares wanting and all in a manner out of frame for a long time Tooke with him words and God sent raine aboundantly upon the earth againe The Reason
think the poorest Carman or tankerd bearer at liberty happier then hee who would not change estates with him So it is with a man that hath not sued out his pardon nor is at peace with God he hath no comfort so long as he knowes his sins are on the file that God in heaven is not at peace with him who can arme all the Creatures against him to be revenged of him in which case who shall be Umpire betwixt God and us if we take not up the controversie betwixt him and our soules Therefore it being so miserable a case to want assurance of the forgivenesse of sinnes it should make us be never an houre quiet till we have gotten it seeing the uncertainty of this life wherein there is but a step betwixt Hell Damnation and us Therefore sue unto God plie him with broken and humble hearts that he would pardon all the sins of our youth and after age knowne and unknowne that he would pardon all whatsoever Take away all iniquity And do good to us For so it is in the Originall but it is all one Receive us gratiously and do good to us All the goodnesse wee have from God it is out of his grace from his free grace and goodnesse all grace every little thing from God is grace as we say of favours received of great persons this is his grace his favour so this is a respect which is put upon all things which we receive from God when wee are in Covenant all is gratious Take wee the words as they are the more plaine in the Originall Take good and doe good to us take good out of thy Treasure of goodnesse and doe good to us bestow upon us thy owne good First Take away our iniquities and then take good out of thy bounty and doe good to us whence we see That Gods mercy to his children is compleate and full Doct. That Gods favours are compleate to his children For hee takes away ill and doth good men may pardon but withal they think that they have done wondrous bountifully when they have pardoned but Gods goes further hee takes away ill and doth good takes good out of his Fountaine and doth good to us Therefore let us make this use of it Vse of incouragement to be encouraged when we have the first blessing of all Forgivenesse of sinnes to goe to him for more and more and gather upon God further and further still for because hee is a Fountaine of goodnesse that can never bee drawne drie hee is wondrously pleased with this Wee cannot honour him more then by making use of his mercy in the forgivenesse of sinnes and of his goodnesse in going to him for it and having interrested ourselves in his goodnesse goe to him for more Lord thou hast begun make an end thou hast forgiven my sinnes I want this and this good together with the pardon of my sinnes doe mee good Receive us gratiously or doe us good That good is the loadstone of the soule Now good is the loadstone of the soule the attractive that drawes it therefore after Forgivenesse of sinnes he saith doe good The Petition is easie God will soone grant it for nothing else interposeth betwixt God and us and makes two but sinne which being remooved he is all goodnesse and mercy All his waies are mercy and truth Psal 25.10 Yea even his sharpest waies are mercy all mercy when sin is forgiven there is goodnesse in all in the greatest crosse and affliction Doe good to us That God appeares to bee good onely to a sanctified soule The soule wee see desires good and needs good It is a transcendent word here and must be understood according to the taste of Gods people of a sanctified soule Doe good especially doe spirituall good to us together with the forgivenesse of sinnes give us the righteousnesse of Jesus Christ sanctifying grace such good as may make us good first for the desire must bee such as the person is who makes it Wicked men as it is said of Balaam have good gifts without the good God but wee must not bee so pleased with gifts unlesse wee bee good our selves and see God making us good Can an evill tree bring forth good fruit Mat 7.18 Therefore the Apostle calls the regenerate person Gods workemanship c. We are Gods good worke and then wee doe good workes being made good good comes from us Doe good to us It is an acknowledgement of their owne emptinesse Doe good to us That asking of good argues the ingenuity of confessing want and emptinesse We are blinde in our owne understandings inlighten us we are perplexed set us right we are dull quicken us we are empty fill us we are darke shine upon us we are ready to goe out of the way establish us every way doe good to us suitable to our wants The best that wee can bring to thee is emptinesse therefore doe thou doe good to us fill us with thy fullnesse Do good to us every way whereby thou usest to convey spirituall things to thy servants soules give us first thy grace thy Spirit which is the spring of all good things for the Spirit of God is a Spirit of direction of strength of comfort and all therefore he who hath the Spirit of God hath the spring of all that is begd in the first place And then give us good Magistrates to rule us well and good Ministers who are the dispensers of grace instruments of our salvation the Conduit-pipes whereby thou derivest and conveyest good to us when thou hast made us good continue the meanes of salvation for our good every way The Church when she saith Doe good to us hath a large desire here be seeds of wondrous large things in these two short petitions Take away all iniquity And doe good to us A Bono Deo c. From the good God nothing can come but what is good therefore do good to us in all spirituall things The Prophet David aimes at this excellent good Psal 4.6 7. saying that other men are for corne wine and oyle and say who will shew us any good But Lord lift thou up the light of thy countenance upon us Thy loving kindnesse is better then life therefore doe good to us When thou hast forgiven our sins shine gratiously upon us in Jesus Christ In the good desired outward prosperity is also included And it extends its limits likewise to outward prosperity this desire of doing good let us have happie daies sweeten our pilgrimage here let our profession of Religion bee comfortable doe not lay more crosses upon us then thou wilt give us strength to beare doe good to us every way But marke the wisedome of the Holy Ghost in dictating of this Prayer to them hee speakes in generall doe good to us not to doe this or that good but he leaves it to the wisedome of God as they here frame their hearts unto the will of
all favours as blessed Peter begins his Epistle Blessed bee the God and Father of our Lord Iesus Christ 1 Pet. 1.3 which according to his abundant mercy hath begotten us againe unto a lively hope by the Resurrection of Iesus Christ from the dead to an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you c. As soone as we are new borne wee are begotten to a Kingdome and an Inheritance therefore assurance that we are Gods children will make us thankfull for grace present and that to come as if we were in Heaven already we begin then the imployment of Heaven in thankesgiving here to praise God before hand with Cherubines and Angels Let us then be stirred up to give God his due before hand to begin Heaven upon Earth for wee are so much in heaven already as we abound and are conversant in thanksgiving upon earth The end of the second Sermon THE THIRD SERMON HOS 14.2 3. So will we render the Calves of our lips Ashur shall not save us we will not ride upon horses neither will we say any more to the works of our hands ye are our gods for in thee the Fatherlesse findeth mercy THE words as wee heard heretofore containe a most sweet and excellent forme of Returning unto God for miserable lost and forlorne sinners wherein so farre God discovers his willingnesse to have his people returne unto him that he dictates unto them a forme of prayer Take with you words and turne to the Lord say unto him Take away iniquity Wherein wee see how detestation of sin must be as generall as the desire of pardon and that none heartily pray to God to Take away all iniquity who have not grace truly to hate all iniquity And doe good to us or doe gratiously to us for there is no good to us till sin be remooved though God bee goodnesse it selfe there is no provoking or meriting cause of mercy in us but he findes cause from his owne gratious nature and bowels of mercy to pitie his poore people and servants It is his nature to shew mercy as the fire to burne a spring to runne the Sun to shine Therefore it is easily done as the Prophet speakes Who is a God like unto thee Micah 7.18 Where we came to speake of the Restipulation So will wee render the Calves of our lips where Gods favour shines there will be a reflection love is not idle but a working thing it must render or die and what doth it render divers Sacrifices of the New Testament which I spoke of that of a broken heart of Christ offered to the Father to stand betwixt Gods wrath and us our selves as a living Sacrifice Almes-deeds and praise which must bee with the whole inward powers of the soule Praise is not comely in the mouth of a foole saith the Wiseman nor of a wicked man as Psal 50.16 17. saith God to such What hast thou to doe to take my words in thy mouth since thou hatest to bee reformed and hast cast my words behind the There are a company who are ordinary swearers and filthy speakers for them to praise God James 3.10 Iames tells them that these contrarie streames cannot flow out of a good heart O no God requires not the praise of such fooles I gave you also some Directions how to praise God and to stirre up your selves to this most excellent duty which I will not insist on now but add a litle unto that I then delivered which is To take advantages of our disposition James 5.13 That we must watch all advantages of praising God from our dispositions Is any merrie let him sing saith Iames O it is a great point of wisedome to take advantages with the streame of our temper to praise God When he doth incourage us by his favours and blessings and inlarge our spirits then we are in a right temper to blesse him let us not loose the occasion This is one Branch of redeeming of time to observe what state and temper of soule wee are in to take advantage from thence Is any man in heavinesse he is fit to mourne for sin let him take the opportunity of that temper Is any disposed to cheerefullnesse let him sacrifice that marrow oyle and sweetnesse of spirit to God We see the poore birds in the spring-time when those little spirits they have are cherished with the Sun-beames how they expresse it in singing so when God warmes us with his favours let him have the praise of all A censure of those who take the advantage of Gods blessings to feed their lusts And here I cannot but take up a lamentation of the horrible ingratitude of men who are so farre from taking advantage by Gods blessings to praise him that they fight like Rebels against him with his owne favours Those tongues which he hath given them for his glory they abuse to pierce him with blasphemie and those other benefits of his lent them to honour him with they turne to his dishonour like children who importunately aske for divers things which when they have they throw them to the dog So favours they will have which when they have obtained they give them to the divell unto whom they sacrifice their strength and cheerefullnesse and cannot be merrie unlesse they be madd and sinnefull Are these things to be tolerated in these daies of light How few shall wee finde who in a temper of mirth turne it the right way Incouragement to Praise God But to add some incouragements to incite us to praise God 1. We honour him by it unto the former I beseech you let this be one That we honour God by it it is a well-pleasing Sacrifice to him If wee would studie to please him we cannot do it better then by praising him 2. It is the most gainefull trading And it is a gainefull trading with God for in bestowing his seed where he findes there is improovement in a good soyle with such a sanctified disposition as to blesse him upon all occasions that there comes not a good thought a good motion in the minde but we blesse God who hath injected such a good thought in our heart there I say God delights to shower downe more and more blessings making us fruitfull in every good worke to the praise of his Name Sometimes we shall have holy and gratious persons make a law that no good or holy motion shall come into their hearts which they will not be thankfull for O when God seeth a heart so excellently disposed how doth it inrich the soule It is a gainefull trade As we delight to bestow our seed in soyles of great increase which yeeld sixtie and an hundred fold if possible so God delights in a disposition inclined to blesse him upon all occasions on whom he multiplies his favours And then in it selfe 3. It is a most noble act of Religion it is a most noble act of
