To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to https://www.textcreationpartnership.org/ for more information about the project.
Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,368 texts created during Phase 1 of the project (2000-2009), initially available only to institutions that contributed to their creation, were released into the public domain on 1 January 2015. The approximately 40,000 texts produced during Phase 2 (2009- ), of which 34,963 had been released as of 2020, originally similarly restricted, were similarly freed from all restrictions on 1 August 2020. As of that date anyone is free to take and use these texts for any purpose (modify them, annotate them, distribute them, etc.). But we do respectfully request that due credit and attribution be given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the Text Creation Partnership web site.
Aetat. Suae 58.
THE RETVRNING BACKSLIDER, OR, A COMMENTARIE upon the whole XIIII. Chapter of the Prophecy of the Prophet HOSEA.
Wherein is ſhewed the large extent of GODS free Mercy, even unto the moſt miſerable forlorne and wretched ſinners that may be, upon their Humiliation and Repentance.
Preached by that Learned and Judicious Divine, Dr. SIBBS, late Preacher to the Honourable Society of Grayes Inne, and Maſter of Katherine Hall in CAMBRIDGE
Publiſhed by his owne Permiſſion before his Death.
JEREM. 3. 10, 11.Goe and Proclaime theſe words towards the North, and ſay, Returne thou Backſliding Iſrael, ſaith the
LORD;and I will not cauſe mine Anger to fall upon you: for I am mercifull, ſaith theLORD,and I will not keepe Anger for ever.Onely acknowledge thine Iniquity,
&c.
LONDON, Printed by G. M for George Edwards in the Old Baily in Greene-Arbour at the ſigne of the Angell, MDCXXXIX.
Hos. 14.1, 2.O Iſrael, Returne unto the Lord thy God: For thou haſt fallen by thine iniquity.
Take with you words, and turne to the Lord, ſay unto him, take away all iniquity,
&c.
Godlineſſe is a Myſterie, The Aa great Myſterie, comprehending all under theſe particulars: God was manifeſted in the fleſh, Iuſtified in the Spirit,
Seene of Angels; Preached unto the Gentiles: Beleeved on in the world: received up into Glory.
Myſteries, this may well be the Myſterie of Myſteries; God was manifeſt in the fleſh: which includeth alſo another Myſterie; The Gratiouſneſse and abundant tender Mercy of God towards miſerable wretched and ſinnefull Creatures, even in the heigth of their Rebellion; appointing ſuch a remedie to heale them: which is the ſubject of this Chapter, and laſt part of this Prophecie: which as in thunders out Terrible Iudgments againſt hardIſrael) So is it mingled full of ma
The time when Hoſea prophecied was under the Reigne of Vzziah, Iotham, Ahaz, and HeZekiah Kings of Iudah: and in the daies of Ieroboam, the ſonne of Ioaſh, King of Iſrael: In whoſe daies Idolatry was firſt univerſally ſet up and countenanced by Regall power; This Ieroboam (who cauſed Iſrael to ſinne) that he might ſtrengthen himſelfe made uſe of Religion and profanely mixed it with his civill aſſures in carIſraell with Idolatry; that ſhortly after the whole Ten Tribes for their ſin, and their inAſsyria, and the Lords Righteous judg
There being notwithſtanding amongſt theſe ſome faithfull ones though thinly ſcattered, who mourned for, and by their good examples reproved theſe abhominable courſes. There being alſo a ſeed of the Elect unconverted, and of the converted ſome that were carried down to farr in the ſtrength of this ſtreame of wicked
O Iſrael, Returne unto the Lord thy God, for, thou haſt fallen by thine iniquity.
Take with you words, and turne to the Lord, ſay unto him, Take away all iniquity, &c.
In this Chapter,
1. We have an Exhortation to Repentance, with the Motives enforcing the ſame. [O Iſrael, Returne unto the Lord thy God]. V. 1.
2. The Forme [Take with you words, and ſay unto the Lord, &c.] Uer. 2.
3. A Reſtip
what they ſhould Doe and Returne backe againe, having their Prayers granted. 1. Thankeſgiving [So will wee render the Calves of our life] 2. Sound Reformation of their beloved Sin, [Aſhur ſhall not ſave us, &c.] with the Reaſon thereFor in that the Fatherleſſe findeth Mercy,
4. Gods Anſwer to their Petitions. 1. In what Hee will doe for them. [Heale their backſliding, Love them freely: and be as the Dew unto Iſrael] with the Reaſon thereof, [For mine Anger is turned away from him] V. 4. 2. What hee will Worke in them: A proportionable ſpeedie growth in height, bredth and depth: [He ſhall grow as the Lillie, and Caſt forth his rootes as Lebanon, &c.] Which Mercy is further Amplified; by a bleſſing powred out alſo upon their Families. [They that dwell under his ſhadow ſhall returne] Verſe. 5. 6. 7.
5. There is ſet downe a further effect of this Repentance, and gratious worke in them: A ſound and ſtrong well rooted Indignati[Ephraim ſhall ſay, what have I any more to doe with Idols?] Backt with a ſtrong Conſolation: [I have heard him, and obſerved him, &c.] Verſe. 8.
6. The Divers Event and Jſſue of this Gods ſo Gratious Dealing is ſhewed: both in the godly and Wicked. 1. The Wiſe and Prudent, underſtand and know, that the wayes of the Lord are right, and ſhall walke in them. But 2. [The Tranſgreſsors ſhall fall therein.] Ver. 9.
O Iſrael, Returne unto the Lord thy God: for thou haſt fallen by thine Iniquity.
Every word hath his waight, and in a manner
Argument to inforce this Returning.
O Iſrael!
Iſrael we know is a word of Covenant: Iacob was Iſrael, a Prince and Wreſtler with God, (as they alſo ought to be) Therefore he enforceth, you alſo ought to Returne, becauſe you are Iſrael. And 2. It was alſo an Incouragement for them to Returne, becauſe God ſo acknowledgeth them to be Iſrael: and will be Gratious unto them, though they were ſuch hideous ſiners.
Returne (ſaith Hee) unto the Lord Iehovah, Who is the chiefe good; for when a man returIehovah, who is the all-ſufficient univerſall good, who fills and fills the ſoule abundantly: therefore, Returne to him who is the fountaine of all good, and giveth a Beeing unto all things:broken Ciſternes. Hee is Iehovah, like himſelfe and changeth not. And then He is thy God. Therein Covenant, who will make good his gratious Covenant unto thee, and did chooſe thee to be his people, before all the nations of the world; this therefore is alſo an Incouragement to Returne. And then
Thou haſt fallen by thine Iniquity.
Therefore becauſe thou art fallen by thy Ini
O Iſrael, Returne unto the Lord thy God; for thou haſt fallen by thine iniquity.
Now in that he forewarneth them of the fearefull Iudgements to come, which were to fall upon them, unleſſe they were prevented by true Repentance; hence in generall it is to be obſerved;
God comes not as a ſuddaine ſtorme upon his people, but gives them warning before hee ſmites them.
This is verified in Scripture: when the crie of Sodome and Gomorrah was great,The Lord ſaid, Becauſe the Cry of Sodome and Gomorrah is great, and becauſe their ſinne is very grievous: I will goe downe now and ſee whether they have done altogether according to the crie of it which is come unto me; and if not, I will know. And wherefore was the Arke of Noah ſo long in building, but to give warning to that ſinnefull age, which were noPharaoh,
Egyptians who had ſo many warnings and miracles ſhewed before their deAmos: Therfore thus will I do unto thee; and becauſe I will doe this unto thee;
Prepare to meet thy God O Iſraell. O Hieruſalem,
Hieruſalem (ſaith Chriſt) thou that killeſt the Prophets, and stoneſt them which are ſent unto thee; how often would I have gathered thy children together: even as a henne gathereth the chickens under her wings, and ye would not? What need wee ſtand upon proofes? are not all
The Reaſon hereof is, His owne nature, hee is a God of long ſuffering,
His mercies being over all his works.
And partly, from a ſpeciall regard to his owne deare children, theſe terrible thretnings not being killing and wounding, but like Ionathans warnDavid,
Vſe.
Let us therefore obſerve Gods gratious and milde dealing in ſo much mercy, who giveth us ſo many warnings by his ſervants, & leſſer judgArke even a hiding place beimes before winter and worſe times come upon us.
Hence iſſueth another generall Point: That
The beſt proviſion for preventing of deſtruction is ſpirituall meanes.
God himſelfe is a Spirit, and ſpirituall means reach unto him, who is the firſt mover of the great wheele of all the affaires of this world: It is prepoſterous to beginne at the ſecond cauſe, we trouble our ſelves in vaine there, when wee neglect the firſt. Wee ſhould therefore begin the worke in Heaven, and firſt of all, Take up
The third generall point, is this: That
Of all Spirituall meanes, The beſt is to returne to the Lord.
1 There muſt be a ſtop.Returning, 1. There muſt be a ſtop: thoſe who have run on in evill waies, muſt firſt ſtop their lewd courſes, for naturally from our birth and childhood we are poſting on to Hell; and yet ſuch is our madneſſe, (unleſſe the Spirit of God ſhew us our ſelves) to be angry with theſe who ſtand in our way.
To make this ſtop then (which is alwayes beReturning) 1. There muſt be Examination and Conſideration whether our wayes tend: there be ſtopping Conſiderations, which both waken a man, and likewiſe put rubs in his way. If a man upon Examination find his waies diſconſider what will be the end and iſſue of them, (nothing but death and damnation) and withall conſider of the day of Iudgment, The houre of Death, The all-ſeeing eye of God and the like. So the Conſideration of a mans owne wayes, and of Gods wayes towards him, partly when God meetes him with goodneſſe:
I have hitherto beene a vile wretch; and God hath beene good to me, and ſpared me: and partly when God ſtops a wicked mans waies with thornes, meetes him with croſſes and afflictions, theſe will worke upon an ingenious ſpirit to make him have better thoughts and deeper con
2. There muſt be Humiliation,
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,Prodigall was moved to Returne by hope of mercie and favour from his father, wee will not, wee dare not elſe Returne.
3.Reſolution.
Reſolution to overcome impediments, for when a man thinks or reſolves to turne to God, Satan will ſtirre up all his in
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.
His preſent actions alſo be contrary to his former: there is not only a change of the diſpoſition of his ſoule:Behold all things are become new. Not ſome things but all, not only new, but with a Behold new.
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;
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
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.
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,
Pardon and Comfort.
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;
Many think they have repented and are decei
For thou haſt fallen by thine Iniquitie.
Here divers points might be inſiſted on. 1. that
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 judgeIacob ſaid of his ſonne Reuben who had defiled his bed: unſtable as water, Thou ſhalt not excell;
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 though God and men had dealt hardly with them, whereas their owne waies indeed have brought al theſe evills upon them,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: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 ParaPaul returne and returne to God hee ſhall finde a Heaven in a Dungeon.
It ſhould move us therefore to ſeeke unto God 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
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 re
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,
Iudges, looke how often they were humbled and returned to God,
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,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, 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.
Take with you words, and turne to the Lord, ſay unto him, Verſe. 2.&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
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,
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 dict
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 con
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,
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.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,
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 imIehoſhaphat alſo, going to
Ahab,
words with him readie and after prayer found deliverance.Eliah, likeTooke with him words: and God ſent raine aboundantly upon the earth againe.
The Reaſon is, becauſe Prayer ſets God on worke,Eliah, when hee prayed for raine, the creatures were ſet a worke to effect it. Where it may be Objected, O but raine might come to late in that hot Countrie, where all the Rootes and Herbes might bee withered and dried up in three yeares ſpace. Yet all was well againe, the land brought forth her increaſe as formerly; for faithfull Prayer never comes too late; becauſe God can never come too late, if our prayers come to him,Iehoſhaphat we read was in great diſtreſſe when three Kings came againſt him, yet when hee went to God by unfained and hearty faſting and prayer, God heard him, fought for him, and deſtroyed all his enemies. The Scripture ſheweth alſo how after Hezekiahs Prayer,Senacheribs Blaſphemies and threatnings: the Lord ſent forth his Angell and deſtroyed in one night of them,Aſſyrians.
This is firſt for Reproofe of thoſe who in their diſtreſſes ſet their wit, wealth, friends, and all a worke, but never ſet God a worke, as Hezekiah did in Senacheribs caſe. The firſt time hee turned him off to his coſt with enduring a heavie taxation,Senacherib came ſhortly after and beſieged Hieruſalem, untill Hezekiah had humbled himſelfe and prayed: and then God chaſed all away and deſtroied them; he had better have done ſo at firſt, and ſo have ſaved his monie, and paines too.Aſa: who when a greater Armie came aPrayed and Truſted in God: and ſo was delivered, with the deſtruction of his enemies, yet in a leſſer danger,Baaſha King of Iſrael, diſtruſted God; and ſent out the Treaſures of the houſe of God, and out of his owne houſe unto Benhadad King of Syria: to have helpe of him, by a diverting warre, againſt Baaſha King of Iſrael, which his plot though it proſpered, yet was hee reproved by the Prophet Hanani,
Aſa not
Secondly, This blameth that barrenneſſe and want of words to go unto God, which for want of
Theſe two make beggers ſo earneſt. So would it be with us, if we found ſufficiently our great need of Chriſt; and therewith had hope, it would embolden us ſo to go to God in Chriſt, that we ſhould not want words: but wee want this hope and the feeling of our neceſſities, which makes us ſo barren in prayer.
Prepare thy ſelfe therfore to prayer by getting unto thee a true ſenſe of thy need: acquaintance with God, and hope to obtaine, and it will make thee fervent in prayer, and copious in thy requeſts.
Thirdly, this is for Conſolation, though one ſhould want all other meanes, yet whatſoever their miſery be, if they can take words, and can pray well,and be cleanſed from all unrighteouſneſſe.
blood of Chriſt onely that hath paid the debt.
Hos. 14.2.Take with you words, and turne to the Lord, ſay unto him take away all iniquity, and receive us grati
ouſly, ſo will we render the Calves of our lips.
Adam; ſo the mercie of God in the Covenant of Grace found out a way to reſtore us againe by the ſecond Adam, Jeſus Chriſt, in whom all the Promiſes are yea and Amen, yeſterday and to day, and the
ſame for ever. And as the wiſedome of God did freely find out this way at firſt comforting our firſt Parents with it in Paradice: ſo this bowells of incomprehenſible love of his, hath ſo gon on from time in all ages of the Church, comforting and raiſing up the dejected ſpirits of his Church from time to time, and awakeEphraim, and yet here Ephraim and Iſrael are taught a leſſon of Repentance: as the tender Nurſe feeds her childe and puts meate in its mouth, ſo here the Lord puts words in the mouth of this Rebellious people.
Take with you words and turne unto the Lord.
What needs God words, hee knowes our hearts before we ſpeake unto him?
And Turne to the Lord.
He repeats the exhortation of Returning,words muſt not bee empty, but ſuch as are joyned with a purpoſe of turning to God: for otherwiſe to turne to him with a purpoſe to live in any ſin, is the extremity of prophane impuTake unto you words, and turne to the Lord. The Forme is,
Take away all iniquity, and receiue us graciouſly; or (Doe good to us) So will we render the Calves of our lips. Wherein we have
Petition
To take away all iniquity.
To receive them gratiouſly.
Reſtipulation, or promiſe of thankfullSo will we render the Calves of our lips. So that we may obſerve hence
What God will grant us, he will have us aske of him: yet for all theſe things I will be ſought unto of the Houſe of Iſrael; ſaith God: becauſe hee will have us acknowledge our homage and depenTake away all iniquity, &c. where there is an implication of a conTake away iniquity; and Take away all iniquity: that is, our manifold guilt. So before Petition there muſt be a free and full Confeſsion, as was ſhewed before.
Auſtin in this caſe) Becauſe it is a point in controverſie, it is good to heare what the Ancients ſay. There are a cuwhat have I to do with men to heare me confeſſe when I have offended God: wee muſt confeſſe to God, and to God only. But in ſome caſes there may be publique and private ConPhariſees conNone can forgive ſinnes but God; the Pa
The Petition is, Take away iniquity, and all iniquity. Why all?
1. In a ſincere ſoule all are alike hated.Take away all, becauſe the Spirit of God workes in a man renewed ſuch a diſpoſition of ſincerity to hate all alike.
Secondly, he ſaith, Take away all iniquity,
2. Becauſe a reTake away all iniquity, hatred is not ſatisfied, but with the utter aboliſhing of the thing hated. Therefore it hath this extent here, Take away all ſin; both the guilt and the reigne of every ſin, that none may rule in me, nay, by little and little purge out all: Take away iniquity, and the traine of all which it drawes after it, Iudgements. Take away inquity; that is, forgive the ſin, and overcome the power of it by ſanctifying grace, and remit the judgements attending it.
Take it away.
Take it away, as an offenſive odious thing, and as a burden. For howſoever it be ſweet as honey in the commitAbſolom hated Thamar after hee had lyen with her, ſo a ſinner awaked from ſin, hates what hee formerly loved. As good men love the circumſtances of any thing which puts them in mind of any good they have done, loving both place and perſon. So it is with a ſinner when his conſcience is awaked, hee hates all things which puts him in minde of his ſins, therTake it away, forgive it, caſt it into the bottome of the Sea, blot it out of thy remem
Take it away. But it is no otherBleſſed be God the Father of our Lord Ieſus Chriſt. Now we may thinke of ſinne with
You ſee here in the firſt place,Take away all iniquity; and then we ſhall ſee nothing but thy FaDavid, Pſal. 51.1. Have mercy on me, O Lord: this he begs firſt of all, whereas God had threatned other terrible judgements, as that the ſword ſhould never depart from his houſe, &c. yet he neglects all (as it were) and begs onely for mercy, to take away iniquity. For, a ſinner is never in ſuch a bleſſed condition as he ſhould be in, untill he prize and deſire mercy above all; becauſe though we be in miſery, unEphraim) Hoſ. 7.14. wee howle upon our beds for corne and wine, preTake away all iniquity.
Before I goe further, let me anſwer one QueOught wee not to thinke of our former ſinnes, ſhall God take them away altogether out of the ſoule?
O no! Take them away out of the conſcience O Lord that it doe not accuſe for them, but not out of the memory: it is good that ſinne be remembred, to humbleus, to make us more thankfull, pitifull and tender-hearted
mercy, to have ſinne taken away. In all the ArtiRemiſsion of ſinnes. Wherefore are all the other Articles of Chriſt, his Birth, Death, and Crucifying, but that hee might get the Church, and that the priviledges thereof might be, Forgiveneſſe of ſinnes, Reſurrection of the Body, and life everlaſting: but Forgiveneſſe of ſinnes is in the firſt place.
But may ſome ſay, How ſhall I know whe
There is ſomewhat which goes before, viz. 1. An humble and hearty Confeſsion, as 1 Ioh. 1.9.if wee confeſſe our ſinnes, hee is faithfull and juſt to forgive us our ſinnes, and to cleanſe us from all unrighteouſneſſe: therefore, whether I feele it or not, if I have heartily, fully, and freely confeſſed: my ſins are forgiven. God in wiſedome and mercy may ſuſpend the feeling thereof, for our humiliation, and for being over-bold with Sa
2. When we finde ſtrength aMat. 9.2, 6.
Thy ſinnes are forgiven thee, take up thy bed and walke. When a man hath ſtrength to returne to God, to run the way of his Commandements, and to go on in a Chriſtian courſe, his ſinnes are forgiven, becauſe he hath a Spirit of faith to goe on and leade him forward ſtill. Thoſe who find no ſtrength of grace, may queſtion forgiveneſſe of ſins, for God where he takes away ſin, and partake away iniquity) he doth good to us.
3. Some peace of conſcience.Rom. 5.1. Therfore being juſtified by faith, we have peace with God through our Lord Ieſus Chriſt, that is, being acquitted from our ſinnes by faith, wee have peace with God: ſo much peace, as makes us goe boldly to him: ſo that one may know his bonds are cancel'd and his ſins forgiven, when with ſome boldneſſe hee dare looke God in the face in Jeſus Chriſt. A Iudas, an Achitophell, a Saul, becauſe they are in the guilt of their ſinnes cannot confeſſe comfortably and goe to God: which when with ſome boldneſſe we can doe, it is a ſigne that peace is made for us.
4. By love to God.Luke 7.47. Her ſinnes which
are many, are forgiven her, becauſe ſhe loved much. Therefore, when we finde our hearts inflamed with love to God, we may know that God hath ſhined upon our ſoules in the the pardon of ſin, and proportionablie to our meaſure of love, is our aſſurance of pardon, therefore wee ſhould labour for a greater meaſure thereof, that our hearts may be the more inflamed in the love of God. It is impoſſible that the ſoule ſhould at all love God angry, offended, and unappeaſed, nay, ſuch a ſoule wiſheth that there were no God at all, for the very thoughts thereof terri
Againe, where ſinne is forgiven,5. By mercifullnes to others.as the Elect of God (ſaith the Apoſtle) put on bowells of compaſsion: as you will make it good that you are the Elect of God, members of Chriſt, and Gods children.
Therefore,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
Take good, and doe good to us: take good out of thy Treaſure of goodneſſe, and doe good to us, beſtow upTake 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.
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,Receive us gratiouſly: or, doe us good.
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 reAll his waies are mercy and truth.
Doe good to us.
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, eſpeciBalaam) 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?