and trust none Ashur and Aegypt were horrible Idolaters and therefore not to bee trusted in that respect As we see the Prophet in this case reprooved good Iehoshaphat when he had joyn'd with wicked Ahab King of the ten Tribes 2 Chron. 19.2 shouldest thou helpe the ungodly and love them that hate the Lord therefore wrath is upon thee from before the Lord. So we see it is a dangerous thing to bee in league with Idolaters even such as the ten Tribes were who had some Religion amongst them this good King was chidden for it We will not ride upon Horses What kinde of creature a Horse is it is worth the seeing what a description God gives of him that we may see what reason the Spirit of God hath to instance in the Horse saith God to Iob. Hast thou given the Horse strength Job â—9 19 20 21 c. Hast thou clothed his neck with thunder Canst thou make him afraid as a grashopper The glory of his Nostrills is terrible Hee paweth in the valley and rejoyceth in his strength hee goeth on to meete the armed men He mocketh at feare and is not affrighted neither turneth he backe from the sword The quiver ratleth against him the glittering speare and the shield He swalloweth the ground with fiercenesse and rage neither beleeveth hee that it is the sound of the trumpet He saith among the Trumpets Ha Ha and hee smelleth the battell a farre of the thunder of the Captaines and the shouting A notable and excellent description of this warlike creature and yet for all this excellencie so described by the Spirit of God in another place Psal 33.17 the Psalmist saith A Horse is a vaine thing for safety neither shall he deliver any by his great strength Psal 20.7 Some trust in Chariots and some in Horses but wee will remember the name of the Lord our God Pro. 21.31 So in another place The Horse is prepared against the day of battell but victory is of the Lord. How oft have you in the Psalmes that proud warlike creature disparaged because naturally men are more bewitched with that then with any other creature If they have store of Horses then they thinke they are strong Therefore God forbids the King to multiplie Horses to himselfe Deut. 17.16 nor cause the people to returne to Aegypt to the end he should multiplie Horses c. Because God is the strength of his Church when there is no multitude of Horses You see it is a bewitching creature and yet a vaine helpe a place like this we have Isa 2.7 complaining there of the naughty people which were among the Jewes at that time as bad as the Israelites Saith he Isa 2 7. Their land also is full of silver and gold neither is there any end of their treasures their land is also full of Horses neither is there any end of their Chariots What is there a fault in that No. Luther saith good workes are good but the confidence in them is damnable So gold and silver Horses and Chariots are good creatures of God But this was their sin confidence in these things there is no end of their treasures if they had treasure enough they should doe well enough Their land also was full of Horses Was this a fault No but their confidence in them they thought they were a wise people to have such furniture and provision of munition for warre but God was their King and the chiefe governour of his people and for them to heape up these things to trust over much in them it was a matter of complaint Their land also is full of Idols Thus you see there is no confidence to be put neither in the one nor the other That there is no confidence to be put either in Home or forraigne forces neither in the association of forraine friends who will proove deceitfull reeds of Aegypt that not onely deceive but the splinters thereof flie about and may run up into the hand such are Idolaters and false friends deceitfull and hurtfull Nor in Home there is no trust in Horses munition or such like What doth this implie that to warre and have provision in that kinde is unlawfull and unnecessary because hee findes fault here with Horses and the like No take heed of that Luk. 3.14 for Iohn Baptist if the souldiers profession had beene unlawfull he would have bid them cast away their weapons but he bids them Doe violence to no man neither accuse any falsely c. And God would never style himselfe Isa 42.13 The Lord of Hosts and a man of warre Psal 18.34 and he that teacheth our hands to warre and our fingers to fight unlesse it were good in the season therefore warre is lawfull seeing in the way to Heaven wee live in the midst of enemies That warre is lawfull Therefore it is but an Anabaptisticall fancie to judge warre to be unlawfull No no it is cleane another thing which the Holy Ghost aimes at to beate backe carnall confidence For it is an equall fault to multiplie helpes and to neglect them either of both are fatall many times to multiplie Horses trusting in them or to spoile Horses and other helpes vainely so to weaken a Kingdome Therefore there is a middle way for all outward things a fit care to serve Gods providence and when we have done trust in God without tempting of him For to neglect these helpes is to tempt him and to trust in them when we have them is to commit Idolatry with them Beware of both these extreames for God will have his providence served in the use of lawfull meanes when there is this great care in a Christian Common-wealth there is a promise of good successe because God is with us otherwise what is all if he be our enemie So we see the second point made good That these outward things of themselves cannot helpe Therefore comes this in the third place Observ That when God alters and changes and moldeth a new the heart of a man to Repentance he altereth his confidence in the creature A Christian state will not trust in Ashur nor in Horses it is true both of state and persons The Reason will follow after in the end of the verse For in thee the Fatherlesse findeth mercy Reason Because when a man hath once repented there is a closing betweene God and him and hee seeth an All-sufficiency in God to satisfie all his desires Therefore he will use all other things as helpes and as farre as it may stand with his favour For he hath Moses eye put in him Heb. 11 27. a new eye to see him that is invisible to see God in his greatnesse and other things in their right estimate as vaine things What is Repentance but a change of the minde when a man comes to be wise and judicious as indeed repentant men are the onely wise men Then a man hath an esteeme of God to bee
third Sermon THE FOVRTH SERMON HOS 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the works of our hands ye are our gods for in thee the Fatherlesse findeth mercy WE shewed you heretofore at large how the Spirit of God by the Prophet doth here dictate a forme of turning unto these Israelites Take unto you wordes and then teach them what they should returne backe againe Thanks So will wee render the Calves of our lips wherein they shew two things 1. That they have no great matters to render Oxen or Sheepe c. 2. They shew what is most pleasing unto God The Calves of our lips that is thankesgiving from a broken heart which as the Psalmist speakes pleaseth God better then a bullocke that hath hornes and hoofes But this is not enough the Holy Ghost therefore doth prescribe them together with Prayer and Thankesgiving Reformation Ashur shall not save us we will not ride upon Horses neither will we say any more to the workes of our hands ye are our gods for in thee the fatherlesse findeth mercy So that here you have Reformation joyned with Prayer and Praise Whence wee observed divers things That without Reformation our Prayers are abhominable That in Repentance there must be Reformation of our speciall sinne which here they doe Take this one thing more in the third place Observ which shall be added to the former In Reformation we must goe not onely to the outward delinquencies but to the spring of them which is some breach of the first Table The Roote of all sin whence The roote of all sinne is the deficiency of obedience to some command of the first Table when confidence is not pitched aright in God or when it is misapplyed and misfastened to the creature when the soule sets up somewhat for a stay and prop unto it which it should not doe this is a spirituall and a subtle sinne and must be repented of as here Ashur shall not save us c. It were good therefore for all those who seriously intend the worke of Repentance to take this course If the grosse fault be of the second Table take occasion of sorrow and mourning thence but when you have begunne there resolve and bring all to the breeding sinne of all which is the fastning of the soule falsly when it is not well fastened and bottomed in the root And therefore it was well done by Luther who in a Catechisme of his brings in the First Commandement into all the Commandements of the first and second Table Thou shalt have no other gods but me Therefore thou shalt sanctifie the Sabbath Honour thy Father and Mother shalt not take my Name in vaine shalt not Commit Adultery shalt not steale c. Because he that hath no god but that God in his heart will be sure to sanctifie the Sabbath Honour his Father and Mother not Commit Adultery nor steale And whence come all the breaches of the Second Table Hence that there is not the true feare and love of God in our hearts and it is just with God for their spirituall sinnes to give them up to carnall and grosse sinnes Therefore though the Israelites here had many grosse sinnes to repent of yet they goe to the spring head the breeding sinne of all false Confidence this is to deale throughly to goe to the core Ashur shall not save us wee will not ride upon Horses From whence in the third place they descend to the next branch of their sinne Idolatry Neither will we say any more to the workes of our hands ye are our gods All false confidence hath two objects for it is alwaies either 1. Out of Religion or 2. In Religion For the first all ill confidence and trust if it be out of Religion it is in the Creature either 1. Out of us or 2. In our selves Secondly if it be in Religion it is in a false god as here neither will wee say any more to the workes of our hands ye are our gods Observe hence in the first place Observ Man naturally is prone to Idolatry That men are naturally prone to Idolatry The story of the Bible and of all Ages sheweth how prone men are to Idolatry and will-worship and what miseries ensued thereupon Amongst other instances wee see how presently after that breach in the Kingdome of David and Salomon by Ieroboams setting up of two Calves how suddenly they fell to Idolatry so that after that there was not one good King amongst them all untill the nation was destroyed And so in the story of their Antiquities see how prone they were to Idolatry in the wildernesse Moses doth but goe up to the Mount and they fall to Idolatrie cause Aaron to make a Calfe and dance round about it The thing is so palpable that it need not be stood upon That mans nature is prone to Idolatry which will not raise up it selfe to God but fetch God to it selfe and conceive of him according to its false imaginations Now Idolatry is two waies committed in the false hollow and deceitfull heart of man either 1. By attributing to the creature that which is proper to God onely investing it with Gods Properties or 2. By worshipping the true God in a false manner So that in the first place What Idolatry is Idolatry is to invest the creature with Gods properties Goe to the highest creature Christs Humane nature wee have some bitter spirits Lutherans they call them Protestants who attribute to the humane nature of Christ that which onely is proper to God to be every where and therefore to be in the Sacrament You have some come neere them both in their opinion and in their bitternesse They will have a nescio quomodo Christ is there though they know not how but this is to make Christs humane nature a god to make an Idoll of it So prayers to Saints and Angels this makes Idols of them because it invests them with properties to know our hearts which hee must know unto whom wee pray And then it gives unto them that which is proper to God Worship and Prayer But we must call upon none but whom we must beleeve in and we must beleeve in none but God Therefore worshipping of Saints or Angels is Idolatry Secondly Idolatry is to worship the true God in a false manner to fixe his presence to that we should not fixe it to to annexe it to statues Images Crucifixes the picture of the Virgin Mary and the like Not to run into the common place of Idolatry but to come home unto our selves Quest Whether are the Papists Idolaters or not like unto these Israelites who say being converted neither will we say unto the workes of our hands ye are our gods Answ I answer yes as grosse as ever the Heathens were and worse The very Aegyptians they worshipped none for gods but those who were alive as a Papist himselfe saith though hee were
mercy is conversant it is usually about one of these three either Sinne or Misery or Defects and wants that is to Persons in misery for indeed the word is more generall then Fatherlesse Deserted persons that are forsaken of others and have no strength of their owne they are heere meant by the Fatherlesse Who have no meanes wisedome power or ability of their owne but are deserted and forsaken of others whence the chiefe truth that offers it selfe to be considered of us is this Observ That God is especially mercifull to those Persons who stand most in need of mercy Why God is so ready to shew mercy to the Fatherlesse First because these doe relish mercy most and give him the glory of it applying themselves most to his mercy being beaten out of the creature and the more we have communion with God being driven out of the creature and other comforts the more he discovers himselfe to us as the neerer we are to the fire the hotter it is so the neerer wee are to God the more good and gratious hee every way shewes himselfe unto us Now what makes us neere him but extremity of misery whereby we are beaten from all other holds whatsoever Hos 5 15. It is acknowledged to be his worke when hee doth it for these that are deserted of all others then he hath the chiefe glory of it This is one end why God suffers his children to fall into extreamity of great sorrowes and perplexities to fall very low in depths of miseries as the Scripture speakes Psal 131.1 that hee might discover a depth of his mercy beyond the depth of their misery to shew that there is a depth deeper then that depth for their misery is sinne O but the bowels of his compassions are infinite both in measure and time His mercy endureth for ever Psal 136. Againe God is jealous of their affiance and confidence knowing that naturally unlesse we fall into some straites and weaning extremities we shall place our affiance upon the creature therefore he deales thus with us He knowes our sicknesse well enough that we are desperatly addicted to present things therefore to cure this sicknesse in us he drawes us by extremities from the creature to himselfe which when it failes we goe to him Helpe Lord why Psal 60.11 Psal 12.1 for vaine is the helpe of man it is time then to helpe Helpe Lord for the godly are perished from the earth It is time to helpe Lord for if thou doe not none will whereby they come to have their confidence upon the rocke which is worth all Other men they run from creature to creature from helpe to helpe as sicke bodies doe to this and to that drug and to this and that potion they seeke to many things to beg comfort from but a Christian hath a sure foundation that he may stay upon In thee the fatherlesse findeth mercy To come now to speake of the words as they lie in the whole they carry another instruction Observ That God is very gratious and mercifull to fatherlesse and distressed persons As we have it Psal 10.18 That God will judge the fatherlesse and the oppressed that the man of the earth may no more oppresse So Psal 146.9 It is said The Lord preserveth the strangers hee releeveth the fatherlesse and widdow c. And for the generall we have it Psal 145.14 The Lord releeveth all that fall and raiseth up all that be bowed downe God he opens his eare to heare their crie to judge the fatherlesse and the oppressed the like we have in Exodus Exod. 23.9 Also thou shalt not oppresse a stranger for ye know the heart of a stranger seeing yee were strangers in the land of Egypt and Exod. 22.23 saith he Thou shalt not afflict any widdow or fatherlesse childe if thou asslict them in any wise and they cry at all unto me I will surely heare their crie These among many are direct places to shew the truth of this that God is mercifull not only in generall but to those persons set downe by a Synechdoche a figure where one is set downe for all of the same kinde God is mercifull to all persons in any kind of misery or distresse whatsoever 2 Cor. 7.6 Psul 46.1 Isa 41.17 Isa 59.16 Jsa 63.5 Isa 48.9 as the Apostle speakes God is he who comforted the abject person the forlorne the castaway persons of the world and he is a very present helpe in trouble So as when there are none to helpe then he awaketh and rouseth up himselfe to lay hold for us His owne arme brings salvation for his owne sake So when there is misery and none to helpe God will finde cause and ground from his owne bowells to shew mercy to take pitty and compassion upon his poore Church and Children which should teach us Vse 1 First of all To take notice of this most excellent Attribute of God and to make use of it upon all occasions at our most need then to present to our soules God thus described and set out by his owne Spirit to be Hee that comforteth the Abject and sheweth mercy to the fatherlesse and oppressed this we should make use of for the Church in generall and for every one of our selves in particular The Church hath beene a long time like a forlorne widdow as it were God hath promised that he will have a care of the widdow and the fatherlesse and so he will of his poore Church We see in the parable Luk 18.5 the widdow with her importunitie prevailed with an unrighteous Judge the Church now being like a widdow what is wanting but a spirit of supplication and Prayer which spirit if the Church had to wrastle with God and lay hold upon him as Iaakob did Hos 12.4 Isa 62.7 and not suffer God to rest till he had mercy on his poore Church Certainely it would be better with it then it is for God comforteth the widdow if one what will he doe for the whole Spouse which hath so long beene a despecable and forlorne widdow And for the time to come It ought to minister matter of comfort for the Church certainely God that is mercifull to the Fatherlesse he will be mercifull to the poore Church We see in the Revelation though the woeman was persecuted by the Dragon Rev. 12.14 yet there were given two wings of a great Eagle to her that she might flie unto the wildernesse where she had a place provided of God It alludes to the story of the Israelites when they came out of Egypt God provided for them in the wildernesse they had Manna from Heaven and water out of the rocke and till they came to Canaan God provided every way for them in a marvellous manner So God will be sure to provide for his in the wildernesse of this world he will have a harbour still for the Church and a hiding place from the stormy tempests of her adversaries
Isa 4.5 6. Therefore let us not despaire but stirre up a spirit of Prayer for the Church that he who shewes mercy to the fatherlesse and commands mercy to be shewed to the widdow that he would shew that himselfe which he requires of us And why may not we hope and trust for it The Church in this world is as it were a fatherlesse person a Pupill an Orphan a Sheepe in the midst of wolves as Daniell in the lyons den as a ship tossed in the waves as a lillie among thornes it is invironed with enemies and of it selfe like the poore sheepe is shiftlesse What is the Church but a company of weake persons not so witty for the world as worldly wise men are nor so strong in the arme of flesh nor so defenced but a company of persons who have a hidden dependance upon God we know not how and hang as it were by a threed as the Church in this land and abroad in other places The true Church is maintained we know not how God keepes up Religion the Church and all because he is mercifull to the Fatherlesse who have no shifting wits as the worldly Achitophels have God is wise for them that are not wise for themselves and powerfull for them that have little strength of their owne Therefore let us not be discouraged though we be weake creatures a little flock like a company of sheepe yet notwithstanding we have a strong Sheapheard Psal 23.1 Isa 5.1.7 The Church is like a vine a poore despicable withered crooked weake plant which windes about and must be supported or else it sinkes to the ground yet it is a fruitfull plant So the the Church of God a number of weake Christians professing Religion they want many helps yet God supports them and hath ordained this and that haven for them as this Magistrate and that Person God hath one support or other for them While they are fruitfull and true Vines God will have a care of them Isa 54.11 though they bee never so weake and despised in the eye of the world Vse 2 Againe this should teach us to make God our All-sufficiency in all estates whatsoever and not to goe one haires breadth from a good conscience for feare of after claps I may be cast into prison I may loose my goods What of all this is not God All-sufficient and is not he especially seene in comforting of those who stand in most need of comfort who want other helpes Isa 41.17 and will he be indebted to any man who stands out in a good quarrell for his cause will he not give needfull supply if not in this world yet in a better of all comforts whatsoever It is a good supplie when the losse is in outward things Isa 60.17 and the supply in inward peace grace and strength it is a happy losse that is lost to the advantage There was never any man yet from the beginning of the world Isa 64.5 who lost by cleaving to Religion and good causes God ever made it up one way or other Therefore this is a ground of courage to cast our selves upon doing good when God offers the occasion relying upon God as Hester did If I perish I perish she meant Est 4.16 If I perish I shall not perish such have a better condition in the love and favour of God then they had before or should have had if they had not perished It is the way not to perish so to perish it is as cleare and true as the Sun-shine but we want faith to beleeve it Vse 3 And then againe let us make use of it in another kinde to resist another temptation what will become of my poore children if I doe thus and thus stand thus and thus and goe on in my innocency what will become of thy children it was well spoken by Lactantius Because God would have men stand out and die in a good cause willingly therefore hee hath promised in a speciall manner to bee a Father to the Fatherlesse and a Husband to the Widow Are we the chiefe Fathers of our children No we are but under God to bring those who are his children into the world we are but instruments God is the chiefe Father best and last Father Isa 9.6 The Everlasting Father who takes upon him to be a Father to the Fatherlesse whom hee chargeth all not