Gods workemanſhip. &c. We are Gods good worke, and then wee doe good workes, being made good,
Doe good to us.
It is an acknowledgement of their owne emptineſſe, Doe good to us.
Doe good to us, hath a large deſire; here be ſeeds of wondrous large things in theſe two ſhort peTake away all iniquity, And doe good to us. A Bono Deo, &c. From the good God noDavid aimes at this excellent good, Pſal. 4.6, 7.
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 for
doe good to us; not to doe this or that good, but he leaves it to the wiſeDoe good to us, ſpirituall that needs no limitation, becauſe wee cannot more honour God then to depend upon him for all ſpirituall good things. Thou art wiſer, and knoweſt what is good for us better then we our ſelves, beggars ought to be no chooſers, thereDoe good to us; for the particulars wee leave them to thy wiſedome. O Beloved it is a happy and bleſſed priviledge to be under the conduct of ſo wiſe and All-ſufficient a God, who is good, and as hee is good, knowes beſt what is good for us. We would have riches, liberty and health, I but it may bee it is not good for us, Doe good to us. Thou Lord
Which ſhould teach us not to limit the Holy one of Iſrael in our deſires of any outward thing whatſoever. Eſpecially deſire forgive
Take away our iniquity and doe us good, wee ſhould make this petition for the Church and our ſelves, pardon our ſinnes and doe good to us, to our perſons, to the ſtate, to the times wherein we live, to the Church at home and abroad, doe good to all.
Anafter forgiveneſſe of ſinnes (grounded on the former evidences I ſpake of) then they come in love. But never let us thinke to have true comfort with a bleſſing, or any good thing we enjoy, till wee have aſſurance of Gods love and mercy in the forgiveneſſe of ſinnes; leaſt God ſtrip us naked of all the good things wee have, and make us as naked as Dives in Hell, who had not (any thing that was good) to redoe good to us all other waies, and ſanctifie all other things. This is the Method of Gods Spirit in ſetting us right onwards in our heaTake away all iniquity, and doe us good: all manner of good.
Therefore ſince all good comes from God, the firſt and chiefe good, let us labour to have communion with him by all ſanctified meanes, that ſo hee may take away our ill, and doe us every way good, to our ſoules, bodies, conditi
I beſeech you therefore let us take heed, how we breake or walke looſely with God, ſeeing wee can have no further comfort of any good thing we enjoy, then wee are carefull to keepe and maintaine our peace and communion with him at all times; and when we run into arreraTake away all iniquity, and doe good to us, labouring to bee in ſuch an eſtate, as God may give us his holy Spirit, both to make us good, and ſanctifie unto us all other good.
All our care therefore ſhould be, to annihilate our ſelves, to come with empty poore ſoules to God, Doe good to us. In which caſe, it is no matter what our ill bee, if hee doe us good, who hath both pardon and rich grace to re
So will we render the calves of our lips.
Here is the Reſtipulation, or promiſe, they Returne backe againe to God: for there is no friendſhip maintained without rendring: when God hath entred into Covenant with us; then there is a kinde of friendſhip knit up betwixt him and us (he becomming our friend) We muſt not therefore be like graves to ſwallow up all
Take to them words; teacheth them likewiſe to take unto them words of Praiſe, that there may bee a Rendring, according to Receiving; withEarth (when it is plowed and ſowed) it yeelds us fruit. Trees being ſet, yeeld increaſe: Beaſts being fed, render in their kind: yea the fierceſt untamed Beaſts,So will wee render the Calves of our lips.
Now this promiſe which the Church makes here of praiſe is a kinde of vow: So will we render, &c. To binde ones ſelfe is a kinde of vow. The Church therefore bindes her ſelfe that ſhe may binde God; for binding her ſelfe by vow to Thankfullneſſe, ſhe thereby bindes God, who is mooved with nothing wee can doe ſo much as with ſetting forth of his Praiſe, which was his end in all the Creation, the ſetting forth of his glory. The end of the new Creature, is the end of all things both in nature and grace; the end whereof is Gods glory from whence all
So will wee render thee the Calves of our lips.
So, Promiſes and vowes of praiſe are alSo will wee render, &c. Not to enter into the common place of vowes, onely this much I ſay, that there is a good uſe of them, to vow and promiſe Thankefullneſſe when we would obPſal. 132.2. It is ſaid of David, That hee vowed unto God; and ſware unto the mighty God of Iaakob. So wee have all in Baptiſme vowed a vow, ſo that it is good to renew our vowes often, eſpecially that of new obedience; and in this particular, to vow unto him, that wee will praiſe him, and ſtrive that his glory be no looſer by us.
1. To excite, and quicken our dullneſſe.
Beſides, as by nature, wee are forgetfull,2. To be a bridle to our incon
Let us conſider therefore, what we have done in this caſe. By permiſſion of authority there was a Faſt lately when wee all renewed our vowes (wee mocked God elſe) received the Communion. Will God be mocked thinke you? No, but howſoever man may forget, God will not, but will come upon us, for non-paiment of our vowes and Covenants. Lay we it to heart therefore what Covenants wee have made with God of late. And then, for the time to come, be not diſcouraged if you have beene faulty in it. There is a generall vow, wherein though we have failed (if wee bee his children and break not with God in the maine, cleaving to him in purpoſe of heart, occaſionalSo will we render the Calves of our lips.
It was the cuſtome under the Jewiſh pollicie (you know) to offer ſacrifices of all ſorts. But the Spirit of God ſpeakes here of the Church of the Jewes under the New Teſtament, eſpeCalves, Bullocks, Sheepe and Lambes, yet the Calves of the lips, which God likes betPraiſe thee. For God muſt open and circumciſe our lips and hearts, before wee can offer him the Calves of our lips. Thus much the pooreſt creature in the world may ſay to God, Lord, I will render thee the Calves of my lips, other things I have not, this I have by thy gratious Spirit, a heart ſomewhat touched by the ſenſe of thy favour: therefore, I will render thee the Calves of my lips, that is, Praiſe; as the Apoſtle hath it, Heb. 13.15. By him therefore let us offer the Sacrifice of praiſe to God continually; that is, the fruit of our lips, giving
thankes to his Name. [So will wee render thee the Calves of our lips] Whence the point is,
That Gods children at all times have their Sacrifices.
There is indeed one kinde of Sacrificing deby one Sacrifice (as the Apoſtle ſpeakes) hath perfected them that are ſanctified: and that;By one Sacrifice when he offered up himſelfe;
Sacrifice of praiſe, with a few others I deſire to name.
Firſt, The Sacrifice of a broken heart,
1. The Sacrifice of broken heartDavid ſpeakes, Pſal. 51.17. which Sacrifice of a wounded broken heart (by the knife of Re
And then,2. A broken heart offering ChriſtA broken heart that offers Chriſt to God every day, who though hee were offered once for all: yet our beleeving in him, and dai
3. Our ſelves.wee offer and ſacrifice our ſelves to God, in which rePaul ſaith of the Macedonians,
they gave themſelves to God firſt, and then their goods. In ſumme, it is that Sacrifice Paul ſpeakes of, Rom. 12.1. To preſent our bodies a living Sacrifice, holy, acceptable unto God, &c. for a Chriſtian who beChriſt died and roſe againe (ſaith the Apoſtle) that hee might be Lord both of quick and dead. Therefore (ſaith he) whether we live or die, we are not our owne, what wee doe
So that, whatſoever we have (after we Be
More eſpecially,4. Almes-deeds.Heb. 13.16. To
doe good, and to communicate forget not, for with ſuch Sacrifices God is well pleaſed.
5. The Sacrifice of Praiſe.The Sacrifice of Praiſe, which is in the ſame Chapter ver. 15. firſt, hee ſaith, by him (that is, by Chriſt) let us offer the ſacrifice of praiſe to God continually, that is, The fruit of our lips, which is but an expoſition of this place, which becauſe it is eſpecially here intended; I will a little inlarge my ſelfe in.
The Calves of our lips, implies two things:
Not onely Thankefullneſſe to God;
But glorifying of God in ſetting out his praiſe; otherwiſe to thanke God for his goodneſſe to us, or for what wee hope to receive, without glorifying of him, is nothing at all worth. For in glorifying there are two things.
1. A ſuppoſition of Excellencie, for that can
2. The manifeſtation of this glory.
Now when all the excellencies of God as they are, are diſcovered and ſet out, his Wiſedome, Mercy, Power, Goodneſſe, All-ſufficiencie, &c. then wee glorifie him. To praiſe God for his favours to us, and accordingly to gloriThe Calves of our lips, but eſpecially to praiſe him. Whence the point is,
That the yeelding of praiſe to God, is a wondrous acceptable Sacrifice.
Which is inſteed of all the Sacrifices of the
Reaſon and Speech, there being one word in the learned language for both. Becauſe, ſpeech is nothing but that ſtreame which iſſues from the ſpring of reaſon and unPſal. 103.1. The Prophet ſaith, Bleſſe the Lord, O my ſoule, and all that is within mee, bleſſe his holy Name; Praiſe muſt come from a ſound judgement of the worth of the thing we praiſe God for. It muſt come from an affection which deſires that God may have the glory, by the powers of the whole inward man, which is a hard matter to rouze up our ſelves to praiſe God with all the powers of our ſoule, all that is within me, praiſe his holy Name. There goeth Judgement, Re
And then againe, beſides this, The Calves of our lips, carries us to worke. The orall Thankeſgiving muſt bee juſtified by our works and deeds; or elſe, our actions will give our tongue the lie, that wee praiſe him with the one, but denie him in the other. This is a SolWee will render (from our hearts) the Calves of our lips, which we muſt make good in our lives and converſations, ever to ſet forth thy praiſe in our whole life.
lips; The Calves of our lips, which are our words.
Being a trumpet of praiſe, ordained of God for this purpoſe. Therefore, The Calves of our lips. Partly, becauſe it ſtirres up our ſelves and others; and partly, becauſe God delights in words eſpecially of his owne dictating. To come then to ſpeake more fully of Praiſe and Thankeſgiving, let us conſider, what a ſweet, excellent and prevailing duty this is; which the Church (to bind God) promiſeth unto him, The Calves of our lips. I will not bee long in the point,
Firſt, this Praiſing of God muſt be from an humble broken heart,1. It muſt bee from an humble broken heart.David ſo thankefull a man? He was an humble man; and ſo Iaakob; what abaſed him ſo in his owne eyes? his humility;Lord I am leſſe then the leaſt of thy mercies. He that thinkes himſelfe unworthie of any thing, will be thankMerit of Congruity before Converſion, Merit of Condignity and deſert of heaven after, Free-will and the like, to puffe up nature, what a Religion is this? muſt we light a candle be2. A due conſide
And with our owne unworthineſſe, add this, a conſideration of the greatneſſe of the thing we bleſſe
God for: ſetting as high a price upon it as wee can, by conſidering what and how miſerable we were without it. He will bleſſe God joyfully for pardon of ſin who ſees how miſerable he were without it, in miſery next to divels, ready to drop into hell every moment: and the more excellent we are, ſo much the more accurſed without the forgiveneſſe of ſinnes. For the ſoule by reaſon of the largeneſſe thereof, is ſo much the more capable and comprehenſible of mi
And then, labour to get further and further aſſurance, that wee are Gods children, beloved of him:
3. To get aſſuwe are raiſed with Chriſt;
ſit with him in heavenly Places:
are tranſlated from death to life: Tronsformed into his image:
Partakers of the divine nature, &c. If any thing that can come betwixt our beleeving and our fitting there could diſappoint us thereof, or unſettle us, it may as well put Chriſt out of Heaven, for we ſit with him.Peace, and joy unſpeakeable and glorious, wherein we take every thing as an evidence of Gods love.
Peter begins his EpiBleſſed bee the God and Father of our Lord Ieſus Chriſt;
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 con
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 Fa
therleſſe findeth mercy.
Take with you words and turne to the Lord, ſay unto him Take away iniquity. Wherein wee ſee how deTake 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 goodWho is a God like unto thee.
Where we came to ſpeake of the ReſtipulatiSo will wee render the Calves of our lips: where Gods favour ſhines there will be a re
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,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,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 inheavineſſe? 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 cheri
1. We honour him by it.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 trait 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
And then, in it ſelfe;3. It is a moſt noit is a moſt noble act of Religion, it being a more baſe thing to be al
Againe,4. Becauſe wee have more cauſe to give thanks then to pray.we have more cauſe to praiſe God then to pray, having many things to praiſe him for which wee never praied for; Who ever prayed for his election, care of Parents in our infancy, their affection to us, care to breed and traine us to yeares of diſcretion; beſides thoſe many favours daily heaped upon us, above all that we are able to think or ſpeake. Therefore Praiſe being a more large Sacrifice then Prayer,
Glory bee to God on high, on earth Peace, and good will towards men. What was this for? Becauſe Chriſt the Saviour of the world was borne, whereby they ſhew, that we have more benefit by it then they. Therefore if we would ever joyne with them in Heaven, let us joyne with them upon Earth, for this is one of the great priviledges mentioned by the Author to the Hebrewes, unto which we be come too, Communion with the ſpirits of juſt men made perfect,
and to the company of innumerable Angels: we can
5. Praiſing brings joy.If we be much in praiſing God, wee ſhall bee much in joy, which eaſeth miſerie; for a man can never be miſerable, that can be joyMoſes time, that wee may have theſe ſpirituall Sacrifices to offer continually. Where this is not, the heart of that man or wothe abhomination of deſolation,
Temple. And certainely where there is not praiſing of God, the heart is an abhomination of deſolation, having nothing in it, ſave monſters of baſe luſts and earthly affecti
But how ſhall wee know that God accepts theſe Sacrifices of Praiſe?
How did hee witneſſe the acceptation of thoſe Sacrifices under the old Law?
by fire from Heaven; this was ordinary with them. So if we finde our hearts warme, cheared and inThankeſgiving, without multiplying of more Arguments; ſave to put you in minde of this,delight our ſelves in the Lord, one way (among the reſt) to doe it, is, to ſerve him with cheerefullneſſe, it is an excellent thing to make us delight in God, who loves a cheereSo will wee
But to proceed.
After this their ſolemne Covenant and proPraiſe to God, that if he would forgive all their ſinnes and doe good to them; then he ſhould have the beſt they could doe to him againe, (Praiſe) Here is A Promiſe of new Obedience, which hath two Branches,
1. A Renunciation of the ill courſes they took before.
Aſhur ſhall not ſave us, wee will not ride upon Horſes, neither will wee ſay any more to the workes of our hands, ye are our gods.
2. Then there is a Poſitive duty implied, in theſe words;
For, in thee, the Fatherleſſe findeth mercy.
Whereof, the one ſprings from the other; 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. Whence comes all theſe? for in thee, the Fatherleſſe findeth mercy. Thou ſhalt be our Rock, our Truſt, our Confidence for ever: what will follow upon this? Aſhur ſhall not ſave us any longer, we will not ride upon Horſes, &c. for we have pitched and placed our confidence better; on him, in whom, the Fatherleſſe findeth mercy.
Aſhur ſhall not ſave us.
The Confidence which this people had placed, partly in Aſhur, their friends and aſſociates; and partly in their owne ſtrength at home; now (promiſing Repentance) they reAſhur, Horſes,
and Idols. Aſhur ſhall not ſave us, &c.
Firſt for this, Aſhur ſhall not ſave us; that is, the Aſſyrians, whom they had on the one ſide, and the Aegyptians on the other: it being (as we ſee in the Prophecies of Iſay and Ieremie) ordinary with Gods people, in any diſtreſſe to have recourſe to the Aſſyrians, or Aegyptians; as if God had not beene ſufficient to be their Rock and their ſhield. Wee ſee how often the Lord complaines of this manner of dealing. Iſay 30.2. & 31.1. Woe unto them that goe downe into Aegypt for helpe, and ſtay on horſes, and truſt in chariots, becauſe they are many, &c. The Prophets (and ſo this Prophet) are very full of ſuch comAegypt, and Aſſyria, as you have it, Chap. 12.1. Ephraim feedeth on wind, and followeth after the Eaſt winde, hee daily increaſeth lies and deſolation, and they doe make a Covenant with the Aſſyrians; and oile is carried into Aegypt, that is, Balme, who had this priviledge above all other nations, to abound in pretious Balmes: which balme and oile they carried for a preſent into Aegypt, to win their favour againſt the Aſſyrians. SomeAſhur ſhall not ſave us.
That man naturally is prone to put confidence in the creature.
2. That the creature is unſufficient and unable to yeeld us this prop to uphold our confidence.
3. That Gods people when they are endowed with light ſupernaturall, to diſcerne and bee convinced hereof, are of that minde to ſay [Aſhur ſhall not ſave us.]
But to make way to theſe things, wee muſt firſt obſerve two things for a prepara
That Reformation of life muſt bee joyned with Prayer and Praiſe. There was Prayer bePſal. 66.18. If I regard iniquity in my heart, the Lord will not heare my Prayer: and for Praiſe; The very ſacrifice of the wicked (who reformes not his waies) is abominable:
Aſhur and confidence in Horſes, Idols and the like. Therefore let us when we come to God with Prayer and Praiſe, thinke alſo of reAchan; if there bee any dead flie or Achan uncaſt out,Ieremiah)?Pray to me and Praiſe me living in theſe and theſe ſins? No, God will abhorre both that Prayer and Praiſe, where there is no reformation.What haſt thou to doe to take my Name in thy mouth, ſince thou hateſt to be reformed, and haſt caſt my words behind thee? ſaith God. Where he pleades with the Hypocrite for this audacious boldneſſe in ſeve
A Second thing which I obſerve in generall, before I come to the particulars, is,
That true Repentance is of the particular ſinne which wee are moſt addicted to, and moſt guilty of.
The particular ſinne of this people (whom God ſo inſtructs here) was their confidence in Aſſyria, Horſes and Idols. Now therefore ReGoliah himſelfe was ſtricken downe, all the hoſt of the Philiſtims run away. So when Goliah ſhall be ſlaine in us,
Examination and triall of our Repentance. If it be ſound, it drawes with it a reformation, as in generall, ſo eſpecially of our particular ſinnes, as thoſe, 1 Sam. 12.8. confeſſe and ſay, Above all other things wee have ſinned in this, in asking a King. We were naught and had offended God many waies before, but herein we have beene exceeSamaria,
Dalilah, Iſaack, Herodias, our particular ſinne, which being caſt out, we prevaile eaſily againſt the reſt. As the charge was given by the King of Aram againſt Ahab,
fight neither againſt
great nor ſmall, but onely againſt the King of Iſrael, kill him, and then there will bee an end of the battell. So let us not ſtand ſtriking at this and that ſinne which wee are not ſo much tempted to, if we will indeed proove our repentance to be ſound, but at that maine ſinne which by naAſhur ſhall not ſave us, we will not ride upon horſes, &c.
It is a grand impoſture, which carries many to Hell, they will cheriſh themſelves in ſome groſſe maine ſinne, which pleaſes corrupt na
That naturally we are apt and prone to confidence in outward helps and preſent things.
This came to our nature from the firſt fall; what was our fall at firſt? A turning from the All-ſufficient unchangeable God to the crea
2. Abuſe of our fancie.fancie makes it greater, and the divell above all having communion with that facultie of fancie, and ſo a ſpirit of error being mixed there
Briefely for Uſe hereof, it being but a direIſraelites heere did, the Aſſyrians and the Aegyptians: for bebroken reed, as we ſhall ſee further in the ſecond point,
How theſe outward things cannot help us.
How prone ſo ever we are to rely upon them, they are in effect nothing, they cannot helpe us, and ſo are not to be relied upon. Aſhur ſhall not ſave us. Indeed it will not, it cannot; theſe things cannot aid us at our moſt need. So that that which we moſt pitch upon, failes us when we ſhould eſpecially have helpe; ſome preſent vaniſhing ſupply they yeeld: but little to pur
The Reaſon is largely given by Salomon in the whole booke of Eccleſiaſtes, All is vanity and vexation of ſpirit. There is a vanity in all the creatures, being emptie and not able to ſupRiches (as the Wiſeman ſaith) are gone,Friends, are fugitive good things, being like to the brooks mentioned in Iob:
They are broken Ciſternes,
Ciſternes, that is, they have a limited capacity, a Ciſterne is not a ſpring: ſo all their ſupport (at the beſt) is but a bounded and a mixed ſufficiAſhur ſhall not ſave us, hee is not a ſufficient ground of truſt. Why?
So that, take him in all theſe three relations, he is not to be truſted.
1. He is a Creature, what is a Creature? noall creatures before him are as nothing, and as a very little thing; and what it is, when he pleaſeth he can diſſolve it into nothing, turne it into duſt. Mans breath is in his noſtrills, all fleſh is graſſe, and all his glory as the flower of graſſe. If a man truſt the creature, he may outlive his truſt, his prop may be taken from him and downe he falls. Aſhur muſt not be truſted therfore as a Creature; nor as a Man, for that brings us within the Curſe: Ier. 17.5. Thus ſaith the Lord, Curſed be the man that truſteth in man, and maketh fleſh his arme, &c. So truſting in the creature not onely deAſhur muſt not be truſted.