to hart Experience shewes how hee blesseth the posterity of the righteous who have stood in defence of the truth Therefore let us make no pretences either for basenesse dejection of spirit or covetousnesse to keepe us from well-doing for God will reward all Quest O say some I could be content not to bee so worldly but it is for my children Answ What saith the Apostle 1 Cor. 7.29 Let those who are married be as if they were not married meaning in regard of this scraping of wealth together by unlawfull meanes of covetousnesse or in regard of readinesse to doe workes of mercy What doth God appoint one Ordinance of marriage to take a man of all good duties No notwithstanding this we must doe fitting workes of mercy God will be the Father of the Fatherlesse Many use oppression and goe to Hell themselves to make their children rich Who commands us to make our children in shew a while happy here to make our soules and bodies miserable for ever There is a moderate care as the Apostle speakes so that hee who cares not for his owne is worse then an infidell 1 Tim. 4.8 but we must not make this pretence to excuse injurious and extortive courses But let God alone he will doe all things well trust him Or if any thing should befall us otherwise then well what if it doe God is the God of the Fatherlesse whatsoever he takes away hee supplies it better another way For whence have the creatures that infusion to helpe Is it not from God and when the creature is taken away is not God where he was Vse 4 And let us also learne hence that we answer Gods dealing in shewing mercy to the Fatherlesse and such as stand in need as the Apostle exhorts Coloss 3.12 Put on therefore as the Elect of God holy and Beloved bowells of mercies c. as if hee should say as you would proove your selves to be Elect members of Christ and children of God so shew your likenesse in this particular The bowels of mercy and compassion This hath ever beene and yet is at all times a character of Gods children and shall be to the end of the world It is a sigâ—â— such a one hath found bowels of mercy that is ready upon all occasions to powre forth those bowels of compassion upon others as hard-heartednesse this way shewes a disposition which yet hath not rightly tasted of mercy As we say in another case those that are appeased in their consciences in the sense of the forgivenesse of sinnes they are peaceable to others
of God which passeth all understanding to guard them within Therefore let us not betray and loose our comforts for want of making use of them or for feare some should call us Hypocrites and on the other side let us not flatter our selves in an evill course but make the conscience good which will beare us out in all miseries dangers and difficulties whatsoever Nothing makes losses crosses banishment imprisonment and death so terrible and out of measure dreadfull unto us but the inward guilt and sting in the inside Gen 42.21 the tumults of conscience Cleere this well once make all whole within let conscience be right and straight let it have its just use and measure of truth and uprightnesse and goe thy way in peace I warrant thee thou shalt hold up thy head and winde thy selfe out of all dangers well enough nothing shall daunt or appale thy courage for saith Salomon Pro. 28.1 The Righteous is bold as a Lyon what can what should he feare who is heire of all things whose all things are Revel 21.7 and who is reconciled to God in Christ Heb. 1.14 having all the Angels and Creatures for his servants for whose sake Rom. 8.28 all things must needs work together for good The end of the fourth Sermon THE FIFTH SERMON HOS 14.4 J will heale their backesliding J will love them freely for mine Anger is turned away from him THE superabounding mercies and marvellous loving kindnesses of a gratious and loving God to wretched and miserable sinners as we have heard is the substance and summe of this short sweet Chapter wherein their ignorance is taught their bashfullnesse is incouraged their deadnesse is quickned their untowardnesse is pardoned their wounds are cured all their objections and petitions answered so as a large and open passage is made unto them and all other miserable penitent sinners for accesse unto the throne of grace If they want words they are taught what to say if discouraged for sinnes past they are incouraged that sinne may be taken away yea all iniquity may be taken away Take away all iniquity if their unworthinesse hinder them they are taught for this That God is gratious Receive us gratiously if their by-past unthankfullnesse be any barre of hinderance unto them they are taught to promise thankfullnesse So will wee render the Calves of our lips And that their Repentance may appeare to be sound and unfained they are brought in making profession of their detestation of their bosome sins of false confidence and Idolatry Ashur shall not save us wee will not ride upon Horses neither will we say any more to the workes of our hands ye are our gods And not onely doe they reject their false confidence to cease from evill but they doe good and pitch their affiance where it should be For in thee the Fatherlesse findeth mercy None must therefore be discouraged or run away from God for what they have beene for there may be a returning God may have a time for them who in his wise dispensation doth bring his children to distresse that their delivery may be so much the more admired by themselves and others to his glory and their good He knowes us better then we our selves how prone we are to leane upon the creature therefore he is faine to take from us all our props and supports whereupon we are forced to relie upon him If we could doe this of our selves it were an excellent worke and an undoubted evidence of the child of God that hath a weaned soule in the midst of outward supports to injoy them as if he possessed them not not to be puft up with present greatnesse not to swell with riches nor be high minded to consider of things to be as they are weake things subordinate to God which can help no further then as he blesseth them But to come to the wordes now read I will heale their backesliding and love them freely c. After that the Church had shewed her Repentance and truth of returning to God now in these words and the other verses unto the end of the chapter saving the last verse which is a kind of acclamation issuing from all the rest of the foregoing verses Who is wise and he shall understand these things c. is set downe an answer unto that prayer Repentance and reformation which the Church made all the branches of which their former suit the Lord doth punctually answer For they had formerly prayed Take away all iniquity and receive us gratiously doe good unto us unto which he answers here I will heale their backesliding c. Which is thus much I will pardon their iniquities I will accept gratiously of them I will love them freely and so of the rest as will appeare afterwards and in summe God answers all those desires which formerly he had stirred up in his people Whence ere we come to the particulars observe in generall Observ Where God doth give a spirit of prayer hee will answer It needs no proofe the point is so cleere and experimentall all the saints can say this much from their experience of Gods gratious dealing with them and the Scriptures are full of such instances and promises which we all know To name a place or two for all the rest Call upon me in the day of trouble Psal 50.15 I will deliver thee and thou shalt glorifie me So in another place And it shall come to passe that before they call I will answer Isa 65.24 and whilst they speake I will heare It hath beene made good to Persons as Daniel Elias Salomon Iaakob and others and it hath beene and is made good unto all ages of the Church from time to time and shall be unto the end of the world And therefore the Prophet sets downe this as a conclusion undeniable from the premises Psal 65.2 O thou that hearest prayer unto thee shall all flesh come whence he drawes this excellent consolation Iniquities prevaile against mee as for our transgressions thou shalt purge them away Reason The Reason is strong because they are the motions of his owne Spirit which he stirs up in us For hee dictates this Prayer unto them Take with you words c. and say unto the Lord take away all iniquity and receive us gratiously So that where God stirs up holy desires by his Spirit hee will answer exactly there shall not a sigh be lost Likewise saith the Apostle the Spirit also helpes our infirmities Rom. 8.26 for we know not what we should pray for as we ought but the Spirit it selfe makes intercession for us with groanings which cannot be uttered Therefore there cannot a groane be lost nor a darting of a sigh whatsoever is spirituall must bee effectuall though it cannot be vented in words That God hath an eare in mans heart For God hath an eare not onely neere a mans tongue to know what he saith but also in a mans heart to know what
particular Christian and it is very necessary it should be so for without growth neither can we give God his due Honour nor he receive the smell of a sweet Sacrifice from us as is fit Nor can we without it with-stand our enemies or beare our crosses that God may call us too Againe without growth and strength we cannot performe those great duties that God requires at our hands of Thankfulnesse nor doe things so cheerefully and sweetly as may be comfortable to us In summe without growth wee can doe nothing acceptably either to God or his people the more Grace the more acceptance Which is spoken that wee may value the Promises this especially that we shall grow up in Grace and Knowledge as the Lillie and cast forth our rootes as Lebanon But how shall wee come to grow Answ Goe to God that we may continually have from him the sanctifying dew of his grace goe first for pardon of sinne 1. We must goe to God claiming the promises in a right order then for a heart to reforme our wayes to enter in a new covenant for the time to come that wee will not trust in Ashur but will renounce our particular personall sinnes after which we shall find sanctifying grace so as the dew of Gods Spirit will make us grow therefore take this order to improove the promises Goe to God for his love in Christ for the pardoning of sinne and accepting of us in him that we may find a sence of his love in accepting of our persons in the pardoning of our sinne which is the ground of love for then this sence of his love will kindle our love towards him againe feeling that we are in the state of grace Then goe to God for his promise in this order Lord thou hast promised that thou wilt be as the dew and that we shall grow as Lillies make good thy promise then that I may finde the effectuall power of it transforming my soule into the blessed Image of thy deare Sonne And know 2. We must use all meanes of growth that we must use all the meanes of growth together with the promise for in the things of this life if a man were assured that the next yeare would be a very plentifull yeare would men therefore because they were thus forewarned hang up their plowes and not prepare their ground no but they would the rather be encouraged to take paines because they know that howsoever God be pleased to vouchsafe plenty yet he will doe it in the use of meanes observing and depending on his Providence So when he hath made gratious promises of the Dew of his Grace and of growth as Lillies c. This implyeth a subordinate serving of his gratious Providence therefore it is a way to stirre us up unto the use of all meanes rather and not to take us off from them Gen. 17.8 Even as God when hee told the Israelites I will give you the Land ef Canaan did onely promise it leaving the remainder to their conquest in the use of meanes Should this have made them cast away their swords No but it was that they might fight and fight the more couragiously So when God hath promised growth in Grace should this make us carelesse O no it should make us more diligent and carefull and comforts us in the use of meanes knowing that our labour shall not be in vaine in the Lord. 1 Cor. 15.58 Now Lord I know I shall not loose my labour in hearing in receiving of the Sacrament in the communion of Saints and use of sanctified Meanes for thou hast made a gratious promise that I shall grew as the Lillie and that thou wilt be as the Dew unto me therefore make thy good worke begun effectuall unto my poore soule that it may flourish and bee refreshed as a watred garden But there are severall sorts of growth formerly touched either 1. A growing upward or 2. A growing in the roote or 3. A Spreading and growing in the Fruit and Sweetnesse Therefore Christians must not alwayes looke to have their growth in one and the same place but must wisely consider of Gods prudent dealing with his children in this kinde as will bee further seene hereafter in the particulars Hee shall cast forth his rootes as Lebanon That is He shall cast and spread and so put forth his rootes as Lebanon he shall grow upward and downeward in regard of firmenesse he shall be more rooted Jn what proportion Trees grow upwards in that proportion they take roote downewards because otherwise they may be top heavy and overturne a blast of winde taking advantage of their talnesse and weakenesse to roote them out the sooner therefore proportionable to their spreading above there must be a rooting in the ground As the prophet speakes to Hezekiah of Gods people 2 King 19.30 And the remnant that is escaped of the house of Iudah shall yet againe take roote downeward and beare fruit upward There must be firmenesse in the roote as well as growth in the branches for which cause God here promiseth to the Church and every Christian stability and fixednesse that as he groweth upward like the Lillie so he should grow downward firme and strong Quest Now whence comes this rootednesse and firme stabilitie of Gods Children Answ The cause of the Saints stability Ioh 1.16 Especially from this that they are now in the Covenant of grace rooted in Christ who is God-man in whom they are firmely rooted In Adam we had a roote of our owne but now our roote is in Christ All grace is first powred into Christs blessed Nature and then at a second hand Out of his fulnesse we all receive grace for grace Being rooted in Christ we become firme for there is in him an everlasting marriage and union Rom. 11.18 The Roote beareth us wee beare not the Roote Christ beareth us wee beare not him So now in the covenant of grace all the firmenesse is out of us Even as salvation it selfe was wrought out of us by a Mediatour so it is kept by a Mediatour out of us all goodnesse grace and favour of God to us is not in us but in Christ but it is so out of us as Christ and we are one But now we onely speake of the cause of our firmenesse and stability that because we are in the state of grace we have an everlasting firmenesse as we are in Christ Jesus God now making a second covenant he will not have it disanulled as the first was Lev. 18.5 for his second workes are better then his first His first Covenant was Doe this and live but his second is Rom. 10.9 Beleeve this and live So as howsoever our state in grace be but little yet it is of a blessed growing spreading firme nature so sure as what is begun in grace will end in glory where God gives the first fruits he will give tenths yea the full harvest and all Because by
friend for such or suâ—h a purpose to doe this or this good indeed such are gratious Quaeres made to a mans soule to enquire for what purpose hath God raised me to doe this or that To be idle or barren or noysome O no to be a plant of Gods planting my glory shall bee my fruitfullnesse in my place Therefore let us every one consider with our selves wherfore God hath set us in the Church in our particular standings Wherein let us remember this that howsoever God may endure barrennesse out of the Church in want of meanes yet hee will never indure it under meanes It is better for a bramble to bee in the Wildernesse then in an Orchard for a weed to bee abroad then in a garden where it is sure to be weeded out as the other to bee cut downe If a man will be unprofitable let him bee unprofitable out of the Church but to bee so where hee hath the dew of grace falling on him in the meanes of salvation where are all Gods sweet favours to bee a bramble in the Orchard to bee a weed in the Garden to be noysome in a place where wee should bee fruitfull will God the great Husbandman indure this He will not long put it up but that hee exerciseth his children with such noysome trees to trie them as hee hath some service for these thornes to doe to scratch them so were it not for such like services for a time hee would weed them out and burne them for whatsoever is not for fruit is for the fire Mat. 3.10 Yea every tree that bringeth not forth good fruit shall bee hewen downe and cast into the fire And the more to stirre us up hereunto let us know that wheresoever the dew of grace falls and where there is the meanes of salvation that at that very time there is an axe an instrument of vengeance laid to the roote of the tree which is not struck downe presently but it is laid to the roote that is vengeance is threatned to the tree to that plant which hath the meanes and brings not forth good fruit in time and season What is the end thereof to be hewen downe and cast into the fire As wee see the Church of the Iewes when Christ came the Messias the great Prophet of the Church never was there more meanes of salvation yet even then what saith Iohn Baptist Now even now is the axe laid unto the roote of the tree and indeed in a few yeares after the whole tree the Church of Iewes was cut downe And Revel 6. we see after the Rider on the white horse which is the preaching of the Gospell there comes a red bloodie Horse and a pale Horse Warre and Famine After the white Horse his triumphant Chariot the preaching of the Gospell if this take not place that it winne and gaine not what followes after the red and the pale Horse Warre Famine and Destruction It will not be alway with us as it is for the Gospell having beene so long preached we having beene so long planted in Gods Paradice the Church if we beare not fruit The axe is laid to the roote of the tree God will strike at the roote and roote up all therfore let every one in their place bee fruitfull Every one that is fruitfull God hath a speciall care of The benefit of fruitfullnesse Deut 20.19 20. If any tree were fruitfull the Israelites in their conquests were to spare that because it was usefull and they might have use of it So God will alwaies spare fruitfull trees and have a speciall care of such in common calamities Let us therefore be exhorted not only to bring forth fruit but to bring forth fruit in abundance to studie to excell in good workes the word in the Originall is A Standerdbearer to stand before others in good workes As it is in Titus Titus 3.8 labour to be as Standerdbearers to goe before others in good workes strive to outgoe others in fruitfullnesse for therein is the excellency For those both in the sight of God and men are in most esteeme who are most fruitfull in their callings and places The more wee excell in fruitfullnesse the more wee excell in comfort and the more we excell this way the more we may excell for God will tend and prune good trees John 15.2 that they may bring forth more and better fruit And the more majesty we walke with the more wee dampe the enemies seeing them all under our feete a growing Christian never wants abundance of incouragement for hee sees such grounds of comfort as that he walkes impregnable and invincible in all the discouragements of this world breaking through all Pro. 30.30 as Salomon saith it is a comely thing to see a Lyon walke so much more it is to see a valiant strong well-growen Christian who is bold as a Lyon abound in good workes It is said His beauty shall bee as the Olive and his smell as Lebanon the Olive of it selfe hath no sweet smell therefore it is made up by another resemblance His smell shall bee as Lebanon Lebanon stood on the North side of Iudea and was a place abounding with goodly trees and all sweet plants whatsoever which cast a wondrous sweet sent and smell a farre off as some Countries abound so in sweet fruits and simples as Oranges Lemmans and the like that the fragrancie of the smell is smelt of passengers as they saile along the Coast So was this Lebanon a place full of rare fruits and fragrant flowers which cast asent a farre of Now hence the Holy Ghost fetcheth the comparison They shall smell as Lebanon that is as those plants in Lebanon which cast a sweet and delightfull smell a farre off whence wee will onely observe this Observ That a Christian by his fruitfullnesse doth delight others He is sweet to God and man as the Olive and the Vine speake of their fruitfullnesse They delight God and man So a Christian Iud. 9.9 13. both alive and dead he is pleasing and delightfull to the spirits of others to God and all that have the Spirit of God As for God himselfe wee know that workes of mercy are as it were a sweet odour he is delighted with good works Phil. 4.18 as with Sacrifice smelling a sweet savour from them Psal 141.2 and their prayers ascend as sweet incense before him Every good worke is pleasing and delightfull to God who dwels in an humble heart Pro. 11.20 and broken spirit The upright are his delight We see likewise how Christ commends the graces of his Church which whole booke is full of praises in this kinde one of another The Church sets out the praises of Christ and Christ the praises of the Church The Church is sweet Cano. 2.14 O let me heare thy voice for it is sweet and lovely The Churches voice is sweet praying to God or praising him So whatsoever comes from the Spirit of
goe boldly on in a good course what should we feare when God is our master he will shield us and keepe us safe and give his Angels charge over us to shew that he hath a care over us indeed he hath many keepers under him but he is the grand keeper who sets all a worke for Angels Magistrates Ministers and our friends keepe us but Gods Spirit within us and his gratious good providence without us are our chiefe keepers Therefore let all our care be to serve God and to be in his wayes he will keep us in his wayes what an incouragement is this to bee in good courses where we may looke for the shadow of the Almighty God without tempting of him Jf a man be in an ill way and course hee cannot looke that the Almighty should shadow him his heart will tell him now God may withdraw his shelter and wing from me hee may leave me naked to the Divell and to the malice of men he may strip me of all comfort in my soule and conscience and give me up to terrors of heart out of his way If J trust him now I tempt him because he will be a defence onely in his owne wayes Therefore let us labour alwayes to bee in those wayes and then God will bee as a greene firre-tree unto us Vse 3 And last of all let it bee an use of Comfort unto us for all the time of our life to come whatsoever may come wee yet passe under a buckler let a whole showre and shot of arrowes fall upon us we have a buckler Thou Lord art my Buckler Psal 18.1 thou Lord art my defence my hiding place my castle we are subject to a world of dangers whilst we live heere But wee have God instead of all to keepe of all he is a Buckler a Shield a Shadow and a Hiding place let what ill so ever bee presented to our thoughts there is in God some fence against it For this purpose we have many excellent passages in Psa 18. which vvas made after a great deliverance I love the Lord my buckler my shield my defence as if he should say J have in my life time been annoyed with many troubles but I have found experience of God in all He is my buckler my shield my fence every thing to me So let us comfort our selves in this let come what vvill come all shall come vvell to Gods children he vvill keepe them if not outvvardly yet in that they most desire to be kept in he vvill preserve their spirits from every evill worke from doing ill and from desperate falling from God and he vvill guard them