But Aſhur likewiſe was an Enemy, and a ſecret enemie: for howſoever the ten Tribes unto whom Hoſea prophecied were great IdoAſhur, who was without the pale of the Church, and a wholy corrupted Church: therefore they
Many thinke they may complie with PopeCreatures, but as falſe, and as eneAchitophels politique diveliſh counſell was,Abſolom ſhould doe that which was naught, and then he ſhould be ſure that David and he ſhould neAbſolom. So they, now that they joyne with us, God will forſake them, we ſhall have them our inſtruments for any thing. Firſt, they would have the ten Tribes as bad as
Againe, neither were they to be truſted as Idolaters, to have league and ſociety with them. There may be ſome commerce and traffique with them, but amity 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: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?
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 warA Horſe is a vaine thing for ſafety, neither ſhall he deliver any by his great ſtrength;
Some truſt in Chariots and ſome in Horſes: but wee will remember the name of the Lord our God.
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:
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 beIſa. 2.7. complaining there of the naughty people which were among the Jewes, at that time as bad as the Iſraelites. Saith he,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
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:reeds of Aegypt, that not onely deHome, 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,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,The Lord of Hoſts, and a man of warre,
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 theſe outward things of themſelves cannot helpe. Therefore comes this in the third place,
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
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.
BeMoſes eye put in him,Elſhady, All-ſufficiPotentia, in a poſſibility to bee other things then they are. God is alway, I am, alway the ſame, there is not ſo much as a ſhadow of changing in him. Wherefore when the ſoule hath attained unto this ſpirituall eye-ſight and wiſedome; if it be a ſinnefull aſſociation with Aegypt or Aſhur, with this Idolater or that, he will not meddle; and as for other helpes, he will not uſe them further then as ſubordinate meanes. When a man is converted, he hath not a double, not a devided heart; to truſt partly to God, and partly to the creature: If God faile him he hath Aſhur
How ſhall we know whether wee exceed in this confidence in the creature or not.
We may know it by adventuring on ill courAſhur, and with Horſes: but all the mercinary ſouldiers in the world, and all the Horſes at home and abroad, what can they doe when God is angry? Now, when there is ſuch conif I rejoyce, it ſhall bee in my infirmities, in nothing elſe; for God delights to ſhew ſtrength in weakeneſſe.
By ſecurity and reſting of the ſoule in meaner things; never ſeeking to divine and religious helpes, when we are ſupplied with thoſe that are outward. For theſe people when they truAſſyria, and Aegypt, thoſe falſe ſupports and ſandie foundations, they were careleſſe of God, and therefore muſt truſt in ſomewhat elſe. Wherefore if we ſee a man ſecure and careleſſe, certainely he truſts too much to uncertaine riAſhur, to Aegypt, to friends, or to outward helpes, his ſecurity bewraies that. If a man truſt God in the uſe of the meanes, his care will be to keepe God his friend by Repen
Let us therefore enter into our owne ſoules, and examine our ſelves, how farre forth we are guilty of this ſinne, and thinke we come ſo farre ſhort of Repentance: for the ten Tribes here, the people of God when they repented, ſay, Aſhur ſhall not ſave us, wee will not ride upon Horſes; he ſpeakes comparatively, as truſted in. Therefore let us take heed of that boaſting vaine-glorious diſpoſition ariſing from the ſupLet not the wiſe man glory in his wiſdome,
neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glorieth, glory in this, that hee underſtandeth and knoweth this, that I am the Lord, which exerciſe loving kindneſſe, judgement
and righteouſneſſe in the earth, &c. Let a man glorie that he knowes God in Chriſt to bee his God in the Covenant of grace: that hee hath the God of all ſtrength, the King of Kings and Lord of Lords to be his: who hath all other things at his command; who is independant, and All-ſufficient. If a man will boaſt, let him goe out of himſelfe to God, and plant himſelfe there, and for other things take heed the heart be not lift up with them.
1. That boaſting is Idolatry.Adultery. Iam. 4.4.Iames, Ye adulterers and adultereſſes, know ye not t
Drunkenneſſe. Habak. 2.4, 5.Habakuk calls it Drunkenneſſe, for it makes the ſoule drunk with ſottiſhneſſe and conceitedneſſe, ſo as a man (in this caſe) is never ſober,4. Boaſting cauAſhur, Horſes, and to outward ſtrength, where is God all this while? theſe are as ſo many clouds that they cannot ſee God, but altogether pore upon the creature: he ſees ſo much greatneſſe there, that God ſeemes no
And when we have ſeene our guiltineſſe this way (as who of us in this caſe may not be conſelfe-deniall, not to truſt to our owne deviſes,Iſay 30. They thought to goe beyond God with their policie, they would have helpe out of Aegypt, this and that way. O ſaith the Prophet: but for all this, God is wiſe to ſee through all your deviſes: ſeTherefore, the ſtrength of Pharaoh ſhall be your ſhame, and the truſt in the ſhadow of Aegypt your confuſion.
Babels Fabriques and Holds that are erected in confidence of humane ſtrength againſt him;Iſay. Behold all ye that kindle a fire,
that compaſſe your ſelves about with ſparkes: (for they kindled a fire and had a light of their owne, and would not borrow light from God:) Walke in the light of your fire, and in the ſparks that ye have kindled, but what is the concluſion of all? This ſhall ye have of mine hand, I dare aſſure you of this, ſaith the Prophet: You ſhall lie downe in ſorrow: thoſe that walke by the light and ſparke of their owne fire; this they ſhall have at Gods hands; they ſhall lie downe in ſorrow.
Policie overthrowes Policie. It is true of carnall Policie, when a man goes by carnall rules to be governed by Gods enemy, and his owne; with his owne wit and underſtanding, which leades him to outward things: this kinde of Policie overthrowes all policie and outward government at length. Thoſe that walke Re
Firſt,1. They deceive our expectation.There is a mutability in them;
2. They are muta3. They are ſnares and battes unThey are ſnares and baites unto us, to draw us away from God, by reaſon of the vanity of our nature, vainer then the things themſelves: therefore take heed of confidence in any thing, or elſe this will be the iſſue, wee ſhall bee worſe then the things we truſt, Vanity of vanities,
all things are
vanity,
ſtare non ſtante, ſtand on a thing that cannot ſtand it ſelfe; a man cannot ſtand on a thing that is mutable and changeable, if he doth, hee is vaine with the thing. Even as a picture drawne upon ice, as the ice diſſolves, ſo the picture vaniſheth away. So it is with all confidence in the creature whatſoeAſhur and Horſes and the like.
Let this be the end of all then touching this carnall confidence, to beware that we doe not faſten our affections too much upon any earthly thing, at home, or abroad; within or without our ſelves: for, God will deſtroy the wiſedome of the wiſe;
Iehoſhaphats minde,Lord, wee know not what to doe, the creature failes us, our helpes faile us, but our eyes are upon thee. So when all outward Aſhurs and Horſes and helpes faile, deſpaire not; for the leſſe helpe there is in the creature, the more there is in God. As Gideon with his Army,Aſhurs & Horſes in the world all were in vaine. It was therfore a good reſolution of Moſes, ſaith he to God, If thy preſence go not with us,
carrie us not hence, he would not goe one ſtep forward with
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 Fa
therleſſe findeth mercy.
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, ReAſhur 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 abho
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.
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 ComThou 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
Out of Religion, orIn Religion.
For the firſt, all ill confidence and truſt if it be out of Religion, it is in the Creature, either
Out of us, orIn 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,
Man naturally is prone to Idolatry.
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 deMoſes 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
Now Idolatry is two waies committed in the falſe hollow and deceitfull heart of man: either
By attributing to the creature that which is proper to God onely; inveſting it with Gods Properties, orBy worſhipping the true God in a falſe manner.
So that in the firſt place,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 be
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 ſtaMary and the like. Not to run into the comneither will we ſay unto the workes of our hands, ye are our gods?
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 an honeſt Papiſt) The Aegyptians wor
But they have many ſhifts for themſelves, as
To which the anſwer is, Iupiter, but Iupiter him
Firſt of all, of Thankefullneſſe, that God hath brought us into Goſhen, into a Kingdome of light, that we are borne in a time and place of knowledge of the true God, wherein is the true worſhip of the true God. It is a matter that wee cannot be too thankfull to God for. How ſhall wee ſhew our ſelves thankfull? In keeping faſt the true worſhip of God we have, and keeping out Idolatry; in reviving lawes in that kinde, if not making new. What if there were liberty given for men to goe about the countrie to poyſon people, would wee endure ſuch perſons, and not lay hold upon them; ſo
Secondly, ſee from hence, that there can bee no tolleration of that Religion, no more (as was ſaid) then to ſuffer and tollerate poyſoners, as they ſaid of Colloquintida in their pottage: ſo, there is death in the pot of Romiſh Religion.
Ioſiah compelled thoſe in his time to ſerve the Lord;Auguſtine ſaid of himſelfe in his time, being a Donatiſt; hee altered his judgement by force; in which caſe, it would be with them as with chilneither will we ſay any more to the workes of our hands, ye are our gods, &c.
But this is not all, wee muſt know that there be other Idols then the Idols which wee make with our hands: beſides theſe Religious Idols, there be Secular Idols in the world, ſuch as men ſet up to themſelves in their own hearts. Whatlove, a mans feare is his god. If a man feare greatneſſe rather then God, that he had rather diſpleaſe God then any great perſon, they are his Idols for the time.The feare of man brings a ſnare, ſaith the Wiſeman, and thoſe who to get the favour of any in place, ſaHerod to have that applauſe giThe voice of God and not of man. So for any to bee blowen up with flatterers that lift them up above their due mea
So there is a baſer ſort of Idolaters, who ſagood or ill, as it applies it ſelfe to that which is greater or meaDavid ſpeakes, It is good for me to draw neere to God,
Favour, as the ambitious perſon: ſome their Pleaſures, as baſer perſons of meaner condition: and ſome Riches, every man as their temper, and as their temptations are.
Now it is not enough to be found in Religion one way in the maine, but we muſt bee ſound every way, without any touch of Idolatry. In a ſpeciall manner, the Apoſtle calls the Covetous man an Idolater,
Aſhur ſhall not ſave us, we will not ride on Horſes, neither will we ſay any more to the worke of our hands, ye are our gods.
For in thee the Fatherleſſe findeth mercy.
Here he ſhewes the Reaſon of their rejecting of all falſe confidence in Aſhur, in Horſes, in Idols: becauſe they had planted their confiAſhur, and by Idolatry: then Aſhur ſhall not ſave us, &c. They knew it by Rule before, but till God plagued them, as he did oft by Aſhur and by Aegypt, when hee broke the reed that it did not onely not up hold them, but run into their hands, they made no ſuch acknowledgement, hence obſerve,
Vſually it is thus with man, hee never Repents till ſinne be imbittered to him.
He never alters his confidence,Aſhur had dealt falſely with them, and Idolatry would doe them no good, then they begin to alter their judgement. What makes men after too much confidence in their wit, when they have by their plots and deviſes gone
Aſhur diſappoints them, then Aſhur ſhall not ſave us, &c.
Therefore make this Uſe of it, not to bee diſcouraged when God doth confound any carnall plot or policie of ours, as to thinke that God hates either a Nation or a Perſon, when they have ill ſucceſſe in plots and projects which are not good. Nay, it is a ſigne rather that God intends good; if they make a right uſe of it. God intends Converſion, to tranſlate falſe confidence from the creature to himſelfe, and to learne us to make God wiſe for us. It is a happie thing when in this world God will diſAſhur ſhall not ſave us, wee will not ride upon Horſes, &c.
For in thee the Fatherleſſe findeth mercy.
As if he ſhould ſay, wee have that ſupply of ſtrength and comfort from thee, that Aſhur, Horſes and Idols cannot give: Therefore wee will alter our confidence, to fixe and pitch it upon thee, and truſt thee, becauſe, In thee the Fatherleſſe findeth mercy. We ſhall not need to ſay, in thee will we truſt; for, if God be apprethe Fatherleſſe findeth mercy, affiance will follow. For, the obFor in thee the Fatherleſſe findeth mercy: and doth not ſay, in thee will wee truſt, for that is impliFatherleſſe: they cannot but truſt in God, therefore, the one is put for the other: For in thee the Fatherleſſe findeth mercy. Whence, from the dependance of the words obſerve,
That it is not ſufficient to diſclaime affiance in the creature, but wee muſt pitch that affiance aright upon God.
We muſt not onely take it off where it ſhould not be placed, but ſet it where it ſhould be. Ceaſe from evill,
and learne to doe well. Truſt not in the creature. Ceaſe from man (as the Prophet ſaith) whoſe breath is in his Noſtrills;
Commit thy waies to God, truſt in him. The Heathen by the light of nature knew this,Negative, there is no truſting in the creature, which is a vaine thing, they could ſpeake wonderfull wittily and to purpoſe of theſe things, eſpecially the Stoicks. They could ſee the vanity of the creaPoſitive part, where to place their confidence, that they were ignorant in. And ſo, for the other part here; Neither will wee ſay any more to the workes of our hands yee are our gods. Idolaters can ſee the vanity of falſe gods well enough. In Italy you have thouſands of the wittier and learneder ſort who ſee the folNegative part. A Negative Chriſti&c. But, it is another manner of matter:A divine Power exerciſed upon the ſoule, whereby it is transformed into the obedience of divine truth, and molded into it. So that there muſt be a Poſitive, as well as a Negative Religion, a cleaving to God, as well as a forſaking of Idols.
Againe, in the ſevering of theſe Idols from God, we muſt know and obſerve hence,
That there is no Communion betweene God and Idols.
Neither will wee ſay any more to the workes of our hands, ye are our gods; for in thee the Fatherleſſe findeth mercy. There muſt be a renouncing of falſe worſhip, Religion, and confidence, beYe cannot ſerve God and Mammon, ſaith Chriſt. We cannot ſerve Chriſt and Antichriſt together, wee may as well bring North and South, Eaſt and Weſt together, and mingle light and darkeneſſe, as mixe two oppoIoſhua.
Iehovah: no (ſaith he) you cannot ſerve Iehovah. What is Ioſhuahs meaning, when he ſaith they could not? not onely that they had no power of themſelves; but you are a naughty falſe people, you thinke to jumble Gods woryou cannot ſerve God thus. So a man may ſay to thoſe who looke Rome-wards for worldly ends, and yet will be Proteſtants, you cannot ſerve God, you cannot bee ſound Chriſtians, halting thus beNeither will wee ſay any more to the workes of our hands, ye are our gods; for, in thee the Fatherleſſe findeth mercy.
Againe, whereas upon diſclaiming of falſe confidence in the creatures and Idols, they name this as a ground, For in thee the Fatherleſſe findeth mercy; obſerve,
In what meaſure and degree wee apprehend God aright to bee the All-ſufficient true God, in that meaſure wee caſt away all falſe confidence whatſoever.
The more or leſſe we conceive of God as we ſhould doe, ſo the more or leſſe wee diſclaime
Aſhur ſhall not ſave us; for hee can doe us no good: nor Horſes, becauſe they are vaine helps. How attained they to this light eſteeme of Aſhur and Horſes? For in thee the Fatherleſſe findeth mercy. That which is taken from the creature they find in God.Aſhur, Horſes, Idols, and all they eſteeme nothing of them. Horſes and the like are good, uſefull and neceſſary to ſerve Gods providence in the uſe of meanes, not to
Connexion, Now to the words themſelves.
For in thee the Fatherleſſe findeth mercy.
Wherein we have ſet forth unto us for our conſideration of Gods rich goodneſſe towards poore miſerable ſinners.
Mercy is Gods ſweeteſt Attribute, which ſweetneth all his other Attributes; for but for Mercy, whatſoever elſe is in God, were matter of terror to us. His Juſtice would affright us: His Holineſſe likewiſe (conſidering our impuriDepart from mee (ſaith Peter to our Saviour) for I am a ſinnefull man;
Iſay ſaw God in his excellencie a little: Then he ſaid, woe is me, for I am undone, becauſe I am a man of uncleane lips, &c. His Power is terrible, it would conIn thee the Fatherleſſe findeth mercy. And now, in the Covenant of Grace, this mercy ſets all a worke.
mercy of God by which wee trimercy which ſtirr'd up his wiſedome to finde out a way for mercy by ſatisfying his Iuſtice: So that the firſt mooving Attribute of God that ſet him a worke about that great worke of our ſalvation, by Jeſus Chriſt, in the Comercy, his tender mercy, his bowels of mercy: Therefore of all others, that Attribute is here named; For in thee the Fatherleſſe findeth mercy.
Mercy in God ſuppoſeth miſery in the crea
A Preventing mercy, whereby the creature is freed from poſſible miſery, that it might fall into, as it is his mercy that we are not ſuch ſin
Wherſoever mercy is converſant, it is uſually about one of theſe three, either Sinne, or Miſery, or Defects and wants, that is, to Perſons in miFatherleſſe; 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,
That God is eſpecially mercifull to thoſe Perſons who ſtand moſt in need of mercy.
theſe doe reliſh mercy moſt, and give him the glory of it, applying themmercy, being beaten out of the creature: and the more we have communimercy, 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.
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 deſperatHelpe Lord, why?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;
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,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.
Alſo thou ſhalt not oppreſſe a ſtranger, for ye know the heart of a ſtranEgypt, 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,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.
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,Iaakob did,Fatherleſſe, he will be mercifull to the poore Church. We ſee in the Revelation, though the woeman was perſecuted by the Dragon,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 ſtorfatherleſſe, and commands mercy to be ſhewed to the widdow; that he would ſhew that hima 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 inviAchitophels have. God is wiſe for them that are not wiſe for them
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 conſciHeſter did; If I periſh I periſh, ſhe meant,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.
And then againe, let us make uſe of it in anoLactantius, 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 inſtruThe Everlasting Father; who takes up
O ſay ſome, I could be content not to bee ſo worldly, but it is for my children.
What ſaith the Apoſtle, Let thoſe who are married be as if they were not married, meaning in rehee who cares not for his owne is worſe then an infidell;
And let us alſo learne hence; that we anſwer Gods dealing in ſhewing mercy to the FatherPut 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 chilThe 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 ſigA good man is mercifull to his beaſt, but the mercies of the wicked are cruell. Thoſe therefore that are hard-hearted and unThou ſhalt not kill the Dam upon th
Thou ſhalt not ſeeth a kid in his mothers milke. What tends this too? nothing but to ſhew the mercy and bowels of God, and that hee would have us to abſtaine from cruelty. He that would not have us Murther; would have us keepe aloofe of, and not be mer
Againe, we ſhould uſe this as a plea againſt dejectedneſſe at the houre of death, in regard of thoſe we leave behind us; not to bee troubled what ſhall become of them, when wee are to yeeld up our ſoules to God: but know that hee hath undertaken to be, the Father of the Fatherleſſe and of the Widow. Therefore, for ſhame, for ſhame, learne as to live, ſo to die by faith: and as to die by faith in other things, ſo to die in this
The earth is the Lords, and the fullneſſe thereof. We need not feare to put our portion in his hands, he is rich enough, The earth and all is his. Therefore, when we are in any exmercy. Now Faith is a wiſe power of the ſoule, that ſees in God what is fit for it, ſingling out in God what is fit for the preſent occaſion of diſtreſſe. Is a man in any extremity of miſery, let him looke to mercy. Is a man oppreſſed, let him looke to mercy to be revenged of his enemies: is a man in any perplexity, let him looke to mercy, joyned with wiſedome, which is able to deliver him. ReTuſh (as it is in the Pſalme) God hath forſaken and forgotten him. Hath he ſo? nay, becauſe I am in extremity and deferhee ſcourgeth every ſonne whom he receiveth. So retort Satans fierie darts backe againe. For indeed that is the time wherin God exalts and ſhewes himſelfe moſt glorious and triumphant in mercy, where miſery is greateſt. Where ſinne abounds,
there grace abounds much more, ſo where miſery abounds, mercy ſuperabounds much more. Therefore let us be as wiſe for our ſoules, as Satan can be malicious againſt them, what hee uſeth for a weapon to wound the ſoule, uſe the ſame as a weapon againſt him.
To end all, let Faith in Gods mercy anſwer this his deſcription; and let it be a deſcription ingrafExtremitie, truſt him in Extremitie:
diſtreſſe, truſt him in diſtreſſe: if he will helpe when all forſake, truſt him when we are forſaken of all. What if a ſtreame bee taken away? yet none can take away God from thee: what if a beame be taken away? thou
who comforteth the abject, and is mercifull to the diſtreſſed, Fatherleſſe and Widowes, continues with thee, thou needs not feare. A man cannot want comfort and mercy, ſo long as the Father of mercies is in covenant with him. If he ſinne, he hath Pardoning mercy for him; if weake, he hath Strengthening mercy; if in darkneſſe, he hath Quickning mercy; if we be dull, dead, and in danger, there is Reſcuing mercy, and if ſubject to dangers wee may fall in,
Preventing mercy. Therefore there is mercy ready to compaſſe Gods children about in all condi
Therefore let us take the counſell of the bleſBe carefull for nothing, but in every thing by Prayer and ſupplication, with thankeſgi-let your requeſts be knowne to God: and what then, will God grant that I pray for? perhaps hee will not. But yet, The Peace of God which paſſeth all underſtanding, ſhall guard your hearts and mindes through Chriſt Ieſus. As if he ſhould ſay, in nothing be overcarefull, let your care bee when ye have uſed the meanes, to depend upon God for ſupport in the event and iſſue of all. If God denie you what you pray for, he will grant you that which is better: he will ſet up an exthe Peace 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,Salomon,
The Righteous is bold as a Lyon; what can, what ſhould he feare, who is heire of all things, whoſe all things are,
HOS. 14.4.J will heale their backesliding, J will love them freely, for mine An
ger is turned away from him.
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 thankSo 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
I will heale their backeſliding and love them freely, &c.
After that the Church had ſhewed her ReWho is wiſe and he ſhall underſtand theſe things, &c.) is ſet downe an anſwer unto that prayer, RepenTake 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 in
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,
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,
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 ProO 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.
The Reaſon is ſtrong, becauſe they are the motions of his owne Spirit which he ſtirs up in
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:
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.David excellently ſheweth.Lord thou haſt heard the deſire of the humble, thou wilt prepare their heart, thou wilt cauſe thine eare to heare. God he firſt prepares the heart to pray, then his eare to heare their prayers and deſires. If this will
I will heale their Backeſliding, I will love them freely, &c.
God anſwers them exactly unto all they praid for, beginning firſt with the ground of all our comfort, forgiveneſſe of ſinnes, According to their petition, Take away all iniquity: hee anſwers, I will heale their backeſliding, or their rebellion. Backeſliding is an aggravation of ſin: every ſinne is not a rebellion, Apoſtaſie, or
Sinnes of Ignorance.
Sinnes of Infirmitie.
Sinnes againſt knowledge, with a higher hand. AndThe Sinnes againſt the Holy Ghoſt.
Now this is more then to cure ſinnes of Ignorance, and of Infirmitie, when he ſaith, I will heale their backeſliding.
But why doth he anſwer the higher pitch of an aggravation, when their petition was in a lower ſtraine onely, (Take away all iniquity.)
To ſhew, that he would anſwer them fully, that is, that he would heale all ſinnes whatſoIeroboam, that made the rent, the ten tribes grew worſe and worſe continually, ſo that they had beene utterly extinguiſhed; but that God, was wonBaall; being mercifull to them, to beare with their backeſliding ſo long: for beſides their calves, they had falſe gods, they did not onely worſhip the true God in a falſe manner by the calves, but they had Baals alſo. So that we ſee God when he will comfort, will comfort to purpoſe, and take away all objections that the ſoule can make; a guilty ſoule being full of
I will heale their backeſliding, or their retake away all iniquity, heale their backeſliding, but to come neerer the words.
I will heale,&c.
The healing meant here, is eſpecially in the pardon of their ſinnes, anſwerable to their de
The malignity and venome of it, and then,The wound it ſelfe ſo feſtered and rankled.
Now pardoning grace in juſtification, takes away the anguiſh and malice of the wound, ſo that it ceaſeth to be ſo malignant and deadly as to kill, or infect. And then ſanctification purI will heale their backeſliding. See here the ſtate of the Church and Children of God, they are prone to backeſliBackeſliding, for we ſee how many opinions are foiſted in amongſt us, and have got ſome head, that durſt not before once be named amongſt us. Popery ſpreads it ſelfe amaine; even Churches are prone to backſliding. Therefore S. Paules adBee not high minded, but feare,
for if God ſpared not the naturall branches, take heed leaſt he alſo ſpare not thee. What is become of Rome, ſo the ſame will become of us, if wee ſtop not our backeſlidings.
Now in that Gods promiſe is, I will heale their backeſlidings, obſerve in the firſt place.
That ſinne is a wound, and a diſeaſe.
Now as in ſickneſſe there is, 1. Griefe troubIacob ſaith of Reuben, Vnſtable as water, thou ſhalt not excell, becauſe thou wenteſt up to thy fathers bed. Saith God to Cain,
why art thou wrath, and why is thy countenance fallen? and the Prophet David hee conwhen I kept ſilence, my bones waxed old through my roaring all the day long. So againe, There is no ſoundneſſe in my fleſh,
becauſe of thine anger, neither is there any reſt in my bones, becauſe of my ſinne. So that ſinne is a wound and a diſ
Rome makes it leſſe then other ſinnes, as indeed Popery is ignorant both of the height of grace, and of the depth of corruption; for, if they knew the one, they would bee more capable of the other. Why doe they not con1. Sinne like a diſeaſe in refrom our ſelves, as wee have a ſeminarie of them in our owne hearts: or elſe, 2. from the infection and contagion of others: or 3. from Satan, who hath ſociety with our ſpirits (as men have with the outward man) comming in by his ſuggeſtions and our intertaining of them: ſo that in that reſpect, ſin is like unto a wound and a diſeaſe, in regard of the cauſe of them.
And, in regard of the effects,
2. Sinne is like a diſeaſe in reſinne is like a diſeaſe. Diſeaſes if they be neglected, breed death it ſelfe, and become incurable; ſo it is with the diſeaſes and ſinnes of the ſoule, negThe wages of ſinne is death, &c. Sinne it ſelfe is a wound, and that which riſeth from ſinne, is a wound too, doubting and deſpaire: for this diſeaſe and wound of ſinne, breeds that other diſeaſe, a deſpaire of mercy, which is the beginning of Hell, the ſecond death. Theſe things might be further inlarged, but for the preſent onely in generall, know, That ſinne is a diſeaſe and a wound of the ſoule, ſo much worſe then the diſeaſes of the body, by how much the ſoule is more pretious then it, and the death of the ſoule more terrible then the death of the body. Sinne is a diſeaſe and a wound: for, what is Pride but a ſwelling? what is Anger, but an intemperate heate of the ſoule like an Ague as it were? what is Revenge, but a wild-fire in the ſoule? what is Luſt, but a ſpreading Can
But it may be demanded, how ſhall we know that we are ſicke of this ſickneſſe and diſeaſe you ſpeake of?
How doe wee know that we are ſicke in bo
If the ſoule be inflamed with Revenge and Anger, that ſoule is certainely diſeaſed: the temper of the ſoule is according to the paſſiPaſsions, when he hath a ſick ſoule.
If a man cannot reliſh good diet, then wee count him a ſick man, ſo when a man cannot relliſh holy diſcourſe, nor the Ordinances of God. You have ſome men, that can relliſh no
So againe, a man may know there is a dead
It is a pittifull thing to ſee the deſperate cona diſeaſe and backſliding into ſinne. And as if we were not corrupt enough our ſelves, how many are there who feed their corruptions, when they frequent ill places and company, whom they cannot bee without, and are as fiſh in the water, feeding the old man in them. So that ſuch are not onely ſick, but defend, maintaine, and feed their ſickPride their chaine and ornament, as the Prophet ſpeakes. This is ſpoken that we may take up a lamentation for the vileneſſe of mans nature, and to teach us how to judge aright of men, when they deviſe how to have their liberty ſtrengthened to goe to Hell (as it were) with an high hand: having their will ſo fortified that no man is able to deale with them, thwart them, or teach them any thing. If it were offered to moſt men to have what eſtate they would in this world: what are their wiſhes and deſires? O, that I might live as I liſt, that I m ght have what would content my pleaſures, without controule, that I might have no croſſes, but goe ſmoothly on: yet this which is the deſire of moſt men, is the moſt curſed eſtate of all, and moſt to be lamenSinne is a wound and a diſeaſe: what Uſe may we make of it?
If this be ſo, then in the firſt place, let us know and conſider, That no man who lives in ſinnes unrepented of and uncured is to be envied, be they never ſo great. Who will envie a man that hath a rotten body, covered over with glo
Againe, if this be ſo, that ſinne is a diſeaſe and wound of the ſoule, let us therefore labour to cure it preſently. It is deſperate folly in men to neglect their bodies, when they know that they are prone to ſuch and ſuch diſeaſes which are growing upon them every day: how carefull are men (perceiving this much) to prevent diWicked men (ſaith the Apogrow worſe and worſe. Therefore, if ſin be a diſeaſe, prevent it preſently; for as we ſee, Hereticks and others the like are hardly found, but at the firſt: and then are hardly cured: ſo, if we neglect the diſeaſes of our ſoules, they will breed a conſumption of grace, or ſuch an ill temper of ſoule, as that it cannot well deſire to repent. Nay when a man lives in wicked re
Therefore there is no dallying with ſinne,&c. as if a man who were ſicke or deſperately wounded, ſhould ſay, I ſhall doe well, and yet neglect to ſend for the PhyThat ſinne is a ſickneſſe: for ſo much is impliI will heale their backſliding. Whence the direct Obſervation is,
That God is the great Phyſitian of the Soule.
For he ſaith here, I will heale their backſliding, ſo that healing implies, the taking away of
The Guilt of ſinne, which is the venome of it: by Iuſtification
The Rage of ſinne, which is the ſpreading of it; by Sanctification.
The Remooving the judgement upon our eſtate.
For (unleſſe God bee the more mercifull) theſe things follow, where there is ſinne, and breaking of his law, there is a ſtate binding over
Forgiveneſſe of ſinnes, he healeth perfectly; but by little and little, in regard of the other of Sanctification, he ſtops up the iſſues of our corruption by little and little. For other things, and judgements in this world, he remooves the malice, and takes away the ſting of them, which is the venome; as he ſaith afterwards, For mine Anger is turned away, which being remooved and turned from things, then they are no more judgements. What cared Paul for impriſonment,I will heale their backſliding; This principally in the firſt place is meant of healing in regard of Iuſtification; taking away that guilt from the ſoule, which inthralls it, and binds it over to condemThat God is the great Phyſitian of the ſoule.
For, God who made the ſoule, knowes all the diſeaſes, windings and turnings of it; he is an excellent Anatomiſt,all things are naked and open before his eyes, he knowes the inward part of the ſoule, the ſeate of all ſinne. We know not our ſelves as he knowes us; there is a miſtery of ſelfe-deceit in the heart which he knowes, who can ſearch all the hidden corners of the heart; which is the Reaſon why he is ſo good a Phyſi
And in the next place, as hee can heale our ſoules, ſo hee is willing to doe it: which his willingneſſe we may know by the medicine he doth it by, his owne deare Sonne; hee hath provided a plaiſter of his Sonnes blood to heale us. And beſides his owne inward willingneſſe,
Take unto you words, &c. as he is an able, ſo hee is a willing Phyſitian. Chriſt the great Phyſitian together with his Fa
Doe we doubt of his willingneſſe,Mat. 11.28.
Come unto me all yee that labour and are heavie laden, and I will give you reſt. It is his Office which he hath aſſumed to heale our ſoules. The many cures he hath done, ſheweth the ability and willingneſſe of the PhyManaſſeth
Mary Magdalen, Paul, Peter, and the reſt, who were a comI will heale their backſliding, I will love them freely, &c. Lay this up againſt the houre of temptation, make uſe of it then, alleadging unto God his owne Promiſe and nature: as David did. Lord, remember the Promiſe wherein thou haſt cauſed me to truſt.
pardoning and healing of all our tranſgreſſions, &c. Remember thy free Promiſes made in Jeſus Chriſt. God cannot denie himſelfe nor his Word, but loves to have his bonds ſued: remember this.
And when conſcience is ſurpriſed with any ſinne though it be never ſo great) looke not on the diſeaſe ſo much, as who is the phiſitian, and what his plaiſter and medicine is? God is the Phiſitian, and the blood of Chriſt is the Plaiſter. What if our ſinnes be mountaines,
cover theſe mountaines of our ſinnes. Our ſinnes in this caſe are like fire, which falling inIt is Chriſt that iuſtifieth the ungodly, who art thou that condemneth?
It is he that died, yea rather who is riſen againe, who is alſo at the right hand of God, and alſo maketh interceſſion
for us. Thou canſt not ſatisfie for the leaſt ſinne: God hath laid upon him the iniquities of us all.The chaſtiſement of our peace was upon him, and with his ſtripes wee are healed.
Let us therefore bee wiſe for afterwards, heare, reade, lay up, and meditate for the time to come, for times will come (if wee belong to God) that nothing will content or pacific the ſoule, but the infinite worth and merit of an infinit and free mercy apprehended in the face of Jeſus Chriſt. When our ſins are ſet in order before us, the ſinnes of our youth, middle, and old age, our ſinnes againſt conſcience, againſt the Law and Goſpell, againſt examples, vowes, Promiſes, Reſolutions, and admonitions of the Spirit and ſervants of God. When there ſhall bee ſuch a terrible acouſer, and God ſhall perhaps let the wounds of conſcience fly open and joyne againſt us; when wrath ſhall apa conſuming fire, no comfort in heaven or earth appearing, hell beneath ſeeming readie to revenge againſt us the quarI will heale their backeſliding, I will love them freely, for mine anger is turned away. O this is a marvelous matter then to be perſwaded of. Therlike appels of gold with pictures of ſilver, like balme to a greene wound, like delivery in a ſhipwracke: but indeed all compariſons come farre ſhort of this illuſtra
But leaſt this grace be abuſed by others (for wee muſt not with-hold the childrens bread, for feare others partake with them unto whom it belongs not) let them know this much, that thoſe who turne this grace into wantonneſſe, and will be evill, becauſe God is thus gracious; that there is no word of comfort in the whole Scripture for them, who ſtand reſolved to goe on in their ſinnes, preſuming of mercy. See what God ſaith in this caſe.Leaſt there ſhould bee among you a roote that beareth gall and wormewood: and it come to paſſe when hee heareth the words of this curſe that hee bleſſe himſelfe in his heart: ſaying I ſhall have peace, though I walke in the imagination of mine heart, to adde drunkenneſſe to thirſt; The Lord will not ſpare him, but then the anger of the Lord and his iealouſie, ſhall ſmoake againſt that man, and all the curſes that are written in this booke ſhall lie upon him, and the Lord
ſhall blot out his name from under Heaven.
New Teſtament, thoſe who thus make a progreſſe in ſin, what do they? They are ſaid to treaſure up unto themſelves wrath,
againſt the day of wrath: and revelation of the righteous judgement of God. Therefore Gods word ſpeakes no comfort to thoſe, who pur
Seeing that our God is a healing God, as wee can admire the wiſdome, skill, and excellencie of our Phiſitian, ſo let us much more make uſe of him,Aſa (but not good in this) who forgot himſelfe, and ſent firſt to the Phicreate help, and muſt bleſſe all meanes whatſoever. Hee is a healing God, who will heale all rebellions, and the moſt grievous ſickneſſes; he is a Phyſition
Goute, the Ague, and the like, wherein in ſome caſes, they are put to a ſtand and know not what to doe; but God is never at a loſſe, his skill cannot be ſet downe, he is good at all diſeaſes; to pardon all manner of ſins. Therewith healing in his wings. As he ſaith,I will heale their rebellion, &c. And as he is a healing Phyſition, ſo he puts his patients to no charge, for as he ſaith, I will heale their backeſliding, ſo he ſaith, I will love them freely.
Therefore let us the more build upon this truth,to raigne unto life everlaſting, by Ieſus Chriſt our Lord. It reignes, and
which is over all his workes. Therefore he that offends herein, in denying God the glory of his great, tender unſpeakeable mercy, whereby he would glo
the glory of his mercy and truth, of his rich abundant mercy that hath no bounds. There is no compariſon betweene the mercy of God in the Covenant of grace, and that to Adam in the ſtate of nature: for in the firſt he did good to a good man, firſt hee made him good, and then did him good: but when man did degenerate, and was fallen into ſuch a curſed eſtate as we are, for God then to be good to a ſinner, and freely to doe good, heere is goodneſſe indeed, triumphant goodneſſe. Cain was a curſed perſon, who ſaid,my puniſhment is greater then can bee borne, wee know who ſpake it; no, God is a Phyſitian for all diſeaſes, if they be Crimſon ſinnes, he can make them white as wooll.
Who would not be carefull therefore to ſearch his wounds, his ſinnes to the bottome?mercy in God, then there can be ſinne in us. Who would favour his ſoule, eſpecially conſidering, if he neglect ſearching of it, ſinnes will grow deadly and incurable upon that neglect. Let this therefore incourage us not to ſpare our ſelves, in opening the wounds of our ſoules to God; that hee may ſpare all. Thus we ſaw formerly, The Church here is brought in dealing plainely with God and confeſſing all (for ſhe had an excellent TeaI will heale their backſliding. They were Idolaters, and guilty of the ſinnes of the ſecond
I will heale their backſliding, &c. Which being healed, then an open high-way is made for all other mercies whatſoever, which is the next point we Obſerve hence;
That the cheefe mercy of all, which leades unto all the reſt, is the pardon and forgiveneſſe of ſinnes.
Healing of the guilt of ſinne we ſee is ſet in the front of theſe Petitions formerly ſhewed: which as it is the firſt thing in the Churches deſires, Take away all iniquity, &c. So it is the firſt thing yeelded to in Gods Promiſe; I will heale their backſliding, &c. Pardon of ſin, and cure of ſinne, whereby the conſcience ceaWho is a God like unto thee,
that pardoneth iniquity, and paſſeth by the tranſgreſsion of the remnant of his heritage, becauſe hee delighteth in mercy? &c. And this is that excellent and ſweet concluſion of the new Covenant alſo, wherefor, I will forgive their iniquity, and I will remember their ſinne no more. Yea this is the effect of that grand ProIn thoſe daies, and at that time ſaith the Lord, the iniquity of Iſrael ſhall bee ſought for: and there ſhall be none, and the ſins of Iudah, and they ſhall not bee found; for, I will
pardon them whom I reſerve. The point is plaine, and cleere enough, it needs no following. The Reaſon is,
Becauſe it takes away the interpoſing cloud: God is gratious in himſelfe, pardon of ſinne re
Seeing forgiveneſſe of ſinnes unſtops this ſpring, why doe we not feele this mercy?
Surely, Forgiveneſſe of ſinnes, unſtops the ſpring of mercy, and unvailes Gods gratious face in Ieſus Chriſt unto us. Sinne being not pardoned, this ſtops, as the Prophet ſpeakes, our iniquity is that which keepes good things from us. TherI will heale their backſliding, &c. Looke as a conquietus eſt from heaven: yeeld him all contentment which the world can affoord; all the ſatisfaction that can iſſue from the creature; yet, what is this to him, as long as he hath not mercy, and that his conſci
Ionas, whilſt he was in the ſhip there was nothing but tempeſt:Achan in the Armie, whilſt he was not found out Gods judgement followed the campe. Sinne is that which troubleth all, therefore it muſt be taken away firſt, and therewith all evill is taken away: therefore, the firſt mercy is a forgiving, pardoning and quieting mercy. When the blood of Jeſus Chriſt by the hand of faith is ſprinkled upon the ſoule, God creating a hand of faith to ſprinkle and ſhed it upon the ſoule; Chriſt loved mee, and gave himſelfe for mee, then the ſoule ſaith, though my ſinnes be great, yet the ſatisfaction of Chriſt is greater: God hath loved me, and gave his owne Sonne for me, and I apply this to my ſelfe, as it is offered to me, and take the offer, this pacifieth the ſoule, as it is written, The Blood of Chriſt who through the eternall Spirit offered himſelfe without ſpot to God;
which purgeth our conſcience from dead workes to ſerve the living God. To a Repentant ſinner, this Blood of ſprinkling ſpeakes better things then the blood of Abell:
mercy, mercy. When the ſoule is thus paciDavid gave charge to the people of Abſolom. When God is reconciled, and at peace, all things are at peace with us; for is not he Lord of Hoſts, who hath the command of all the creatures? there
To ſhew it in one inſtance more; David was a King and a Prophet, a comely and a valorous perſon, but what eſteemd he moſt? did he ſay, bleſſed is the man, who is a King or a Prophet, or a valiant Warriour, or hath Dominion, ObeBleſſed is the man whoſe ſinnes are forgiven,
and whoſe iniquities are covered. You ſee wherein this holy man David ſets and pitcheth happi
Therefore, this ſhould teach us to deſire of God continually the pardon of our ſinnes, and wee ſhould make it the cheefe deſire of our
And bleſſe him for this above all other bleſPſal. 103.1, 3. Bleſſe the Lord O my ſoule, and all that is within me bleſſe his holy Name, &c. Why? Who forgiveth all thy iniquities, and healeth all thy diſeaſes. We ſhould bleſſe God moſt of all for this, that he hath deviſed a way by Chriſt to receive ſatisfaction for ſinne, to pardon it, and ſay unto our ſoules, I am thy ſalvation: this is the greateſt favour of all.
But you aske, How ſhall I know, that God hath healed my ſoule in regard of the forgive
if together with pardon of ſinne, he heale ſinne: for God when he takes away the venome of a wound that indangers death, the deadly diſeaſe, he takes away alſo the ſwelling of the wound and glowing of it.1. If with pardoſubdues our iniquities, as his Promiſe is. So there is together with pardoning mercy, curing mercy in regard of Sanctification. Where God is a Father to make us Sonnes, he is a Father to beget us anew: ſo where Chriſt comes by Blood to waſh away our ſinnes, hee comes by Water alſo and the Holy Ghoſt: where he is a Comforter in the forgiveneſſe of ſinnes, he is a Sanctifier: And the ſoule of a diſtreſſed ſinner lookes to the one as well as the other. Aske the ſoule of any man who is truly humLords Prayer; after we are taught to ſay,Forgive us our treſpaſſes, it followes, And leade us not into temptation, but deliver us from evill, which is for the time to come: So David,
Cleanſe me from my ſecret ſinnes, and keepe me that preſumptuous ſins have not dominion over me, &c. So that this is the deſire of an afflicted conſcience truly hum
Then againe when there is peace,
By Peace. Rom. 5.1.For (ſaith the Apoſtle) being juſtified by faith, we have peace with God through our Lord Ieſus Chriſt, the Blood of Chriſt hath a pacifying power in forgiveneſſe of ſinnes. When Ionas was caſt out there was a calme: So when ſinne is caſt out and pardoned, there is a calme in the ſoule; which comes from the for
Againe, Healing is knowne by this,3. When we are willing to be ſearched.