invvardly by the peace of God which passeth understanding it shall guard their hearts they shall have invvard peace in the midst of all the troubles of this vvorld a great comfort What a rejoycing is it to a poore passenger vvhen he passeth by the high vvay side in a hot burning day or in a storme to see a goodly high tree with spreading boughes that he may hide and repose himselfe under it from the storme or heate this pleaseth him marvellously as Ionas gourd did him Doe these outward poore contentâ—â—â—ts so refresh us in this world and shall wee now thinke that God which provides such poore contentments for this sorry life in this world will he not provide a shadow in regard of the mâ—ine dangers surely he will if we trust him and shew our trust by casting our selves upon him in obedience suitable to our calling saith the Apostle I am perswaded t◠〈…〉 to come Rom. 8. â—8 39 nor life nor dea◠〈…〉 thing shall be able to seperate us from the loâ—â— of Christ Iesus our Lord. Therefore let us be afraid of nothing that can befall us God will be a shield and a buckler and all in all to us in a good way Wee have aboundance of comfort every wâ—â—re in Scripture and want nothing but Faith to apply it home in practise Therefore we ought to beg of God so to inlarge our Faith that as his promises and comforts are very large so may out vessels be to retaine all these excellent comforts and sweet promises All other comforts in the world are but like Ionas gourd for all other shadowes yeeld onely a shadow for a while and thâ—â— the S◠〈…〉 or East-winde is like a worme to nipâ—â—em a sunder Never trust then or leâ—â—e to such shadowes as these bee oâ— Friends Riches c. Which are shadowes 〈◊〉 â—â—â—inarily holy upon J have such and 〈◊〉 a friend a place and the like my mountaine is thus and thus strong all these are Ionas gourds there is a worme of vanity will be at the roote of all and consume all all other shadowes are but meere shadowes What is more transient then a shadow but Gods shadow is like a greene firre tree it never failes nor forsakes us as all other shadowes and contentments doe whatsoever but God saith he will be like a greene firre tree unto thee yet this is not all nor enough for after this he adds From mee is thy fruit found God is not onely to his children a Firre tree in regard of shadow that tree abounding in leaves very thicke whereby we are kept from annoyance of scorching heats of troubles and terrors of conscience and persecution c. This is not all but he saith also From mee is thy fruit found A Firre tree though it be for thicknesse of the leaves a very good shade yet it is a barren fruitlesse tree but God is such a tree as hath both shadow and fruit in God there is a supply of all wants whatsoever All the scattered excellencies of all creatures being united in God and eminent in him it is in him and in him in a divine gratious eminent and comfortable manner All the creatures as they come from God are his creatures neither is there any creature but hath somewhat of God in it Therefore God vouchsafes to take Names from the creatures to be a Rocke of salvation he is as a rocke to build on to be a shadowing tree because he is a defence from ill and to be a fruitfull tree because he yeelds good and comfort and grace as he doth fruit When we see any thing that is usefull we may say this we have from God in an eminent manner this preservation and comfort Doe J in my passage to Heaven finde such comfort in the creature when I am passing through a wilde place have I such comfort in the shadow of a tree or when I am hungry am I so refreshed by a fruitfull tree what comfort then is there in God in Heaven in glory when there are such comforts in the way of my pilgrimage in this world therefore God is said here both to be a firee tree and a fruitfull tree For then the passenger travelling through a wild barren place thinkes himselfe made when he can retire from the scorching of the heat and also therewithall find
the man of God may be perfect throughly furnished unto all good workes Vse 1 Since then the wayes of God are so Right Just Pure and Perfect this is first for Reproofe of them that adde hereunto as our Romish adversaries who doe heerein by their traditions and additions condemne God either of want of Wisedome Love and Goodnesse or of all So as all defects charged upon the Word are charged upon God himselfe who did not better provide and fore-see for his Church what was good for it But the Wise man condemneth this their audacious boldnesse where he saith Adde thou not unto his words Pro 30.6 least he reproove thee and thou be found a lyar They barre reading of the Scriptures or to reade them in english especially least the people become Heriticks They thinke it safe to reade their owne bookes and idle dreames but reject the Word of God and then as Ieremy speakes What wisedome is in them Jer. 8. â— Surely none at all for the onely wisdome is to be governed by Gods most holy word Vse 2 Againe it is for Instruction unto us to rest and rely upon this so holy right pure and perfect word Since it is so sure and firme we are to rest upon the Promises and tremble at the threatnings though we see not present performance of them because not one of them shall faile Mat. 5.28 For saith Christ Heaven and Earth shall passe away but one jot and title of the Law shall not faile What maketh so many judgements to overtake men but their unbeliefe what made their carcases to fall in the wildernesse so as they could not enter into the land of Canaan but their unbeliefe for saith the text of them They could not enter because of unbeliefe Heb. 3. â—9 Infidelity and not beleeving God is the roote and cause of all our woe It beganne with our first Parents and it cleaveth too close unto us even unto this day This commeth from our Atheisme and selfe-love that if a mortall man promise or sweare unto us we beleeve him and rest upon his word but all that the great God can doe unto us by Promises Commandements Threatnings Allurements and gratious Examples will not make us give credit to his word but rather believe Satan and our owne false and deceitfull hearts As for instance Isa 1.18 Isa 50.10 Heb. 13.5 God hath promised that If our sinnes were as red as scarlet yet he will make them whiter then the snow though they be never so strong for us yet he hath promised to subdue them If our wants be never so great yet if we will trust in God he hath promised to relieve us and hath said that he will not faile us nor forsake us if wee cast our care upon him So for the Threatnings we must beleeve that there is never a one of them but they shall come to passe as sure as the promises shall bee made good If these thoughts were firmely fetled in us that the wayes of the Lord are right and therefore must be all accomplished in their time it would make us restlesse to flie from sinne and the punishments threatned which all lye at the doore Gen. 4.7 and will quickly be upon us if they be not avoyded by sound and hearty Repentance Vse 3 Lastly if every commandement be right sure and just then when God commandeth doe it though the apparent danger be never so great and though it be never so contrary to flesh and blood pleasure profit or preferment yet know it is firme and sure and that our happinesse stands in doing it our misery in disobeying it As we know it was with Adam what a suddaine change did his disobedience worke in himself all the world since being leavened with that miserable contagious fal of his And for the whole word this is a generall we never want any good but for want of love and obedience unto it Psal 119.165 Great Prosperity shall they have saith David who love thy law and no evill shall come unto them And we never had nor shall have any hurt but from our unbeliefe and disobedience to the holy pure and perfect word of God which is attended with comfort and prosperity heere and â—â—dlesse Glory heereafter The wayes of the Lord are right In the next place If the wayes of the Lord be right and streight so streight that they leade directly to the right end then it is cleere Observ That the best way to come to a good and right end is to take Gods wayes For it is a right way and the right way is alwayes the shortest way Therefore when men take not Gods wayes prescriptions and courses they goe wide about and seldome or never come to their intended end Gods way is the right way and therefore brings a man to his right end Sometimes men will have their turnings their diverticula and vagaries but they find by experience that Gods wayes they are the right wayes so as they never attaine to comfort and peace untill they come againe into those wayes God untill then suffereth them to be snared and hampered and to eate the fruit of their owne wayes and then they see the difference of Gods wayes and theirs and that Gods wayes are the best and the streightest wayes unto true happinesse Indeed God suffers sometimes men that will have their owne wayes to come quickly to them as some men hasten to be rich and God suffers them to bee rich hastily yet they are none of Gods wayes which they take but climbe up by fraud and deceit I but that is only a particular end which God suffereth them to attaine by bie wayes but what will be the up-shot Where will all these wayes end at length surely in Hell For when a man goes out of the right and streight and direct way to be great in the world he is like a man vvho goes out of his way vvhich is further about who yet when he is in that vvay goes on through thicke and thinne because he will gaine some way He goes on through thickets and hedges faire and foule where he gets many scratches brushes and knocks Do any thinke in the world to attaine his particular ends vvithout the direct vvayes of God God may suffer him to attaine his particular end but vvith many flawes knocks and brushes upon his conscience vvhich many times he carrieth vvith him unto his grave and findes it a great deale better both to attaine unto his particular ends by Gods wayes and to have no more of any thing in the world then he can have vvith a good conscience For though they be good men oft-times God suffers such men to have bruses in their conscience all their dayes that they and others may know that the best way is the streight and right way which at last will bring us best to our end Having thus made it good That the wayes of the Lord are right now for conclusion of all