4. By our eſtimaColoſſ. 3.1.
by our eſtimation of things here and above: What hath this healing wrought in thee? What eſtimation of things? How is thy heart weaned from the world? How are thy affections ſet on things which are above? When a ſick man is ſoundly recovered, though his diſtempered pallate could not reliſh the beſt meates in his ſickneſſe, yet now he reliſhes and loves the beſt moſt of all. Looke then to our
Paul, the things which are behind,
preſsing hard to the marke which is before, for the high price of that Calling? How ſtand wee affected to long for our Countrey, this world being only the place of our pilgrimage? Surely a ſoule that is ſoundO (ſaith David) how I love thy law, it is my meditation all the day. I love thy Commandements above gold, yea above fine gold. The joy of this eſtate,is a joy unſpeakeable and glorious: of which it is ſaid, the ſtranger ſhall not meddle with.
Whence then comes a calme in a carnall perſon?
From ignorance and deadneſſe of conſcience,
But you will ſay, How ſhall I know that my ſinnes are pardoned, when I am ſubject to thoſe ſins ſtill?
Lord forgive our debts, Lord heale us: every prayer and renewing of Repentance carries ſome debt away, till death comes, that excellent Phyſitian, which once for all per
But you will ſay, is Gods grace weake, that it cannot carrie away all dregs of corruption, as well as pardon? Why is pardon in the forgive
God is wiſe, let us not quarrell with our PhyIebuſites and the reſidue of that kinde,
Why doth God ſuffer theſe infirmities and diſeaſes to remaine in us?
Moſes had beene paſſionate? certainely himſelfe did not know himſelfe at the waters of ſtrife: that the ſeeds of anger ſhould be in the meekeſt man in the world? who would have thought that David whoſe heart ſmote him for cutting off the lap of Sauls garment,Peter,
Now the way to have it cured,Sanctification we have it in the Context; what doth God ſay? I will heale their backſliding, &c. after they had ſearched their hearts, and thereupon found iniquity; and then prayed, Take away all iniquity, after they had deſired a divorſe from their ſinnes, Aſhur ſhall not ſave us: and when they had ſome faith that God would cure them, and accordingly put confidence in God, the Father of the Fatherleſſe. Then ſaith God, I will heale their backſliding, ſo that ſenſe of pardon in the forgiveneſſe of ſinnes, and ſenſe of grace, comes after ſight, ſenſe, wearineſſe and confeſſion of ſinne. God doth not pardon ſinne, when it is not ſeene, ſorrowed for, nor confeſſed, and where there is not ſome degree of faith, to come to God the
Father of the Fatherleſſe, and the great PhyſitiI will heale their backſliding.
Let us therefore remember this, leaſt we de
David; after his fall did hee eaſily obtaine ſenſe of pardon? O no, God held him on the racke a long time, He roared all the day long,
his moiſture was turned into the drought of Summer. But when hee had reſolved a through and no ſleight confeſſion; when he had reſolved to ſhame himſelfe, and glorifie God; then ſaith he; And thou forgaveſt my ſinne, but till he dealt throughly with his ſoule without all guile, he felt no comfort. So it is with the children of God, when in the ſtate of grace they fall into ſinne; it is no ſleight, Lord have mercy upon me, that will ſerve the turne; but a through ſhaming of themſelves before God, and a through confeſſion, reſolving and deter
&c. if the ground be right, it is a high conceit of mercy: and ſuch have beene ſoundly humbled for their ſinnes. But doſt thou profeſſe ſo who liveſt careleſly in thy ſinnes and licentiouſly ſtill; ſurely thy ground is naught, for hadſt thou beene upon the racke, in Gods ſcalding-houſe and ſmarted ſoundly for ſinne; wouldeſt thou take pleaſure ſtill to live in ſinne? O no. Thoſe that goe on careleſly in their actions and ſpeeches not caring what they are, did they ever ſmart for ſinne who carrie themſelves thus? Surely theſe were neI will heale their backſliding. It is a fundamentall error in a ChriI will love them freely, for mine Anger is turned away.
HOS. 14.4, 5.—J will love them freely, for mine Anger is turned away.
J will be as the Dew unto Iſrael: he ſhall grow as the Lillie, and caſt forth his Roote as Lebanon.
Auſtin, thoſe that are to petition great perſons, they will obtaine ſome who are skilfull to frame their Petitions, leaſt by their unskillfullneſſe they provoke Anger inſteed of carrying away the
I will heale their backſliding, I will love them freely, &c. wherePhyſicke is the mid-wife of Nature, helping it to doe that which it cannot doe of it ſelfe: PhyI will heale their backſlidings.
We have an error crept in amongſt ſome of the meaner ignorant ſort of people, who thinke that God ſees no ſinne, when he hath once parThat hee ſees no iniquity in Iaakob, &c. Whence from theſe Hyperbolicall ſpeeches, they thinke that God ſeeth not that which we our ſelves ſee. But, hee heales our backſlidings, therefore hee ſees them, for how can he heale a wound, if he ſee it not? He ſees it, but not to their deſtruction who are freely juſtified by his grace. But we will leave this point, it being too much honour to them to
Iſay ſpeakes of a menſtruous cloth, get thee hence.
Now as God is a moſt gratious God, never weary of well doing and comforting his people, becauſe it is his nature to be mercifull: So hee hath ſuteable expreſſions of it, hee goes on with mercy upon mercy, loving kindneſſe upon loving kindneſſe. Hee had promiſed beI will heale their Backeſlidings, take in ſumme all their Apoſtacie, all ſhall bee healed. But this is not all, hee anſwers all the accuſaReceive us gratiouſly; So the anſwer is full, and ſuitable to their requeſt.
I will love them freely.
Put caſe, they out of conſcience of their own guilt ſhould ſee no worth in themſelves or cauſe why they ſhould bee reſpected: yet I ſee reaſon in mine owne love.
I will love them freely.
But may ſome ſay, How can God love freely?
Aske thy ſelfe, doth not a father and a mother love their child freely? what doth the child deſerve of the father and mother a great while? Nothing, but the mother hath many a weary night, and foule hand with it. Hath God planted an affection in us to love our
I will love them freely.
That which firſt of al we obſerve hence is this much.
That God loves his people freely. So Rom. 5.8, 9. Saith the Apoſtle. God commendeth his love towards us, in that while we were yet ſinners, Chriſt dyed for us: much more being juſtified by his blood, wee ſhall bee ſaved from wrath through him. The like wee have in Ezekiell, ſaith God,Iſraell, thus ſaith the Lord God, I doe not this for your ſakes O houſe of Iſraell, but for mine holy Names ſake, which ye have profaned among the heathen whether ye went. Adam when hee had ſinned that maine great ſinne, what did hee? fly from God, run away,Adam? nay, rather the quite contary: yet God loved him freely. The ſame may bee ſaid of Saint Paul for the
Ananias; Hee is a choſen veſſell unto mee, to beare my name before the Gentiles. Heere was no deſerving in Saint Paul,
Prodigall having ſpent all,
The Reaſon hereof is. 1. Becauſe it is his name and nature to bee gratious,
2. Becauſe no creature can deſerve any thing at Gods hands. 1. Becauſe by nature wee are all Gods enemies and therefore what can eneIames ſpeakes,Every good gift, and every perfect gift, is from above and commeth downe from the Father of lights, with whom is no variableneſse nor ſhadow of turning. And Saint Paul ſaith: That of him, and through him, and to him are all things:
To whom be glory for ever.
This in the firſt place ſerves for reproofe of our adverſaries of the Romiſh Church: who ſay, that God loves us for ſomething foreſeene in us which is good: or for ſomewhat which in time wee would doe to deſerve favour at his
when wee have done our best,
wee are unprofitable ſervants.
Secondly, It is for reproofe of Gods owne deare children, who becauſe they finde no deGrace, and not in free Grace it ſelfe. If wee would have any ſound peace, let us look for it in free Grace. Therefore the bleſſed Apoſtle, in the entrance of his ſalutations in his Epiſtles, ſtill joyneth Grace, and then Peace, to ſhew us that if wee looke for ſound Peace; wee can no where finde it but in Grace. Wee would finde Peace, in the Grace that is in us; but it is labour in vaine, for wee ſhall never finde it but in free Grace.
Hence wee may alſo bee comforted in the certainety of our ſalvation; for that grace and love and favour whereby wee are ſaved is in God, not in us. Now whatſoever is in him is immutable and ſure. So ſaith the Apoſtle, Nevertheleſſe the foundation of God ſtandeth ſure,
having this ſeale, the Lord knoweth them that are
his; and let every one that nameth the name of Chriſt, depart from iniquity. Where ſpeaking of election which comes from the free love of God, hee makes that a ſure foundation to build on; if there bee a reformation to depart from iniquity, wee may be comfortably aſſuElection, ſo is it with all the other fruits of God love: Vocation,
Adoption, Iuſtification, and Perſeverance: the foundation of God faſtly ſealed in the way of holineſſe ſtands good and ſure in all.
This further teacheth us, Thankfulneſſe un
And let it likewiſe breed Confidence in us to God in all our miſeries, both for pardon of ſinne, helpe in diſtreſſe, and comfort in ſorloves us freely, and did love us whilſt we were enemies: make therefore upon all occaſions the Apoſtles uſe of it. For if when wee were enemies wee were reconciled to God
by the death of his ſonne; much more being reconciled, wee ſhall be ſaved by his life?
I will love them freely.
In the next place, from hence we obſerve aThat God did not then begin to love them, when he ſaid I will love them freely: but to diſcover that love unto them, which hee carried unto them from all eternity. For inſtance hereof Saint Paul was beloved of God, ere God manifree love was,when it pleaſed God who ſeperated me from my mothers wombe, and called mee by his Grace, to reveale his ſonne in mee, &c. So Epheſ. 1.3, 4. The Apoſtle bleſſeth God in his ſalutation unto them, who had bleſſed them with all ſpirituall bleſſings in heavenly places in Chriſt. But whence fetcheth hee the ground hereof? According as he hath choſen us in him, before the foundation of the world, that we ſhould be holy and unblameable before him, in love.
will of God (how unequall ſoever in our eyes, who cannot with our ſhallow conceits ſound the depth of ſuch miſteries) being ground
Becauſe, Whatſoever is in God (manifeſted in time) is eternall and everlaſting in him, without beginning and ending, for wh tſoever is in God, is God.Wiſdome it ſelfe. And therefore his love diſcovered in time, muſt needs bee from all eternity.
Secondly, Jf God did then firſt begin to love us, when he manifeſted his love unto us, then there ſhould be a change in God; becauſe hee ſhould love them now, that hee did not formerly love, As wee ſee, thoſe who loved Paul after his Converſion, loved him not before, there was then a change in the Church: in which caſe, if God ſhould ſo love, hee ſhould bee changeable, and ſo be like unto man.
And then againe Chriſts Prayer. Iohn. 17. makes it cleere, that the love of God beginneth not with the manifeſtation thereof: for Chriſt there, knowing all the Fathers ſecrets (as comThat the world may know, that thou haſt loved them, as thou haſt loved me. Now how he loved Chriſt is alſo ſhewed a little after; For thou lovedſt me before the foundation of the world:
The Uſe heereof, is, firſt of all, againſt thoſe who meaſure Gods love and favour by their owne feeling, becauſe as God loved them beThis is my beloved ſonne,
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 counIob 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, 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,
even ſo then as this preſent time alſo there is a remnant, according to the election of grace. So 2. For Vocation: when
Epheſians were ſaved by Grace;
In his kindneſse towards us through Chriſt Ieſus: hee afterwards ſheweth, when this grace began firſt to have being,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,
according to the riches of his grace. So 4. For the grace of Love: Wee love him,
becauſe he loved us firſt. 5. For Juſtithat Chriſt hath loved us,
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 ofFor it is God which worketh in us,
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.
It is the gift of God,
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:but God loves us freely, &c. It ſhould rather hum
And hence alſo it followeth infallibly;The gifts and calling of God, are without Repentance. Faith and RepenPerſeverance 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, contiWho alſo ſhall confirme you unto the end,
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,
and afterwards receiveth us into glory. So in another place, after the Apoſtle had prayed, Now the very God of Peace Sanctifie you wholy;
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.
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.
Now how ſhould we manifeſt our love to God?
Pſal. 19. & Pſal. 119. Secondly, in loving his people, 1 Ioh. 5.1, 2. Thirdly, in longing for, and loving his ſeRevel. 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 touI will heale their backſliding, I will love them freely, for mine Anger is turned away from him. The ſoule which is touched with the ſenſe of wrath and defiled with the ſtaines of ſinnes dreadfull impreſſions, receives all this cheerefully, and more too: therfore in ſuch caſes, we muſt take in good part the largeneſſe of Gods expreſſiFor mine Anger is turned away from him. To unſold the words therefore.
Anger is the inward diſpleaſure which God hath againſt ſinne, and his purpoſe to puniſh it:
That there is Anger in God againſt ſin.
Wee need not ſtand to proove the point it is ſo manifeſt to every man, the Scripture is coPſal. 74.1.
Iob 42.7. Pſalme 6.1. Pſalme 90.11. Pſalme 38.1, 3. Iſa. 63.6. with many the like plaThat there is Anger in God againſt ſinne; wee will rather ſee the Reaſon of it.
Becauſe there is an Antipathie betwixt him and ſinne, which is contrarie to his pure nature. Sinne as it oppoſeth God, ſo it is contrarie unto him; and indeed, ſinne would turne him out of his ſoveraigntie. For what doth a man when hee ſinnes wittingly and willingly, but turne God out of his governement, and cauſes the divell to take up Gods roome in the heart? when a man gives way to ſinne, then the di
Angels
of Heaven, but tumbled them thence, never to returne againe.Adam out of Paradice, and made God angry with him and the whole world,My God, my God,
why haſt thou forſaken me? If God thus ſhewed his anger againſt ſinne, in puniſhing it in Chriſt our Surety, who was made ſinne for us, and yet had no ſinne in himſelfe: how will he puniſh it much more in thoſe who are not in Chriſt: thoſe who ſtand in their owne ſinne and guilt, what will become of them? So that God is angry with ſin and with nothing elſe.
The ſecond thing we gather from this, where he ſaith, My Anger is turned away from him, Gods Anger being taken eſpecially for judge
That Gods Anger is the ſpeciall thing in Afflictions.
They come from his Anger, (as hath beene ſhewed) therefore hee ſaith, I will take mine Anger from you, whereby hee meanes judgeDeut. 29.20. and ſo in many other places.
Judgements then are called Gods Anger.
mine Anger is turned away from him, for this unremooved imbittereth every croſſe though it be never ſo ſmall. Let Gods Anger be upon a man, and he will make a conceit, a very light thing, to be as a heavie croſſe unto him, and vexe him both in body and ſtate, more then mightier croſſes at ſome other time ſhall. Will you ſee this in one inſtance, where God threatAnd the Lord will ſmite thee with the botch of Aegypt,
and with the Emrods, and with the ſcah, and with the itch whereof thou canſt not be healed. What is a ſcab, and an itch and the like ſuch a terrible judgewhereof thou canſt not bee healed. When the vermine came in Gods AnPharoahs skill, and his Magitians skill, could not beate them out,this was the finger of God. Let any thing come as a meſſenAnger, it comes with vengeance and ſticks to the ſoule, like a fretting leproſie,
Anger is raiſed and kindled againſt a perſon, you may remoove this and that, change place and company, and uſe of helpes, yet it will never leave fretting till it have conſumed him, unleſſe it be removed by Repentance, if it be never ſo ſmall a ſcratch or itch, al the Phyſick in the world ſhal not cure it. For as the Love of God makes all other things in God comfortable unto us, ſo it is his Anger which makes al his Attributes terrible: as for his Power, the more he loves me, the more he is able to doe me good. But otherwiſe, the more he is Angry and diſpleaſed, the more his other Attributes are terrible. If he be Wiſe, the more hee will find out my ſinnes; if hee bee Powerfull, and angry, the more he can revenge himſelfe on me: is he Angry and Juſt; the more woe to me. So there is nothing in God when he is Angry, but it is ſo much the more terriFor mine Anger is turned away from him.
Tophet, and ſets it a fire like a river of Brimſtone. Therefore this is a wondrous ſweet comfort and incouragement when he ſaith, For mine Anger is turned away from him. Whence in the next place wee may obſerve,
That God will turne away his Anger upon Repentance.
When there is this courſe taken (formerly mentioned) to turne unto the Lord & to ſue for pardon: to vow Reformation, Aſhur ſhall not ſave us, and a through reformation of the partiFather of the Fatherleſſe, in whom they finde mercy: then Gods Anger is turned away. God upon Repentance will turne away his Anger. The point is cleere, wee ſee when the Lord hath threatned many grievous judgements and plagues for for ſinne, one upon the neck of anoDeut. 28. & 29. It followes, And it ſhall come to paſſe when all theſe things are come upon thee;
the Bleſsings and the Curſes which I have ſet before thee: and thou ſhalt call them to minde among all the nations whether the Lord thy God hath driven thee: and ſhalt returne unto the
Lord thy God, &c. That then the Lord thy God will turne thy Captivity, and have compaſſion upon thee, &c. After Repentance, you ſee the promiſe comes preſently after: not that the one is the meritorious cauſe of the other; but there is an order of things, God will have the one come with the other: where there is not ſence of ſinne and humiliation, and thence prayHis anger is turned away. God hath eſtabliſhed his order, that the one of theſe muſt ſtill follow the other.
Another excellent place to the fore-named, wee have in the Chronicles. If my people that are called by my Name,
ſhall humble themſelves and pray: (as they did here in this Chapter Take words vnto your ſelves) and ſeeke my face; and turne from their wicked wayes: As they did here, Aſhur ſhall not ſave us, we will not ride upon horſes &c. We will no more rely on the barren falſe helps of forraine ſtrength, what then? I will heare from Heaven, and will forgive their ſinne, and will heale their land. Here is the promiſe, whereof this text is a proofe, ſo in all the Prophets there is a multiplication of the like inſtances and promiſes; which wee will not ſtand upon now, as not being controverExodus. Iehovah, Iehovah, God, Mercifull, and Gratious,
keeping mercy for thouſands, forgiving iniquity and tranſgreſſion, and ſinne, &c. And ſo it is ſaid, At what time ſo ever a ſinner reEZe. 18, and .33. forgive
And for Examples: ſee one for all the reſt, let the greater include the leſſer. Manaſſeth was a greater ſinner then any of us all can bee, becauſe hee was inabled with a greater authori
That of the Prodigall, is a parable alſo fitted for this purpoſe; who had no ſooner a ReſoFilius timet convitium,
David, who was a good man,his moyſture was turned into the drought of Summer, hee roaring all the day long. But when once hee dealt throughly in the buſineſſe and reſolved, I will confeſſe my tranſgreſſions unto the Lord; and thou forgaveſt the iniquity of my ſinne. Let our humiliation be reall and through, with prayer for pardon, and purpoſe to reforme, and preſently God will ſhew mercy.
The Reaſon is cleere, Becauſe it is his Nature ſo to doe: his Nature is more inclined to mercy then anger: For him to be angrie, it is ſtill upon ſuppoſition of our ſinnes. But to be mercifull and gratious, it alwayes proceedes from his owne bowels, whether wee be ſinWho is a God like unto thee (ſaith the Prophet) that pardoneth iniquity,
and paſſeth by the tranſgreſſion of the remnant of his heritage, hee retaineth not his anger for ever; becauſe he delighteth in mercy. Things naturall come eaſily, without paine, as beames from the Sunne, water from the Spring, and as heate from fire: all which come eaſily, becauſe they are naturall. So merMine anger is turned away from him. The Vſe is,
Firſt, to obſerve Gods Truth in the performine Anger is turned away. As they conThoſe that know thy name will truſt in thee,
for thou never faileſt thoſe who put their truſt in thee. Let us then open our hearts unto God, and confeſſe our ſinnes unto him, and if wee reſolve amendment, wee ſhall finde the truth of his gratious proThe name of the Lord is a ſtrong tower, and the righteous fly to it and are ſafe. This name of mercy, grace, and favour, is a ſtrong tower to diſtreſſed conſciences, let us therefore remember to fly unto it when our conſciences are awaked and diſtreſſed with ſinne, and ſence of Gods diſpleaſure. Seeing theſe kinds of
Ioab once was from his: but ſhall at all times finde grace and mercy to helpe us at the time of neede: it is a comforMine anger is turned away from him.
But it may bee ſaid, How is Gods anger tur
The anſwer is, that there is a double Anger of God, whereby wee muſt judge of things, for, either it is
Vindicative, or Anger.
Fatherly — Anger.
God after our firſt converſion he remooveth his Vindicative anger;
Fatherly anger: which God alſo removes with the ſhame and correction attending it, when wee reforme and amend our wicked wayes. There is
A Child of Anger.
A Child under Anger.
Gods Children are never children of wrath and anger, after their firſt converſion; but ſomeDavid after he had ſinned that foule ſinne, was a child under wrath, not a child of wrath. So if wee make bold to ſinne we are children under wrath: for oft-times God begins correction at his owne houſe,Moſes, that he was not ſuffered to enter into the land of Canaan. And David when he had numbred the people, God was angry with him, and with the Corinthians alſo for unreverent receiving of the Lords-ſupper. But here is a courſe preſcribed to remove his fatherly anger, and to enjoy the beames of his countenance and Sun-ſhine of his favour in Chriſt: if we humble our ſelves, conFor mine Anger is turned away from him. But it may be asked,
In times of affliction how may wee know Gods Anger to bee remooved; when yet wee endure the affliction?
The anſwer is, that God is infinitely wiſe, and in one affliction hath many ends, as
1. When he afflicts them, it is to correct them for their ſinnes: after which when they have puld out the ſting of ſinne by confeſſion and hu
But even then they may know that things come not in anger unto them, by this,
For mine anger is turned away from him.
The laſt Point we obſerve from hence, and gather from all theſe generall truths is, this,
Where there is not Humiliation for ſinne, and hearty Prayer to God, with reformation of our wayes, flying unto God for mercy (who is mercifull to the Fatherleſſe) there Gods wrath continues.
For as where they are performed his anger
healing backeſlidings, and of turning away iniquity; let us looke well to our ſelves, and to the preſent ſtate of things, that our diſeaſes be ſoundly cured, our perſonall diſeaſes, and then let us be ſenſible of the diſeaſes of the land and pray for them; for there are univerſall diſeaſes and ſinnes of a kingPaul tels thoſe who did not puniſh the inceſtuous perſon,Why are yee not humbled rather for this deed? Where there is a publicke diſeaſe, there is a publicke anger hangEphraim did, of whom the Spirit of God ſaith: When Ephraim ſpake trembling;
he exalted himſelfe in Iſrael: but when he offended in Baall he dyed. Ephraim had got ſuch authority, what with his former victories, and by the ſignes of Gods favour among them, that when he ſpake, there was trembling, and he exalted himſelfe in Iſrael. But when he offended once in Baall, that is when he became an Idolater, he dyed. It is meant of the civill death eſpecially; that he loſt his former credit and reputation. We ſee then the dan
Remember, when we are to deale with God, that he is the great moover of all things, who if he be angry, can overturne all things, and croſſe us in all things: and can alſo heale us of all our diſeaſes. But what muſt we doe if wee would be healed? We muſt take the courſe preſcribed here. Take unto us words, humble our ſelves, and have no confidence in Aſhur, munition, people; or in the worke of our hands: but truſt in God, ſo ſhall we, be happy and bleſIf hee be on our ſide who can be againſt us? Let us all (Miniſters and all) reforme our ſelves, and ſtand in the gap, after the courſe here preſcriI will heale their backeſliding, I will love them freely, for mine anger is turned away from him.
Therefore let us doe as Iaacob did with Eſaw,
Iaakob comes before him humbly,Abigall quieted David by humbling herſelfe before him,Aaron ſtood with his canſer betwixt the living and the dead, offering inTake with you words. God is wondrouſly mooved to pitty,I will heale their backſliding, I will love them freely, for mine anger is turned away from him.
HOS. 14.5.J will be as the Dew unto Iſrael: he ſhall grow as the Lillie, and caſt forth his Roote as Lebanon.
His branches ſhall ſpread, and his beauty ſhall be as the Olive tree and his ſmell as Lebanon.
Take with you words and turne to the Lord, ſay unto him, take away all iniquity, and receive us gratiouſly, &c. Whereupon a Reformation is promiſed, Aſhur ſhall not ſave us, wee will not ride upon horſes, &c. Which was a reformafalſe Confidence. Now (as we have heard) God anſwers them to every particular. He makes a gratious promiſe, That he will heale their backeſliding, according to their Prayer, Take away all iniquity, and to that, Receive us gratiouſly, hee anſwers, I will love them freely, for mine anger is turned away from him.
Now it cannot bee but that God ſhould redoing good to them: ſaying,
I will be as the Dew to Iſraell,
&c.
In which words the holy Prophet, doth firſt by a Metaphar and borrowed ſpeech ſet downe the ground of all happineſſe. So that there is here given a more full ſatisfaction to the deſires of the Church.
Now the words read are a fuller ſatisfaction to the deſires of Gods people, which were ſtirI will be as the Dew unto Iſraell, where,
1. You have ſet downe, The cauſe of all, which followes: God by his gratious Spirit will bee as the Dew unto Iſraell.
2. And then upon that, the proſperous ſucDew of Gods Spirits hath in them, They ſhall grow as the Lillie.
J but the Lilly growes, but hath no ſtability: every thing that growes is not well rooted. Therefore, hee adds in the ſecond place, They ſhall caſt out their rootes as Lebanon, that is, with growth they ſhall have ſtability: not onely grow in hight ſpeedily, but alſo grow faſt in the roote with firmeneſſe.
And likewiſe, as every thing that growes in roote and firmneſſe doth not ſpread it ſelfe, hee ſayes he ſhall not only grow upward, and take roote downe-wards, But his branches ſhall ſpread; whereby hee ſhall bee more fruitfull and com
O! but every thing that growes, is rooted and ſpreads, is not for all that fruitfull: therefore hee ſaith, they ſhall be as the Olive tree, his beauty ſhall be as the Olive tree for fruitfulneſſe.
Yet, though the Olive bee fruitfull, it hath no pleaſant ſmell, nor good taſte, therefore hee adds another bleſſing to that: they ſhall in reas the ſmell of Lebanon. Which was a wondrous pleaſant delightfull place, which yeelded a pleaſant ſavour round about. So wee ſee what a compleate kinde of growth this is: wherein bleſſing upon bleſſing is promiſed, the Holy Ghoſt cannot enough ſatisfie himſelfe in varietie of comfortable exgrow, be ſtedfaſt, fruitfull, delightfull, and pleaſant. So that we have here to conſider.
Before we come to the wordes themſelves, if we remember and read over the former part of the prophecie, we ſhall find it full of terrible curſes; all oppoſite unto that here promiſed, to ſhew,
Wee can never be in ſo diſconſolate a ſtate, but God can alter all.
Bleſſings as well as Curſes: Mercie as well as Iuſtice; which is more proper to his nature then that. Therefore, let Chriſtian ſoules never be diſ
Salomon ſaith, This is ſet over againſt that, &c. Jf there be a thouſand kinds of ills, there are many thouſand
I will be as the dew unto Iſraell, and hee ſhall grow as the Lilly: and caſt forth his rootes as Lebanon: his branches ſhall ſpread, and his beauty be large, &c. Whereunto tends all this largeneſſe of expreſſion? God doth it in mercy unto us, who eſpecially need it, being in a diſtreſſed, diſconſolate eſtate. Therefore they are not words waſtfully ſpent; we may marvaile ſomeIſaiah, and ſo in ſome other Prophets, to ſee the ſame things in ſubſtance ſo often repea
One would thinke, is not a word of God ſufficient?
Yes, for him, but not for us; we have doub
And marke againe in the next place, how the Holy Ghoſt fetcheth here this comfort from things that are moſt excellent in their kinde. They ſhall grow as the Lillie, that growes fairely and ſpeedily: And they ſhall take roote as Lebanon; to ſhew that a Chriſtian ſhould be the exSunne, to Lions, Trees of Lebanon, Cedars, and Olive Trees for fruitfullWhat ſingular
thing doe yee? He muſt not be a common man. Therefore, when God would raiſe his people, he tells them, they ſhould not be common men, but grow as Lillies, be rooted as Trees, fruitfull as Olives, and pleaſant beautifull, as the goodly ſweet-ſmelling trees of Libanus. How gratiouſly doth God condeſcend unto us, to teach us by outward things, how to helpe our ſoules by our ſenſes: that when we ſee the growth, fruitfulneſſe, and ſweetneſſe of other things; we ſhould call to mind what we ſhould be, and what God hath promiſed we ſhall be, if we take this courſe and order formerly pre
I will be as the dew te Iſraell, &c.
Theſe ſweet promiſes in their order follow immediately upon this, that God would free
Gods love is a fruitfull love.
Whereſoever he loves, he makes the things lovely: we ſee things lovely; and then we love them: but God ſo loves us, that in loving us he makes us lovely. So ſaith God by the Prophet,
I have ſeene his wayes and will heale him: I will lead him alſo and reſtore comforts unto him, and to his mourners.
I will greatly rejoyce in the Lord; my ſoule ſhall be joyfull in my God: for hee hath cloathed mee with the garments of ſalvation; hee hath covered mee with the robe of righteouſneſſe: as a bridegroome decketh himſelfe with ornaments, and as a bride adorneth her ſelfe with her jewels. Thus he makes us ſuch as may be aimeable objects of his love, that he may delight in.
For his love is the love, as of a gratious ſo of a powerfull God, that can alter all things to us, and us to all things; he can bring us good out of every thing, and doe us good at all times, according to the Churches Prayer: Doe good unto us.
Wherefore ſeeing God can doe us good, and ſince his love is not only a pardoning love, to take away his anger; but alſo ſo compleat and fruitfull a love, ſo full of ſpirituall favours: I will be as the dew unto Iſraell: and hee ſhall grow up as the Lillie, &c. Let us ſtand more upon Gods love then we have formerly done, and ſtrive to have our hearts inflamed with love toDavid doth:I love the Lord, becauſe hee hath heard my voice and my ſupplications. It may be for outward condition, that even where God loves they may goe backewards ſo and ſo: but for their beſt part their ſoules, God will be as the
Dew to them; and they ſhall grow as Lebanon. God will bee good to them in the beſt things. And a Chriſtian when he begins to know what the beſt things are concerning a better life: he then learneth to valew ſpirituall bleſſings and favours above all other whatſoever. TherDavid ſaith: There be many who ſay, who will ſhew us any good, Lord lift thou up the light of thy Countenance upon us. Thou haſt put gladneſſe in my heart,
more then in the time that their corne, and their wine increaſed. So God fits his gratious pro
I will be as the Dew to Iſraell.
To come to the words in particular,2. The excellenI will be as the Dew unto Iſraell.
How will God be as the Dew to Iſraell?
This is eſpecially meant of and performed to the Church under the New Teſtament, eſpeDew in many reſpects.1. Becauſe it comes freely from God.
Firſt, The Dew doth come from above. God ſends it, it drops from above and cannot bee
Dew, which ſhould teach us to go to God, as the Church doth here, and pray him to deale gratiouſly with us, to do good to us, for this cauſe laying open our ſoules unto him, to ſhed his Grace into them.
The Dew doth fall Inſenſibly and Inviſibly. So the Grace of God, wee feele the comfort, ſweetneſſe and operation of it, but it fals inſenſibly without obſervation. Jnferiour things heere feele the ſweet and comfortable influence of the Heavens, but who ſees the active influence upon them, which how it is deThe winde bloweth where it liſteth, and thou heareſt the ſound thereof, but canſt not tell whence it commeth, or whether it goeth: ſo is every one that is borne of the Spirit. Jt workes we know not how: we feele the worke, but the manner of working is unknowne to us. Grace therefore is wrought
falls like the dew, by little and little, drop and drop, line upon line, it falls ſweetly and undiſcernably upon them at the firſt. Therefore, it is hard to ſet downe the firſt time, ſeeing (as our bleſſed Saviour ſpeakes) grace at the firſt is wondrous little, likened to a graine of Muſtard-ſeed. But though it be ſmall at firſt,Ieſſe was a deDew or the blowing of the winde.
Againe, as it fals undiſcernably and inviſibly,very ſweetly and mildly, not violating the na
Dew, In regard of the Operations of Dew. For what effects hath Dew upon the earth? firſt it cooles the ayre when it fals, and then with cooleneſſe it hath a fructia conſuming fire) till we take that courſe to looke upon him in Chriſt for the pardon of ſinne:Sonne be of good comfort,
1. Grace like dew is a cooler.thy ſins are forgiven thee, O! this hath a coolThis day ſhalt thou be with me in Parradice, O! how it cooled and chered the good theefe, and comforted him. And ſo when God ſayes unto the ſoule, I am thy Salvation, O! when the ſoule feeles this, how is it cooled and refreſhed?
And the ſoule is not onely cooled and re2. Grace fructifiIt is alſo ſweetned and made fruitfull with comfort to the ſoule. If we were to ſee a man in the pangs of conſcience, ſtung with fiery temptations, as with ſo many fiery ſerpents and poyſoned darts, which drinke up the ſpirits, and preſents God a conſuming fire, and Hel beneath full of inſupportable torments ſet on by the inFor I will powre water upon him that is thirſtie, and floods upon the drie ground,
I will powre my Spirit upon thy ſeed, &c. So Grace it turnes the barren wilderneſſe, the heart drie of it ſelfe, and makes it fruitfull. Wee know what Paul ſaid of Oneſimus, a fruit
6. Grace is unrein regard of the unreſiſtibleneſſe thereof; for as nodew from falling from the ſweet influence of Heaven unto us,Hee ſhall come downe like raine upon the mowen graſſe: as ſhowers that water the Earth, which as they coole and fructifie, ſo come they unreſiſtibly.
Let none therefore be diſcouraged with the deadneſſe, drieneſſe,as the dew unto them. Therefore let them come unto the ordinances of God with wondrous hope, confidence and faith that he will be as dew unto them, that ſeeI will be as the dew unto Iſraell. Therefore let us attend upI will be as the dew unto Iſraell.
3. The order of Gods Promiſe.Take away all iniquity, and receive us gratiouſly, doe good to us. Then he gives a ſpirit of rethat he will forgive their ſinnes, love them freely, &c. And be, as the dew unto Iſraell. He will be as the dew unto Iſraell, but he will give them grace firſt to bee humbled, confeſſe ſinne, and pray to God for grace and forgiveneſſe. There is an order of working in the ſoule: God giveth Juſtification before SanIf we confeſſe our ſinnes hee is faithfull and juſt to forgive us our ſinnes,
and to cleanſe us from them, ſaith S. Iohn. Where theſe goe before, grace will foltakes away iniquity and heales their ſoules in regard of the guilt of their ſinnes: unto thoſe hee will be as dew. TherWhoſoever is in Chriſt,
hee is a new creature. When this is done, God will be as the dew: becauſe he doth pardon our ſinnes for this cauſe, that he may thereby fit us to be entertained in the covenant, and are
take away all iniquity: deſireth althe dew of grace to make it better; this order is not onely neceſſary on Gods part, but in re
Therefore leaſt we deceive our ſelves, let this be an uſe of triall from the order, that if we finde not grace wrought in our natures to reloves freely: there alſo he gives the beſt fruits of his love, bedew of his grace to worke upon and alter our natures. Chriſt came not by blood alone to die for us, but by water alſo to ſanctifie us. He will not onely love freely: but he will be as the dew where he loves freely: therefore if we have not ſanctifying grace, we have not as yet pardoning grace. For, we know the Prophet joynes them both together:Bleſſed is
If we retaine a guilefull falſe ſpirit, our ſinnes are not forgiven, we ſee both theſe are put together.
And ſeeing all theſe good things come from God, it is neceſſary to take notice of what hath beene ſaid of Gods goodneſſe, that we doe not rob God of his due glory, nor our ſelves of the due comfort that we may draw thence. The Egyptians had the river Nylus that overflowed the land every yeere, cauſed by anniverſary winds, which ſo blew into the mouth of the riNylus. Hereupon they did not depend upon Gods bleſſing, nor were ſo holy as they ſhould: but were proud of their river, as is intimated by Moſes unto the people.But the land whether thou goeſt in to poſſeſſe it, is not as the land of Egypt, from whence yee came out, where thou ſoweſt thy ſeed, and wateredſt it with thy foot, as a garden of herbes: But the land whether yee goe to poſſeſſe it, is a land of hills and valleyes, and drinketh water of the raine of heaven: a land which the Lord thy God careth for, &c. They having more immediately raine from Heaven, ſaw Gods hand in watering it, whereas the Egyptians did not. And what makes a Papist to be ſo unthankfull? He thinks he can with his owne induſtry water his owne ground with
In God wee live, moove, and have our beeing: much more in grace, we have all our nouriſhment, ſpirituall being,dew of HeaSunne of Righteouſneſſe, which makes a Chriſtian life, to be noI can do all things (ſaith Saint Paul) big and great words. O! but it is, through Chriſt that ſtrengthens me. Theſe things muſt not be forgotten, for a child of the Church, is a child of grace, by grace he is what he is, he hath all from Heaven.Ezekiel. And the land of Aegypt ſhall be deſolate and waſte, and they ſhall know that I am the Lord, becauſe hee hath ſaid, the river is mine, and I have made it. He ſhall be deſolate, becauſe he boaſts and brags of his river, and depends not upon God for the ſweet ſhowers of the former and the latter raine: they boaſted becauſe it was a fat fruitfull counRomans called their granary. But wee muſt looke for all from Heaven; God by his Spirit will be as the dew.
You know in Paradiſe there were foure rivers that watred the Garden of God, that ſweet place,There is a River the ſtreames whereof makes glad the Citie of God (as the PſalMediator: So though we have of the Water and Dew, yet notwithſtanding the head and ſpring of all is from without the Church, in Heaven, in Chriſt, in the Mediator. And therefore in all the excellent things we enjoy in the Church, let us looke to the Originall firſt cauſe; Chriſt by his Spirit, He is as the Dew to his Church.
This affoords likewiſe an Vſe of Direction,
How to come to have grace to ſanctifie and alter our natures?
Take away all iniquity, and receive me gratiouſly: Heale my ſoule for I have ſinned againſt thee. O love mee freely, Turne away thy angry face from my ſinnes, and be as the Dew unto my barren ſoule; my dead ſoule, O quicken it, make good thy prolike raine upon the mowen graſſe;
Aſſyrians and Babylonians were the ruine of the ten Tribes. But begin alwaies firſt in Heaven, ſet that great wheele a working, and he will make all things comfortable, eſpecially for our ſoules: then we ſhall not onely finde him to make good this promiſe, I will be as the Dew unto Iſraell: but the reſidue which follow af
He ſhall grow as the Lillie,&c.
Thoſe unto whom God is Dew, a double bleſſing, he will make them grow, and ſo grow, as they ſhall grow up as the Lillie: Thiſtles and nettles and ill weeds grow apace alſo, but not as Lillies; but Gods children are Lillies, and then they grow as Lillies.
How doe Chriſtians grow like Lillies?
Firſt, for beauty and glory. There is ſuch a kinde of glory and beauty in that plant, that it is ſaid by our Saviour,1. In regard of beauty and glory Mat. 5.29.
Salomon in all his royalty was not arrayed like one of theſe, becauſe his was a borrowed glory from the creature, but the Lillie hath a native beauty of its owne.
Againe,2. In regard of ſweet fragrant ſmell.Lillie hath a ſweet and fragrant ſmell, ſo have Chriſtians, a ſweetneſſe and ſhiHis ſmell ſhall bee as Lebanon, &c.
And then againe,3. In regard of purity.of purity and
whiteneſſe: So Chriſtians are pure and unſpotLillies, beautifull and glorious in the eyes of God, and of all thoſe who have ſpirituall eyes, to diſcerne what ſpirituall excellency is: howſoever in regard of the world their life be hidden. Their excellencie is vailed with infirmities, afflictions and diſgraces by the malignant Church: yet in Gods eſteeme, and in the eſteeme of his children they are Lillies; all the dirt in the world caſt upon a pearle, cannot alter the nature of it: So, though the world goe about to beſmeere theſe Lillies with falſe imputations, yet they are Lillies ſtill and have a glory upon them; for they have a better ſpirit and nature then the world hath. And they are ſweeter in their converſation then the world; for when they have begun to be Chriſtians, they ſweeten their ſpeeches and diſcourſes. There is no Chriſtian who is not of a ſweet converſation, ſo farre as grace hath alte
4. In regard of ſuddaine growth.Lillies, and then grow as Lillies for ſweetneſſe, glory and beauLillies eſpecially, in regard of ſuddaine growth. When God gives a bleſActs 2.41. Mat. 11.12.
Peter: The Kingdome of Heaven ſuffered violence in Iohn Baptiſts time, that is, the people thronged after the meanes of grace, and offered a holy violence to the things of God. So when this dew of grace fell, it was prophecied of it,The youth of thy wombe (ſaith he) ſhall be as the morn
The Dew comes out of the wombe of the morning, for the morning begets it. Thy youth ſhall be as the dew of the morning; that is, they ſhall come in great abundance, as we ſee it fell out in the firſt ſpring of the Goſpell. In the ſpace of forty yeares by the preaching of the Apoſtles what a deale of good was done through a great part of the world: How did the Goſpell then breake out like lightning by meanes of that bleſſed Apoſtle Paul, who himſelfe carried it through a great part of the world.
And now in the ſecond ſpring of the GoſLuther began to preach:England, Scotland, Swethland, Denmarke, the Palatinate, a great part of France, Bohemia and of the Netherlands. How many Lillies grew up heere on a ſuddaine? Sudden growths are ſuſIohn. 2.1, &c. Where is the difference? that he did that miraculouſly in a ſhort time, which he uſually effects in conGermanie, how quickly God hath turned his hand to helpe his Church, and hiſſe for a deſpiſed forgotten nation to trample downe the inſulting, afflicting, menaThey ſhall grow as the Lillie, the accompliſhment of this promiſe is not wholly yet come, for there be bleſſed times approachIewes are converted, They ſhall grow as the Lillie, in thoſe glorious times there ſpoken of, at the converſion of the Iewes,fulneſſe of the Gentiles comming in: the accompliſhment whereof we expect, to the rejoycing of our hearts; that they ſhould at length proove indeed with us the true children
Abraham.