the Prophet begins to shew the divers effects these right wayes of God have in two sorts of people the godly and wicked 1. That the just shall walke in them 2. That the Transgressors shall fall therein Who be just men The just shall walke in them who be the just men here spoken off Such are just men who give to every one their due that gives God his due in the first place and man in the second place whereby it is framed The just shall walk in them that is they shall proceed and goe on in them till they be come to the end of their race the Salvation of their soules And more particularly They respect all Gods Commandements Just men first are such who have a respect unto al Gods commandements Psa 119.6 Though in their disposition they find some more hard to them then others yet they doe not allow themselves to breake any but strive so much the more earnestly and constantly to observe them as they finde their natures opposite to them Now Hypocrites howsoever they doe many things in shew yet like Herod and Iudas their hearts run in a wrong channell they allow themselves to live in and like of some sinne The young man in the Gospell had not a respect unto all Gods Commandements Mat. 19. though Christ loved his aimiable parts to this purpose Iames saith Iam. 2.10 Whosoever shall keepe the whole Law and yet off end in one point he is guilty of all That is hee who alloweth himselfe in any one sinne he is guilty of all Aske Iudas is murder good he would have said no but he was covetous and allowed himselfe in it and so drew upon him the guilt of all the rest God is he who forbids sinning against them all he who forbids one forbids all and being rightly turned to God the same authority makes us leave all it is not sinne but the allowance of it that makes an Hypocrite Againe they doe things to a good end They doe things to a good end the Glory of God and the good of man For want heereof the almes prayers and fasting of the Scribes and Pharisees because they did nothing out of love to God or man but for vaine glory and carnall respects are condemned of Christ So some are brought in at the last day saying Lord Lord have we not in thy name prophecied Mat. 7.22 and in thy name cast out Divels and in thy name done many wonderfull works and yet Christ professeth not to know them but calleth them workers of iniquity They had Gifts and Calling and delivered true doctrine c. But heere was their failing They prophecied in his name but not for his Name Their actions were good in themselves and for others but the end of them was naught and therefore both they and their workes are condemned Yet this is not so to be understood but that Gods children have some thoughts of vaine glory which accompanieth and creepeth into their best actions but they doe acknowledge this for a sin confesse it and desire the Lord to pardon and subdue it and then it shall never be laid to their charge Because having of infirmities is not contrary to sincerity but allowing of them and living in them in which case the Lord is more pleased with our Humiliation for our sinne then the motions to vaine-glory did offend him Thirdly a desire to grow in grace and to become better and better is a signe of uprightnes A desire to grow in Grace Christian Righteousnes as it sees still need so it still desires more grace and lesse sin because hee who hath a true heart seeth both the want and worth of grace and feeleth his want A man feeles not the want of Faith Humility and Love till he have it in some sort as it is said Philip. 3.15 As many as are perfect are thus minded to wit so many as are upright all is one By love of the Brethren 1 Joh. 3.14 Lastly this just uprightnesse is knowne by love of the Brethren By this we know we are translated from death to life because we love the Brethren Contrary to which is that disposition which envieth at all things which suites not with their humours Jam. 2.2 as Iames speaketh of those who preferre men and have their persons in admiration in regard of outward things despising inferiours Vse 1 If therefore we will ever be counted righteous persons let us keepe these rules set downe here have a respect to all Gods commandements doe all things to the glory of God desire to grow in grace and love the Brethren Vse 2 And so it is also for Consolation unto such who are thus qualified for unto them belongeth all the promises of this life and of that to come They are in a blessed estate 1 Cor. 3.22 for all things are theirs because they are Christs therefore it is their bounden duty having an upright heart to rejoyce in God as the Prophet speakes Rejoyce in the Lord yee righteous Psal 33.1 Psal 52. ult for praise is comely for the upright None have cause to rejoyce but upright men 1. Because they of all others have title and right to joy 2. Because they have command to doe it seeing Heaven is theirs all the promises are theirs and they are heires of all things it is a comely service and the worke of Heaven Object Against this some object O but I find many sinnes passions and infirmities in my selfe how then can I joy in God Answ To this we answer briefly that the passions and infirmities of Gods servants are not contrary to Christian uprightnesse and righteousnesse for Saint Iames saith Jam. 5.17 that Elias was a man subject to like passions and infirmities as we are yet he was a righteous man though a man subject to the like passions as we are Therefore the passions of Christians are not contrary to Christian but to legall Righteousnesse But we are not under the Law but under Grace Rom. 6.15 The first Covenant of works bids us have no sinne The other Covenant bids us allow no sinne this much is for that Question what is meant by just men It remaines now that we should further enquire into that mysterie how it is that just men walke in the wayes of God and prosper therein when yet wicked men called Transgressors fall therein But this being a mistery by your patience wee will take time to unfold what we have to speake heereof the next time if God bee so pleased The end of the fifteenth Sermon THE SIXTEENTH SERMON HOS 14.10 The wayes of the Lord are right the just shall walke in them but the transgressors shall fall therein GODS children have their times of deadnesse and disertion and againe their times of quickning and rejoycing weeping doth not allwayes remaine unto them for their portion Psal 30.5 but joy commeth in the morning in the worst times the Saints have alwayes
their faults So a man may justifie good things though he speake not a word to any man for such a ones life is a confutation and sufficient witnesse for God against the world Therefore it is good though a man doe not confront the world in his speeches yet notwithstanding at least to hold a course contrary to the world in his conversation We have need of a great deale of courage to doe this but there is no heavenly wiseman but he is a couragious man though in his owne spirit he may be a weake man yet in case of opposition Grace will be above Nature hee will shew then his heavenly Wisedome and Prudence and of what mettall he is made by justifying wisdome in all times The just shall walke therein But to come more directly to the words The just shall walke in them Observ A just and righteous man that is made just by them shall walke in them Hence we may observe That first men must have spirituall life and be just before they can walke Walking is an action of life there must be life before there can be walking a man must first have a spirituall life whereby he may be just and then hee will walke as a just man For as wee say of a Bowle it is Austins comparison it is first made round and then it runnes round so a man is first just and then he doth justly It is a conceite of the Papists that good works doe justifie a man Luther sayes well that a good man doth good works Good works make not the man fruit makes not the tree but the tree the fruit So we are just first and then we walke as just men We must labour to be changed and to have a principle of spirituall life then we shall walke and have new feete eyes taste eares and senses all shall then be new Againe in the second place the necessity of it appeares hence that there must be first spirituall life in the inward man ere a man can walke Because there will nor else be a harmony and correspondency betwixt a man and his wayes A man will not hold in those wayes that hee hath an Antipathy too therefore his nature must be altered by a higher principle before he can like and delight in the wayes of God This is that which Gods children desire first of God that he would alter their natures inlighten change and quicken them worke strongly and powerfully in them that they may have a Sympathy and liking unto all that is good first they are just and then they walke in Gods wayes The just shall walke in them Observ In the next place wee may observe hence That a just man he being the prudent and wise man he walks in Gods wayes That is spirituall wisedome and prudence together with Grace Righteousnesse and Justice they leade to walking in Obedience Let no man therefore talke of grace and wisdome or prudence altering him further then he makes it good by his walking He that is just walkes as a just man hee that is wise walks wisely he that is prudent walks prudently Which is spoken to discover Hypocrisie in men that would be thought to be good Christians and wisemen because they have a great deale of speculative knowledge I but looke we to our wayes let them show whether we be wise or foolish just or unjust If a man be wise Pro. 9 12. Pro. 14.8 he is wise for himselfe as Salomon saith to direct his owne wayes The wisdome of the wise is to understand his owne way that hee is to walke in If a man have not wisedome to direct his way in particular to walke to Heaven-ward he is but a foole For a man to know so much as shall condemne him and be a witnesse against him and yet not know so much as to save him what a miserable thing is this Now all other men that know much and walke not answerable they know so much as to condemne them and not to save them Our Saviour Christ he calleth such foolish builders Mat 7. that know and will not doe so unlesse there bee a walking answerable to the Wisedome and Prudence prescribed a man is but a foolish man Therefore let it be a rule of tryall would we be thought to be Wise and Prudent Iust and Good Let us looke to our wayes are they Gods wayes doe we delight in these wayes and make them our wayes then we are Wise Prudent and Iust The just shall walke in them As the just shall walke in them so whosoever walks in them are just wise and prudent for is not he prudent who walks in those wayes that leade directly to eternall happinesse is not he a wiseman that walks by rule in those wayes where he hath God over him to be his Protector Ruler and Defender is not he a wise man who walks in those wayes that fits him for all conditions whatsoever prosperity or adversity life or death for all estates he that walkes therefore in Gods wayes must be the onely wise man What walking in Gods wayes implyes Now what things doth this walking in the wayes of God imply 1 Perspicuity to discerne them First Perspicuitie those who walke in the wayes of God they discerne those wayes to bee Gods wayes and discerne them aright 2. To proceed in them Then when they discerne them to be Gods good wayes answerably they proceed in them from step to step for every action is a step to Heaven or to Hell so a just man when hee hath discovered a good way he goes on still 3. An uniforme course And then he keepes an uniforme course for so he doth who walks on in a way he makes not indentures as he walks but goes on steadie in an uniforme course to a right end So a just man when he hath singled out the right way hee goes on in that steedily and uniformly 4. Resolution And likewise where it is said the just walkes in them it implyes Resolution to goe on in those wayes till he come to the end though there be never so much opposition But how shall we know whether we go on in this way or not First he that goes on in a way the further he hath proceeded therein looking backe that which he leaves behind seemes lesser and lesser in his eye and that which he goes too greater and greater so a man may know his progresse in the wayes of God when earthly profits and pleasures seeme little his former courses and pleasures seeming now base unto him when Heaven and heavenly things seeme neere unto him it is a signe he is neere Heaven neere in time and neerer in disposition and in wisedome to discerne because the best things are greatest in his eye and esteeme In this case it is a signe that such a one is removed from the world and is neere unto Heaven having made a good progresse in the wayes of God It implyes likewise in the