Therefore, we ſhould make this Vſe of all, labour that the Dew of God, may proove the Dew of Grace, that God would make us Lillies. If we would be beautifull and glorious, have a luſtre upon us, and be as much beyond others as pearles are beyond common ſtones, and as Lillies are better then Thornes and Briers, let us labour to have the Grace of God, ſo to be accounted Lillies, whatſoever the world ac
Lillies, who caſt a good and a ſweet favour. For we ſhall gaine by their acquaintance,Solomon affirmeth to be better, and more exellent then their brethren What are other people then? they are but Thornes; therefore let not thoſe which are Lillies have too much, or neere acquaintance with Thornes, leaſt they pricke us, and (as our BleſCanticles, He feedeth among the Lillies. And indeed where is there any true delight to be had under Heaven, but in their company who are gratious.
David toward the moſt excellent of the land,grow as the Lillie, but (as it followeth) we ſhall caſt forth our rootes as Lebanon.
And caſt forth his rootes as Lebanon.
as the Lillie, and caſt forth our rootes as Lebanon.
But how ſhall wee come to grow?
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.truſt in Aſhur, but will renounce our particular perdew of Gods Spirit will make us grow: therefore, take this order to imdew, and that we ſhall grow as Lillies: make good thy promiſe then, that I may finde the effectuall power of it tranſ
And know,2. We muſt uſe all meanes of growth.Dew of his Grace, and of growth as Lillies, &c. This implyeth a ſubI will give you the Land ef Canaan, did onely promiſe it, leaving the remainI 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 wa
A growing upward, orA growing in the roote, orA 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 particu
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 upHezekiah of Gods people,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 fix
Now whence comes this rootedneſſe and firme ſtabilitie of Gods Children?
Ioh 1.16.
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 beThe 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 ſalvatiDoe this and live, but his ſecond is,Beleeve this and live: So as howſoever our ſtate in grace be but little, yet it is of a bleſſed growing ſpreading firme na
It may ſeeme that theſe things are not ſo, Gods Children doe not alvvayes grow and ſpread themſelves: but they are often overtur
This is nothing, they are mooved,but not remooved:All this is come upon us, yet have we not forgotten thee: neither have we dealt falſly in thy covenant: our heart is not turned backe, neither have our ſteps declined from thy way, though thou haſt broken us in the place of Dragons; and covered us with the ſhadow of death, &c.
And againe, though they fall; yet they learne to ſtand faſt by their falls, are gainers by their loſſes, and become ſtronger by tneir weakPeter after his fall took deeper rooting, and David, &c. ſo after all outward ſtormes and de
But why then are they not more comfortable in their lives, in feeling and ſeeing of Gods wiſe ordering of things?
Firſt, becauſe though God worke ſtrongly and ſurely in them, yet he doth it for the moſt part ſlowly (as the Wiſeman ſpeakes) all his workes being beautifull in time:
Secondly, becauſe the anguiſh of the croſſe (if it bee quicke and ſharpe) many times takes away the apprehenſions of Gods excelMoſes for anguiſh and vexation of ſpirit:No affliction (ſaith the Apofor the preſent is joyous, though afterwards
Then againe Satans malice, who caſts in floods of temptations, is great: ſo that the ſoule cannot enjoy that ſweet tranquillity and peace it otherwiſe might, caſting in doubts and numbers of what-ifs into the ſoule: ſo that for a time, he cauſes a ſtrong diverſion in them, whence after that, there followeth peace a
It is long alſo of our ſelves, who are not armed for croſſes and afflictions, untill we are ſudden
And laſtly, it comes alſo from Gods wiſe ordering and diſpoſing Providence, who will not do all at once: our comforts muſt come by de
Hee ſhall caſt forth his rootes as Lebanon.
We ſee then that the ſtate of Gods children is
Every man in his beſt eſtate is altogether vanity; vanity in himſelfe, and truſts in vanity. What ſtableneſſe can there be in vanity? Can a man ſtare non ſtante? ſtand in a thing that ſtands not in it ſelfe? Will a picture continue that is drawne upon the Ice? will it not faile and melt away when the Ice upon which it is drawne thawes? So all theſe who have not the dew of Gods grace, they are as a picture upon the water, have no foundation, and ſtand upon that which cannot ſtand it ſelfe. Therefore the Scripture compareth them to the worſt of graſſe, which hath no good roote,Aſſyrian, Perſian, Grecian and Romane MoCities themſelves, they have died like men, and had their periods. Onely a Chriſtian hath a kingdome, a ſtable conditiFaith, Love and Ioy. Therefore a poore Chriſtian is firme and ſtable even in this life, having union with Chriſt, though he creepe upon the earth and ſeeme a deſpiſed perſon, yet his roote is in Heaven, where he hath union with Chriſt; His life is hid with God in Chriſt:
when hee ſhall appeare, he ſhall appeare with him likewiſe in glory. Therefore, if Chriſt be firme, the eſtate of a Chriſtian muſt needs be firme: For he is a Cedar, another man is as graſſe or corne upon the houſe top,All fleſh is graſſe, ſaith the Prophet: Object. I but they have wit and memory, and parts, &c. yet they are but as the flower of the graſſe, perO the word of the Lord, and comendures for ever,
David,
Thoſe who are planted in the houſe of the Lord,
ſhall flouriſh in the Courts of our God, They ſhall ſtill bring fruit in their old age, they ſhall be fat and flouriſhing, they ſhall grow like a Cedar in Lebanon.
Cedar, that is rooted, and takes deeper and deeper roote, and never leaves growing till he grow to Heaven: Hee ſhall caſt forth his Rootes as Lebanon.
Againe, let all them make Uſe of it, that find not the worke of grace upon their hearts: O! let them conſider what a fading condition they are in, they thinke they can doe great matters, perhaps they have a deſtructive power, they labour to doe miſchiefe, to cruſh whom they will in this world. But what is all this, we ſee
Doeg a curſed man, who had a deſtroying power. Why boaſteſt thou thy ſelfe in miſchiefe O mighty man?
the goodneſſe of God endureth continually. Why boaſteſt thou thy ſelfe that thou canſt doe miſchiefe and overturne Gods people? &c. Know this that the good-will of God continues. Boaſt not thy ſelfe, thy tongue deviſeſt miſchiefe, as a ſharpe razor, God ſhall deſtroy thee forever. He ſhall caſt hee away and pull thee out of thy dwelling, and roote thee out of the land of the living. Thoſe men that rejoyce in a deſtructive power, in their ability to do miſchiefe, and exIob,
Loe this is the man that made not God his ſtrength,
but truſted in the aboundance of his riches, and ſtrengthened himſelfe in wickedneſſe. He thought to roote himDavid of himſelf, I am like a greene Olive tree in the houſe of God:
I trust in the mercy of God for ever and ever. Let them truſt if they will in Riches, Power, Strength, and FaSaul and great men, yet notwithDoeg what he will, I ſhall be a green Olive planted in the houſe of God, &c.
So here is a double uſe the Scripture makes of theſe things. 1. The godly man rejoyceth in his condition, and 2. Other men feare and grow wiſe not to truſt to their fading condition. They are (as the Prophet ſpeakes) as a bay tree that flouriſhes for a time,their place is no where found. They keepe a great deale of doe in the world for a time, but afterwards, where is ſuch a one? their place is no where found, no where comEvery plant that my heavenly Father hath not planted ſhall be rooted up. It is true of every condition and of every man, if God have not planted him in that excellent ſtate, or doe not in time, he ſhall be rooted up: for the time will come that the earth will hold him no lon
What makes a man miſerable, but the diſ
Now, How ſhall we grow to be rooted?1. To know Gods free grace
Firſt, labour to know God and his free Grace
Grow in Grace, and in the knowledge of our Lord Ieſus Chriſt; they goe both togeEpheſians, that they might have the Spirit of Revelation, &c. That they might know the height, breadth, depth and length of Gods love, that paſſeth knowledge, Epheſ. 3.14. For this cauſe I bow my knees unto the Father of our Lord Ieſus Chriſt, of whom the whole family of Heaven and Earth is named: that he would grant you according to the riches of his Glory, to bee ſtrengthened by his Spirit in the inner-man, that Chriſt may dwell in your hearts by faith, that ye being rooted and grounded in love, in the ſenſe of Gods love to us, and ſo of our love to him againe (for we are not rooted in love to God, till we be rooted in the ſenſe of Gods love to us) that you may bee able to comprehend with all Saints, the height and breadth, &c.
1. Labour to know the Promiſes.Yea and Amen. JEHOVAH
Yea and Amen, in themſelves firme, and firme to us in him. They are Yea and Amen: that is, they are made and per
But this is not enough,3. Our hearts muſt be ſtabli
How doth God ſtabliſh us upon the PromiYea and Amen in themſelves, ſo we are ſtabliſhed upon them, when we are ſeaLillies, and take roote, as the Cedars in Lebanon.
Let us know that we ought every day to la
A poore Chriſtian ofttimes makes this Ob
To this I anſwer, Chriſtians may be decei
Yet notwithſtanding, it ſhould be the indea
Let us labour therefore who have ſo long enEden, let us labour now to ſpread, and grow in fruitfullYou ſhall grow as the Lillie, you ſhall grow fruitfull as the Olive, &c. This is the comfort of a ChriLillies and Cedars, they grow downewards one way, but they grow upwards another. Perhaps they may decay in their ſtate and favour, and in their practiſe and cunning in this life: but a ChriſtiGrace, in Faith and Love, and in the in
Is not this a comfort, that a Chriſtian hath a comfortable meditation of the time to come in all his croſſes? That it is for better and bet
Here is wiſedome, if we will be wiſe to puras the Dew to us, and cauſe us by the dew of his Spirit to grow more and more roowee ſhall grow as the Lillie, and caſt foorth our Roots as Lebanon.
HOS. 14.6, 7.His branches ſhall ſpread, his beauty ſhall be as the Olive tree and his ſmell as Lebanon.
They that dwell under his ſhadow ſhall returne; they ſhall revive as the Corne, and grow as the Vine, the ſent thereof ſhall be as the
Ʋ ine of Lebanon.
hee does exceeding abundantly above all that wee aske or thinke,
Doe good to us, and receive us gratiouſly: He tells them, He will bee as the Dew unto them: and from thence, being Dew to them, is then ſpreading and growing as a Lillie, and caſting of their roots as Lebanon: and their Branches ſhall ſpread, &c. and all this to inHee will be as the Dew unto us. This is the generall of all, for all other fruitfullneſſe comes from this: 1. God will bee as the Dew, and then 2. They ſhall grow as the Lillie, and caſt their Roots as the Cedars in Lebanon, they ſhall not onely grow upward but downeward, for the Lillie quickly ſpreads it ſelfe forth: but they ſhall be like the trees of Lebanon for ſtedfaſtHis Branches ſhall ſpread, and then
His beauty ſhall be as the Olive Tree.
Which though fruitfull and excellent, yet
His ſmell ſhall be as Lebanon.
Theſe excellencies promiſed to the Church of God, are not all in one tree, but yet they are in ſome ſort in every Chriſtian, what agrees not all to one plant, agrees to the plants of Righteouſneſſe; they grow upwards and downeLillie, and he growes up in ſpreading, ſmell and fruitfulneſſe; his wiſHis Branches ſhall ſpread.
When God enriches the ſoule with ſaving grace, one ſhall grow every way and flouriſh aboundantly, extending forth their goodneſſe one every ſide largely to the knowledge and open view of others, and then further,
His Beauty ſhall be as the Olive tree.
What is the beauty of the Olive tree? to be uſefull, fruitfull, and to bring forth good fruit. Indeed the glory of a tree is to be loaden with fruit, and uſefull fruit, which is the beſt pro
Salomon ſpeakes, The Iuſt is abhomination to the wicked.
Zacharie, there is mention made of two Olives before the Lord,
1. He ſhall be fruitfull as the Olive, and
2. Aboundant in fruit as the Olive.
3. Conſtant in fruit, like the Olive
For it beares fruit much, and never failes, no not in winter: and hath a perpetuall greenPſal. 1, his leafe never failes:
1. Moyſture.
2. Heate.
For we know Moyſture and Heate,
moiſture and heate are the cauſes of fruitfullneſſe, in a good proportion. So Gods children having the Sonne of Righteouſneſſe alwayes ſhining upon them, and being alwayes under the Dew of grace (the promiſe being, to
be as the Dew to Iſrael) having all Dew to fall upon them for moyſture: and having the Sonne of Righteouſneſſe to ſhine upon them to make them fruitfull, their leafe never failes, they never give over bringing forth fruit: becauſe they have in them cauſes perpetuating fruitfulPeter calls the ſtate of Heaven, an inheritance, immortall and undefiled, that fades not away: Why is that an eſtate of grace and comfort more then this of this world? Becauſe it is a never fading eſtate, there they are alway in one tenure, and becauſe Chriſt ſhewes himſelfe alway there, there is aboun
This in ſome degree is true of the Church on earth, it is the inheritance of God that fades not, and Chriſtians therein are Olives that bring foorth fruit conſtantly, having a perpeCedars of Lebanon which bring forth much fruit in their age: he
That it is the Excellencie and Glory of a Chriſtian to be fruitfull in his place.
Both to be fruitfull in his place as a Chriſtian, and in his particular calling. To be fruitfull as a Magiſtrate, as a Miniſter, as a governour of a family, as a neighbour, as a friend, to be fruitMordecai what good he may doe: as he told Heſter, what if thou be called to the kingdome for this purpoſe? So a Chriſtian will reaſon with himſelf, what if I be called to be a Magiſtrate or a Miniſter for this purpoſe? what if I be called to be a friend for ſuch or ſu
Therefore let us every one conſider with our ſelves, wherfore God hath ſet us in the Church in our particular ſtandings. Wherein let us reYea, 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
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 ſeaIewes, when Chriſt came, the Meſsias, the great Prophet of the Church, neIohn 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 DeThe 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 ſpeciThe benefit of fruitfullneſſe. Deut 20.19, 20.Iſraelites in their conqueſts were to ſpare that, beA Standerdbearer: to ſtand before others in good workes. As it is in Titus,
Standerdbearers, to goe before others in good workes: ſtrive to outgoe others in fruitfullneſſe; for therein is the excelSalomon 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 compariThey 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,
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,O let me heare thy voice for it is ſweet and lovely; The Churches voice is ſweet praying to God or praiſing him. So whatſoe
And as it is true of God, ſo is it of Gods peo
Let this be an incouragement to be in love with the ſtate of Gods children, that ſo our workes and whatſoever comes from us as farre as it is ſpirituall, may bee acceptable unto God, and to the Church while we are living, nay when we are dead. The very workes of holy men when they are dead, are as a box of oyntment, as the oyntment of the Apothecary, as the wiſe-man ſayes of Ioſiah, whoſe very name was like the oyntment of the Apothe
And then, let it be an incouragement to be led by Gods Spirit, and planted in Gods houſe and to be fruitfull in our places, that ſo we may delight God and man, and when we are gone leave a good ſent behind us. Good men, as it were with their good ſent they leave behinde, them perfume the times, which are the better for them dead and alive. What a ſweet ſaPaul left behind him by his wriLebanon. What vile ſpirits then are ſuch men led withall, who delight to offend God and man by their impious ſpeeches? who yet are ſo bold as to ſhew their faces, to out&c. So God is ſaid to looke upon his children with delight, and to heare their prayers.Let me heare thy voice, &c. And he taſtes the fruit that comes from them. So on the contrary, all his ſenſes are annoyed with wicked men and vile perſons, who are abhomieyes he cannot endure iniquity, to looke upon the wicked, and for his eares, their prayers are abhomifeeling,
His ſmell ſhall be as Lebanon.
Wicked men know this very well, that the lives, ſpeeches, and courſes of good men for the moſt part are fruitfull beyond theirs, thereThe memorie of the wicked ſhall rot, and not be mentioned without a kinde of loathing. Therefore let no man truſt to this fooliſh policie, to cry downe all others that are better then themſelves, thinking thereby themſelves ſhall be better e
They that dwell under his ſhadow ſhall returne.
The Holy Ghoſt it ſeemes cannot exThey that dwell under his ſhadow, under the ſhadow of Iſraell, ſhall returne and revive as the corne: and grow as the Vine, &c. For ſo it is moſt fitly meant of Iſraell. For formerly it is ſaid. I will bee as the Dew unto Iſraell. Originally it is meant of Chriſts ſhadow; but becauſe whoThey that dwell under Iſraels ſhadow ſhall returne. What returning? Returne to God by Repentance, this is ſupThey ſhall returne; that is, they ſhall revive, as a mans ſpirits after a ſwound are ſaid to returne, and things after a ſeeming decay and deadneſſe are ſaid to be quickned and returne againe. So all that dwell under the ſhadow of Iſraell, they ſhall returne to God by Repentance: They ſhall Returne, having a greater vigor and live
They that dwell under his ſhadow ſhall Returne.
When God will bleſſe any people he will bleſſe all that belong to them, and are under
Abraham ſhall be bleſſed, though they bee not actually good, yet if they wiſh him well, a bleſſing is promiſed. So when God bleſſeth a man to pur
That the Church it ſelfe yeelds a ſhadow, being ſhadowed it ſelfe by Chriſt, who ſpreads his wing over it. Now what is the uſe of a ſha
1. It is for a retiring place to reſt in.
2. It is for Defence againſt the extreamitie of heate.
3. It is for Delight, If the ſhades be good and wholeſome,
For as Philoſophers expreſſe the Nature of trees, there be ſome trees which yeeld noyſome ſhadowes, ſome trees have a heavie noxious dangerous ſhadow, becauſe there comes a ſent
God in Scripture is often ſaid to be a ſhadow, and his people to be under the ſhadow of his wings.
Micah 5.7. The Church is ſaid to bee Dew, becauſe God be-dewes the Church, and the Church be-dewes others, and heere the Promiſe is, I will be as the Dew unto Iſraell, Where the ſame name is attributed unto God. Chriſt is a vine,
vine; Chriſt is a Dew and a ſhadow, ſo is the Church; becauſe Chriſt com
To cleere this a little: what ſolace and reſt doe men finde under the ſhadow of the Church.
There is a reſt and a peace in the Church, for all things are at peace with the Church, even the very ſtones in the field,God will bee and is a Sunne and a ſhield unto them; a ſhield to keepe off all ill,Abraham; I will be thy Buckler and thine exceeding great reward.
Buckler to keepe ill from him, and an exceeding great reward for good. Therefore it is a ſweet ſhadow to bee under the Church, where God is all in all to them, who makes all things worke for good unto them, even the greateſt evill. Now what a delightfull thing is it to have a reſting place with them, which either ſuffer no ill, or God turnes all ill to their great good? where God is a Sun and a ſhield, a Buckler, and an exceeding great reward, as he is to his Church and Children?
And then againe, God is about his Church, as a wall of fire to protect it,Iob, ſaith Satan, Haſt thou not made a hedge about him and all that he hath?
Iob, his wife, children and goods, which the Divell durſt not enter, nor make a gap in, untill God gave him leave. Therefore, thoſe that are under the ſhadow of the Church, they are ſafe, and may reſt qui
But this is eſpecially underſtood ſpiritually, the Church is a ſhadow, and her ſelfe under a ſhadow ſpiritually: that is, in regard of ſpirituThe wrath of God? Jn the Church of God there is ſet downe a way of pacification, how the wrath of God is taken of and appea
And as this is true of the Church in generall, ſo it is true of particular families that are little Churches, there is reſt and happineſſe in them:
Salvation is this day come to thy houſe, (ſaith Chriſt) to Zaccheus; when ſalvation came to his heart, it came to his houſe,Iaylor, when he beleeved, he and his whole houſe were Baptiſed: when God bleſſeth the goAbraham and his houſe were bleſſed. But this holds not alwaies, for there was a Cham in good Noahs family, ſtill there will be Ravens and wilde beaſts, among the tame beaſts: there will be an Iſhmaell in Abrahams family, a Doeg in the Church of Iuda, a Iudas in Chriſts family, and a Demas among Gods people. That is, let the family be never ſo good, you ſhall have ſome by Gods judgement naught in the ſame. As it is ſaid of Ieremiahs figs,Monica Saint Auſtins mother, was a gratious woman, whilſt hee was an untoward young man, as appeareth by his own confeſſions: yet his mother having prayed much for him, he was converted after her death and became a glorious Father and inPharoahs leane kine,Thoſe that are under his ſhadow ſhall returne.
There is here a fit occaſion offered to ſpend much time in preſſing care upon thoſe that are Governours, that even out of love unto thoſe that are under them, they would labour to bee gratious: becauſe if they be gratious, God will give them thoſe that are in their family. The whole family was baptiſed when the Maſter was baptiſed, and when any man was called, the whole family came within the covenant. When Shechem and Hamor were circumciſed,Branches ſhall ſpread: It is commuNaaman the Aſſyrian how it wrought, and was the occaſion of his converſion. So a little ſavoury ſpeech will
But why are all in the family the better for the Governour that is good?