second place an uniforme course of life Such a one doth not duties by starts now and then but constantly therefore we must judge of men by a tenure of life what their constant wayes are sometimes though they be good men they may step awry into an ill way and yet come in againe Sometimes an ill man may crosse a good way as a theefe when hee crosseth the high-way or a good man steps out of the way but this is not their way they are both out and to seek of their way A wicked man when hee speakes of good things he is out of his way he acts a part and assumes a person he is unskilfull to act therfore he doth it untowardly But a mans way is his course a good mans way is good though his startings be ill and an ill mans way is naught though for passion or for bie ends hee may now and then doe good things Therefore considering that the walking in the wayes of God is uniforme and orderly let us judge of our selves by the tenure of our life and course thereof And let those poore soules who thinke they are out of the way because they run into some infirmities now and then comfort themselves in this that God judgeth not by single actions but according to the tenure of a mans life what hee is For often-times Gods children gaine by their slips which makes them looke the more warily to their wayes for ever after that He that walkes in the way to Heaven if he be a good man hee lookes to make surer footing in the wayes of God after his slips and falls He labours also to make so much the more haste home being a gainer by all his slips and fals Let none therefore be discouraged but let them labour that their wayes and courses may be good and not onely so but to be uniforme orderly and constant and then they may speake peace to their owne soules being such as are here described The just shall walk in them Againe he that will walke aright in Gods wayes hee must be resolute against all opposition whatsoever for wee meete with many lets hinderances and scandals to drive us out of the way Sometimes the ill lives of those who walke in these wayes sometimes their slips and fals sometimes persecution and our owne natures are full of scandals subject to take this and that offence and then we are ready to bee snared on the right hand or feared and scared on the left And our nature so farre as it is unsanctified is prone to catch and ready to joyne with the world therefore wee have need of resolution of spirit and determination as David Psal 119.106 I have determined O Lord and I will keepe thy lawes I have sworne that I will keepe thy righteous judgements this is a resolute determination And then againe pray to God with David that he would direct our wayes Oh that my wayes were so directed to keepe thy lawes I see that my nature is ready to draw me away to evill and perverse crooked courses I see though I determine to take a good course that there is much opposition therfore good Lord direct mee in my course direct thou my thoughts words and carriage Therefore that we may walke stedfastly let us resolve with setled determination praying to God for strength otherwise resolution with dependance on our owne power may be a worke of the flesh but resolve thus these are right wayes and streight they leade to Heaven Happinesse and Glory therefore I will walke in them vvhatsoever come of it We have all the discouragements vvhich may hinder us in the vvayes of God For as vve are travellers so vvee are souldiers vvarfaring men that meete vvith many rubbs thornes therefore to vvalke amidst such dangerous vvayes vve must be vvell shod vvith the preparation of the Gospell of peace that is Patience and reasons taken from thence God hath provided spirituall armour in the Word against all oppositions that meet vvith us so that by Resolution and Prayer to him using his meanes vve may goe through all Novv for a further helpe for us to vvalke constantly and resolutely in the vvayes of God Take first the helpe of good company if vve see any man to walke in a good way let him not walke alone but let us joyne our selves with those that walke in Gods wayes for why doth God leave us not onely his Word to direct us which way to goe but likewise examples in all times but that we should follow those examples which are like the Pillar of fire which went before Israel unto Canaan Wee have a Cloude and a Pillar of examples before us unto which he alludes Hebr. 12.1 to leade us unto Heaven not onely the Word but examples in all times Phil. 3.17 Walke as you have us for an example saith Paul therefore it is a character of a gratious disposition to joyne with the just and those who walke in the wayes of God We see there is in all the creatures an instinct to keepe company with their owne kinde as we see in Doves Sheepe Geese and the like So it comes from a supernaturall gratious instinct of grace for the good to walke and company with the good helping them on in the way to Heaven It is therefore a point of speciall wisedome to single out those for our company who are able to help us thither as it is for travellers to choose their company to travell with Againe if we would walke aright in the wayes of God let us have our end in our eye like unto the traveller looke on Heaven the day of judgement those times either of eternall happinesse or misery which vve must all come too The having of these in our eye will sterne the whole course of our life for the end infuseth vigor in our carriages and puts a great deale of life in the use of the meanes breeding a love of them though they be harsh Therefore we must pray and labour for Patience to conflict with our owne corrruptions and those of the times we live in This is unpleasant to doe but when a man hath his aime and end in his eye this inspires such vigor and strength in a man that it makes him use meanes and courses contrary to his owne naturall disposition offering a holy violence unto himselfe as thus it is not absolutely necessary that I should have this or that or have them all or in such and such a measure but it is absolutely necessary that I should be saved and not damned therefore this course I will take in these wayes I will and must walke which leade to Salvation Let us therefore with Moses have in our eye Hebr. 11.26 the Recompence of the reward and with our blessed Saviour the head of the faithfull have before our eyes the joy that was set before him which will make us passe by all those heavie things that he passed through Let us with the holy
Psal 32.10 O if vve knevv the many miseries and sorrovves vvhich attendeth vvretched and miserable sinners and sinnefull courses here and hereafter it vvould be our first vvorke to follovv Gods counsell to his people to Returne from our sinnefull wayes to meete so gratious and mercifull a God that he may as his promise is heale our Backslidings and be as the Dew unto us to make us fruitfull and aboundant in every good and perfect worke What can be said more for our incouragement then that which hath beene delivered in this Chapter God the party offended who is JEHOVAH God all-sufficient exhorts us to return unto him who is able and willing to help And hee allso out of his rich goodnesse forewarneth us of the dangerous estate a sinner is in who being fallen by his iniquity ought therefore to pitie himselfe Returne and not runne on in a further course of disobedience and backesliding And words are put in our mouthes dictated by God himselfe which needs must be very prevailing with him what an incouragement is this yea further as we have heard these petitions are all answered gratiously and aboundantly above all they did aske wherin God surmounteth our desires and thoughts as wee heard at large Whereby we also may be confident to have our petitions and suites in like sort granted if we goe unto God with his owne words and forme prescribed If we take with us words of Prayer we shall be sure to vanquish all our spirituall enemies for faithfull Prayer works wonders in Heaven and Earth Iam. 5.16 And that God doth not bid us be religious to our losse he sheweth that we shall loose nothing by following his counsell and walking in a religious course of life having abhominated our Idols Hee will observe us and see us and bee a shelter unto us having a derivation of fruitfulnesse from his fulnesse In mee is thy fruite found Lastly we have heard who can make right use of these things delivered onely the wise and prudent such onely can understand heavenly things to purpose his secret is with them that feare him and Wisedome is only justified of her children Psal 25.14 Mat. 11.19 When others have no heart given them to perceive Gods wayes aright as Moses speaketh Transgressors fall in Gods right waies whilst the just walks comfortably in them O then let us hate sin every day more and more and be in love with Religion and the wayes of God for that 's the true good which is the everlasting good that better Maries part Luk. 10.42 which shall never be taken away Whosoever drinks of this living water shall never thirst againe John 4.14 The best things of this world have but the shadow not the substance of goodnesse Let us then be wise for our selves and pitie our selves in time whilst it is called to day because as our Saviour speaks The night approacheth John 9.4 wherin no man can work O then let us often examine our hearts and covenant with them let us see our sinnes as they are and Gods goodnesse as it is Isa 1.18 that our scarlet sinns may be done away as a mist from before him O banish away our Atheisme which by our sinnefull conversation proclaimeth us to be of the number of those fooles who have said in their heart that there is no God This serious consideration Psal 14.1 alwayes makes first a stop and then a Returning to beleeve indeed that there is a God who made the world and a judgement to come This God by Moses calleth true Wisedome indeed To remember our latter end Deut. 32.29 O saith he that they were wise that they would thinke of these things of which things the miseries which attend sinne here and hereafter and the blessings and comforts which follow a godly life both here and hereafter Lamen 1.9 That they would remember their latter end the neglect whereof Ieremy sheweth was the cause that they came downe wonderfully and had no comforter because they remembred not their latter end Therefore let us study this point well that there is a God and a judgement to come and this will compell us even out of selfe-love to returne from our sinnefull courses and make a stop By this meanes we shall not need a Philips boy to cry to us every day we are mortall and must die if our meditations once a day be both in Heaven and Hell These strong considerations aided with strong rationall reflectings on our selves will keep us within compasse over-aw us and make us quake and tremble to goe on in sinne which is worse then the Divell in this that thereby he became a Divell This will drive us to fly unto God Mal. 42. that he may heale our Backeslidings who is described with healing under his wings who in the dayes of his flesh healed all miserable and Returning Backesliders who ever came unto him Therefore let us lay to heart these things that so wee may bee kept in soule and body pure and unspotted holy and without blame in his sight untill the day of Redemption when our mortality shall put on immortality and our corruptible incorruption 1 Cor. 15.54 to reigne with God for ever and ever FINIS THE SAINTS PRIVILEDGE OR A Christians constant Advocate Containing a short but most sweet direction for every true Christian to walke comfortably through this valley of teares By the Faithfull and Reverend Divine R. SIBS D.D. and sometime Preacher to the Honourable Society of Grayes-Inne LONDON Printed by G.M. for George Edwards dwelling in Green-Arbour at the signe of the Angell MDCXXXVIII A Table of the severall Heads contained in this Treatise 1. COnviction of sinne how necessary it is to salvation Page 491. 2. What this Convincing of sin is Page 491. 3. A particular Convincing of sinne Page 492. How we shall know the common Conviction of Conscience from this of the Spirit P. 493. The use of all this how the Spirit Convinces Page 494. Secondly Conviction of Righteousnesse P. 496. What the Conviction of Righteousnesse is P. 496. First ther 's a fourefold Gradation of Conviction 1. There must must be a Righteousnesse P. 497. 2. That it is not in any creature P. 497. 3. That this Righteousnesse is to be had in Christ P. 497. 4. The Spirit Convinces that this belongs to all beleevers P. 489. 1. Question How the Holy Ghost doth convince men of the righteousnesse of Christ 498. 2. Question Why is the sending of the Spirit necessary for the convincing of this righteousnesse P. 499. For these Reasons 1. Because it is above the conceit of man P. 499 2. Reason why the Holy Ghost is necessary for this conviction P. 500. 3. Reason because flesh and bloud is full of pride P. 501. Objection Alas I am not convinced of the Spirit that Christ is my righteousnesse therefore what case am I in The full answer of this very comfortable P. 501. The use of all this P.