Becauſe God gives them grace and wiſdome to walke holily before them, and to ſhine as lights, expreſſing and ſhewing forth the vertues of God which they have felt: as we ſee David profeſſeth, Pſal. 101. to walke ſingularly and exactly in all things in the perfect way: that ſo he might pleaſe God and men, ſhining out beexample, ſo by their authority they uſe to bring all under them to outward obedience at the leaſt, which bringeth a bleſſing to the family. Becauſe when grace is once kindled in the Maſter, he will ſee all at leaſt come to outward conformity. They cannot worke grace in them, but as the Prophet ſpeakes they may compell them to uſe the meanes; or elſe not to ſuffer a wicked and untoward perſon to dwell under their ſhadow. We know why God ſaid that he would not conceale his ſecrets from Abraham,
Abraham, a Governour of a family; they labour to tell them all things that have done good to themLabans family was the better for Iacob:
Potiphar, he and the Iaylor both proſpered the better for Ioſephs ſake;Naaman that great Captaine fared the better for his poore maid. It is a true poſition, God ſtabliſheth grace in none who are gratious, for themſelves meerely, but for the good of others alſo that converſe with them: whether it bee Governours or ſervants: no man liveth to him
For Uſe therfore, firſt this ſhall be for incou
Make wee alſo this Uſe of Tryall, art thou a good and a gratious Governour indeed, then grace in thy heart is communicative, it will ſpread over thy family, thou wilt labour to make thy children and thy ſervants good, to make all good that come under thy roofe. OIoſhua, when he called the people togther, ſaith he doe what
I and my houſe will ſerve the Lord.
but I and my houſe will ſerve the Lord; ſo certainely there is no man who in truth of heart feares the Lord, but he is able to ſay, I and my houſe will ſerve the Lord.
Laſtly, for Terrour, let us behold the dandew of grace fals not; for God uſually derives ſpiriThey that dwell under his ſhadow ſhall returne. They ſhall returne to God, and by returning to him, returne as it were and revive. As when in a ſwoond, a mans ſpirits returne againe, hee is ſaid to revive. But the ground of Returning is, that they ſhall returne to God and come unthey ſhall returne, and ſhall quicken and revive in returning. Which wee ſpake of in the beginning of the Chapter. Onely this ſhall be added to that; that a wicked man out of judgment of the danger of his eſtate may make a ſtop: but turning is more then ſo: in this caſe a man turnes his face to God and heaturning, but a change of poſture, when the face is turned towards that the backe was to beHieruſalem the Church are in our eye ſtill, minding heavenly things and not earthly, then we are ſaid to returne. And therefore theſe converts mentioned in Ieremie, are thus deſcriasking the way to Zion with their faces thither-ward: whereas before in the dayes of our corruption we turned our backs to God, now when we returne,we ſet the Lord alwayes before us in every thing: this is proper
HOS. 14.6.They that dwell under his ſhadow ſhall returne; they ſhall revive as the Corne, and grow as the Vine, the ſent thereof ſhall be as the
Ʋ ine of Lebanon.
Receive us gratiouſly,
that hee would be as the dew unto them, that they ſhould grow ac the Lillie, and caſt forth their roote as Lebanon: and their branches ſhall ſpread: that they ſhould grow in all dimenſions, upwards and downwards, and ſpread in beauty and ſmell, Their beauty ſhall be like the Olive, and their ſmell like Lebanon. And becauſe he would be God-like, like himſelfe, that is throughly and abunThoſe that are under his ſhadow ſhall returne, they ſhall revive as the corne.
We are all too ſhallow to conceive either the infinite vaſtneſſe of Gods juſtice to impeniThoſe that dwell under his ſhadow ſhall returne. Now thoſe that ſhall thus returne, they revive in returning: for they turne to the founreturne and revive in vigor, as they returne to God: which vigor is eſpecially meant here, when he ſaith, Thoſe that dwell under his ſhadow ſhall returne.
They ſhall revive as the corne.
Now how doth the corne revive? nor to ſpeake of that compariſon that the godly are corne and not chaffe, as the wicked are, who are driven too and fro without any ſolidity, which though true, is not here eſpecially aimed at. For it is ſuppoſed that they who are good and gratious have a ſubſtance, ſoliditie, uſeful
They ſhall revive as the corne, In this firſt, that as the corne when unſowne it lies dead in the granarie, fructifieth not, but when it is ſown ſprings up to an hundred fold, as we reade of in Iſaacks time, who received ſo much increaſe.They revive like the Corne.
God hath forſaken him, and forgotten him.They ſhall revive as the Corne.
They ſhall revive as the corne in regard of fructification; It is true both of the Church and of particular graces. We ſee one graine of corne when it is almoſt periſhed and turn'd to froth, nothing in a manner, preſently out of it ſprings a ſtalke, and thence an eare and in that many eares, God giving it a body, ſixtie or a hundred fold as he pleaſeth. So it is with a Chriſtian, when he is planted he will leaven others, and thoſe others and others. A few Apoſtles leavened the whole world, ſcattering the Goſpell like lightning all over the ſame. So it is true of grace in Gods Chil
O! what can be ſaid more to incourage us to come under gratious meanes, to love God and his Ordinances, good company and the communion of Saints, conſidering they are ſuch happy people? Thoſe that are under their ſhadow ſhall returne, revive, and bee vigorous; They ſhall revive as the corne, which doth (when it ſeemeth to bee dead) notwithſtanding all weathers grow up and multiply. And whereas it ſeem'd dead before and lay hid, being ſowen it growes: So being planted in the Church we ſhall grow: for there is a hidden vertue in the leaſt grace, in the leaſt of Gods Ordinances, more then we are aware off (ſaith Chriſt) Where two or three are gathered together in my name,
there am I in the middeſt of them. Much more is this made good in great Congregations and families. But this is not all, he ſaith; They ſhall grow as the Vine.
Howſoever the Church which is the mother Church growes before in the former words: the new Church that comes under her ſhadow, ſhall grow in the ſame manner; They ſhall grow as the Lillie: their Branches ſhall ſpread: and more it is ſaid heere, They ſhall grow as the Vine. It is a compariſon delightfull to the Holy Ghoſt, to compare Chriſt to a Uine, the Church to a Uineyard: and Chriſtians unto vines: but ſuch as draw all their moyſture and fatneſſe in them from Chriſt the true Uine,
They ſhall grow as the Vine.
Iud. 9.9, 13.
Olive and the Vine would not forſake their ſweetneſſe to be a king: for it is ſaid by them, that they revive God and man, being pleaſing to them. So every true Chriſtian is like a vine for fruitfullneſſe, he is a tree of Righteouſneſſe, a plant of Gods owne planting, a vine that ſpends himſelfe in bearing fruit.
that it may bring foorth the more fruit.
Aegypt, where they laboured to cruſh and to cut the vine. God brought his vine out of Aegypt for all this, mauBabylon under the Captivity, how glorious then was the Church in Daniell and others.
having their life hid up with God in Chriſt,
It is excellently ſet downe by EZekiel,
Salomon ſaith of the conies) though they are a weake people of themſelves, yet notwithſtan
Is this ſo, then let us examine our ſelves what our fruit is: if we be vines what is our fruit? what comes from us? Certainely if we doe not ſhew foorth that fruit we ſhould in our lives and converſations, in our ſpeech, carriage and actions, when we are called to it, it is an argu
That we are vines, and Gods vines, it is in the next place an Uſe of Comfort; that God therefore will have a care of us, if we be fruitEſay; Spoile it not, for there is a Bleſſing in it.
Touch not mine annoynted,
nor do my Prophets no harme. Satan himſelf and all creatures in Heaven and in Earth, have a provines under his ſhadow and protection, many conſcionable Magiſtrates, Miniſters and people of other profeſſions; Governours of famiCant. 2.15. Take us the Foxes and the little Foxes that ſpoile the vine: for our vines have tender grapes. There is in every Church not onely groſſe Papiſts, and forraigne eneTake us the foxes, the little foxes that deſtroy the vines. God hath young growing vines, ſo as he will not onely care for the great vines, but for the tender vines alſo. Chriſt hath a care of his Lambs, as he ſaid to Peter,
loveſt thou me &c. Then feed my Lambes, my little ones. So Chriſt ſpeakes in the Goſpell of theſe little ones,I tell you (of a truth) that the Angels of theſe little ones, behold the face of my Father, &c. And ſo he ſpeakes in another place;A bruiſed reed will he not breake, and ſmoaking flaxe will he not quench, untill he bring foorth judgment unto victorie. So likewiſe he promiſeth, that he will carry the lambes in his boſome,
and gently lead them that are with young.
The next uſe ſhall be for incouragement unto weake ones: ſhould tender and weake Chriſti
So we ſee it is not the multitude of fruit, but the ſincerity of it, if it be true, that makes a Chriſtian; if there be truth of grace, it will out and ſpread the branches, it ſhall not alwayes be ſo with us. Sincerity and indeavour to grow, with a deſire and thirſt after growth, makes a man a Chriſtian. Therefore as was ſaid, we muſt not be diſcouraged, though our growth and ſpreading be not like others. Every ChriTo him that hath it ſhall be given. Chriſt hath a care that the foxes doe not hurt the little tender grapes:&c.
Theſe conſiderations may affect us, not only to take good by the vine for our bodies, but for our ſoules alſo, and ſo the ſame thing may cheriſh both body and ſoule. A Chriſtian by grace hath an extracting vertue, to draw holy uſes out of every thing, as the Holy Ghoſt here compares us to a vine, to teach us theſe and the like things now unfolded. The laſt thing promiſed is,
The ſent thereof ſhall be as the vine of Lebanon.
This Lebanon was a mountanous place, on the north ſide of Iudea, wondrous fruitfull in all kind of trees, in Cedars and goodly Vines, ſo it did abound in ſpice, and all goodly things. Therefore to ſhew that a Chriſtian ſhould be the beſt of his ranke, he fetches compariſons from the beſt things in nature.
The ſent thereof ſhall be as the vine of Lebanon.
Now the Vine of Lebanon had a ſweet ſent in it, both to draw to the liking, and then to de
But how comes it to paſſe that Chriſtians ſend forth ſo ſweet a ſent?
Becauſe they are in Chriſt, in whom the oyntment and all ſweetneſſe is in fulneſſe. From him the Head firſt, and from thence it is derived unto the members,Aaron, that that ointment which was powred on his head, ran downe to his skirts, and all his rich attire about. So that ſweetneſſe in Chriſt is powred on the skirts, all along upon his memGrace for Grace,
The Virgins:
all his garments ſmell of Myrrh, Aloes and Caſsia, &c. So ſweet is the ſmell of Chriſt when he is unfolded in his Benefits and Offices, that the pure and holy virgin ſoules of the Saints follow after it. His Name is as an oyntment powred out;
Aaron the high Prieſt,Paul expreſſeth it,They ſavour the things of the Spirit. Thoſe who are in Chriſt, they have the Spirit of Chriſt, or they are none of his. And having the Spirit of Chriſt they ſavour of the things of the Spirit, that is their thoughts, ſpeeches, actions, and converſation are ſavoury.that are in the fleſh (ſaith the)
cannot pleaſe God, they are unſavoury. A carnall man hath no ſavour in his ſpeeches, they are either worldly or civill, without ſpiriSalomon) is little worth,His ſmell ſhall be as Lebanon.
The ſent thereof ſhall be as the Vine of Lebanon.
Delightfull both to God and holy bleſſed ſpirits, likewiſe to the Church, and to the AnDew
Ioſiah, the memory of Ioſiah was like the oyntment of the Apothecary, whereas one the contrary, Jt is ſaid, The remembrance of the wicked ſhall rot.
Iew?) yet certainely this whole promiſe ſhall be veſhall bee as the Vine of Lebanon.
If this be ſo, it cuts off a carnall exception of ſenſeleſſe perſons, that thinke they can ſtop mens mouthes with this. I cannot make ſo much ſhew as you, but J hope I have as good a heart to God as you, or as the beſt. But a Chriſtian is a Vine, that brings foorth grapes, and much fruit, and caſts a ſent from him (as the ſent of Lebanon) upon all fit occaſions. For his words ſhould be,as the Apples of Gold ſet with pictures of ſilver. He is ſeaſonable in his actions of Conſolation, and bringeth foorth his fruit in due ſeaſon, as the promiſe is.Salomon ſheweth, that every thing is made beautiAarons garments, or like theſe graces comming from his head to him: who ſhould ſpread abroad his ſweetneſſe unto others,ſhining out as a light amongſt o
Againe, if Chriſtians ſhould caſt a ſent and ſavour, this ſhould moove and ſtirre them up, if they will anſwer their title to be Chriſtians, ſweet, annoynted perſons, Prieſts to God, to labour more and more to be ſpirituall and ſaPeter ſpeakes and exhorteth us, to ſhew foorth the vertues of him who hath called us from darkeneſſe into his marvellous light. Then we anſwer our title, and caſt foorth a ſent like Lebanon, when inwardly and outwardly, all things joyne to make us fruit
What will come of it if we be fruitfull and ſavourie?
God will be more pleaſed in all our actions,ſmell a ſweet ſavour of reſt, as it is ſaid of Noah after his comming out of the Arke; for God delights in his owne graces, which he adCanaan, O woeman, great is thy faith,
be it unto thee as thou wilt. God as it were ſtands admiCanticles.
Who is this that commeth up out of the wilderneſſe like pillars of ſmoake, perfumed with mirrh and frankincenſe, and all the ſpices of the merchant? Chriſt there is brought in ad
a ſent like Lebanon.
Now who would not be in ſuch an eſtate and condition as this; as to have title to all theſe gratious promiſes, for the dew of Grace to fall upon him, To grow as Lillies in height, and to ſpread as other plants doe, to grow upwards, and downewards, to be rooted as Cedars, and fruitfull as Vines. The Spirit of God ſets him
Thus by Gods bleſſing we have paſſed over the particulars of Gods gratious promiſes to his Church, and all that ſhall come under the Church; all which ſhould incourage us to goe to God, and doe as the Church doth here, take words to our ſelves, and deſire God, to take away all iniquity, and heale all our backeſlidings, and that we may renounce all vaine confidence, as the Church doth here: who is taught to truſt
Aſhur ſhall not ſave us. And then let us (as was ſaid) cleave unto the bleſſed promiſes, that wee may improove them, and make them our own every day more and more. Therefore let us have in the eye of our ſoule the excellency of growth; or elſe we ſhall not value theſe promiſes. Let us conſider what an excellent condition it is to grow, flouriſh and be fruitfull, having a due eſteeme of all theſe promiſes before hand.Prov. 28.1.
Lyon in his courſes. How he overlookes Hell, Wrath, Death, Damnation and all. What a ſweet communion he enjoyeth with God in all the diſconſolations that the world puts upon him. He carrieth his Heaven in his heart, and a Paradice within him, which is planted with all graces, whereas another man carrieth his Hell about him.
Wherefore let us take ſuch courſes to helpe our ſelves as the Church doth here: truſt in God and not in man, or in the arme of fleſh; and be incouraged from all which hath beene ſaid, to have a good conceit of God, to bee fruitfull and draw on others to goodneſſe, that God, his Saints and Angells may be delighted with the ſent of our graces, and our ſelves comEphraim after all theſe ſweet promiſes and dew of Grace, ſhall ſay; What have I any more to doe with Idols, &c. The proſecution whereof muſt be referred untill the next time.
HOS. 14.8.Ephraim ſhall ſay, what have J any more to doe with Idols? J have heard him and obſerved him: J am like a greene firre tree, from me is thy fruit found.
Doe good to them, and to deale graHe will be as the Dew to them; that they ſhall grow as the Lillie, and caſt foorth their rootes as Lebanon, All ſet out by moſt exHis Branches ſhall ſpread; his Beauty ſhall be as the Olive, and his ſmell as Lebanon.
Then in the 7. Verſe, his gratious promiſe reacheth unto thoſe who dwell under the Church: Thoſe that dwell under his ſhadow ſhall returne, they ſhall revive as the corne, and grow as the Vine, &c. The new Church that ſhall come under the ſhadow of the old, ſhall flouThey that dwell under his ſhadow, that is under Ephraims and Iſraels ſhadow ſhall returne, and be partakers of the ſame dew of grace.
Now this eigth verſe containeth a further gratious promiſe to Ephraim upon his repenEphraim ſaid, Aſhur ſhall not ſave us, we will not ride upon horſes: neither will we ſay any more to the worke of our hands ye are our gods. Now what ſaith God here? (repeating the words of Ephraim) Ephraim (ſhall ſay) is not in the Originall, but onely ſet downe to expreſſe what the meaEphraim ſaid, What have I any more to doe with Idols? Ephraim ſhall have this anſwer, I have heard him, and obſerved him, I
am like a greene firre tree: from mee is thy fruit found.
As though the Lord had ſaid, let not Ephraim thinke that when he hath forſooke Idols, hee hath forſaken his comfort, (as though there were no comfort in walking according to the rule of my Word and Lawes.) Let him know that in ſteed of theſe poore and baſe comforts, either in groſſe Idolatry, or other more cunI have heard him, and obſerved him: ſo that let him ſee what he looſeth in parting with baſe corruptions, worldly luſts, pleaſures and the like, hee ſhall finde it more abundantly ſupEgypt, Aſhur, and the works of his owne hands: now hee ſhall have a farre more excellent ſhadow, which no ſtorme, nor raine, nor injury of weather can pierce through: I am like a greene firre-tree unto him. Not ſuch a ſhadow as thoſe his Idols were, who could not keepe off the ſtorme of Gods wrath from him,Ionahs gourd was, which flouriſhed for one day, and was nip't the next. No, I will be conſtant and permanent as my ſelfe, I will be as the greene
a conſtant ſhadow to keepe backe all annoyance whatſoever; not like the curſed noyſome ſhadow of Idols, under which Ephraim reſted before. But, I will obſerve and regard him, and be like a greene firre tree unto him. I will not onely be a ſhadow and ſhelter of defence unto him from injurie and moleſtation, that he may reſt quietly; but hee ſhall be alſo fruitfull: though the firre tree be not ſo fruitfull: yet from mee is thy fruit found, whatſoever he is in himfrom mee is thy fruit found. But to take them in order.
Ephraim ſhall ſay, what have I any more to doe with Idols, &c.
Some thinke the words come upon Ephraims obſerving and hearing of him: ſo as when God is ſeene in his moſt excellent majeſty and glory, and obſerved as he is juſt, mercifull and wonderfull terrible in himſelfe, that this manner of hearing and obſervation cauſeth fleſh and bloud ſo to ſtoope and reforme, as they yeeld themſelves, and reſigne up all unto God, ſeeing that miſerable condition they are in, and what an infinite diſtance there is betwixt their impuIſaiah when he had ſeene God in his throne of majeſty;Woe is mee (ſaith he) for I am undone, becauſe I am a man of uncleane lips, and I dwell in the midſt of a people of uncleane lips: for mine eyes have ſeene the King, the Lord of Hoſts.
Iob,
I have heard of thee by the hearing of the eare, but now mine eye ſeeth thee, wherefore I abhorre my ſelfe, and repent in duſt and aſhes. Which indeed is true in the generall, that a man then truly repenteth and turneth unto God, when he knoweth God and himſelfe to purThis is life eternall, to know thee to be the onely very God, and whom thou haſt ſent Ieſus Chriſt.
Ephraim, as before, that nothing is loſt by cleaEphraim (ſhall ſay) what have I any more to doe with Idols: In the words we may conſider.
1. The manner of expreſſion, with a great indignation of ſoule, What have I any more to doe, &c.
2. The matter ſo hated with indignation, is Idolatry, their former Idols. Ephraim (ſhall ſay) What have I any more to doe with Idols.
Ephraim wee ſee renounceth Idolatry,
What have I any more to doe with Idols: Hee doth not ſay now that Ephraim hath left Idolatry, I will ſupply all theſe comforts that they had by Idols. But Ephraim loathes Idolatry, therefore he ſaith What have I any more to doe with Idols? It is
What have I any more to doe with Idols? I have had too much to doe with them: I have now nothing to doe with Idols. It is a negation and deniall with as great averſation, and abhomination as can bee poſſibly expreſt: for in ſuch queſtions, the deni
Ephraim (ſhall ſay) what have I any more to doe with Idols, &c.
Hence in that Ephraim ſhall ſay thus, and ſay it with ſuch vehemency of ſpirit and indignati
There is excellent uſe of the affections.
God hath planted the affections in us to be as the winde, to carry the ſoule too and fro, forward or backeward: for affections are planMare mortuum, the dead ſea that never ſtir[Thou ſhalt have no other gods but mee,] But a right ordering of all the affections of the ſoule, Ioy, delight, truſt and feare, and the whole frame of them to be carried to God. For the inward worſhip of God is nothing elſe, but the excel
Ephraim (ſhall ſay) what have I any more to doe with Idols?
Now in particular we ſee here, that Ephraim not onely leaveth Idols, but there is planted in him a ſound indignation againſt them: whence we may learne,
That it is not enough to leave ſinne; but we muſt loath ſinne alſo.
A notable place to this purpoſe we have in the Prophecie of Iſaiah, what they ſhould doe after their converſion, in the caſe of hatred to Idolatry.Yee ſhall defile alſo the covering of thy graven Images of ſilver, and the ornament of thy molten Images of gold; thou ſhalt caſt them away as a menſtruous cloth, thou ſhalt ſay unto it get thee hence. There is a hatred and a ſtrong loathing indignttion againſt ſinne, when it is diſcovered in the pollution and vileneſſe thereDavid when he profeſſeth his love to the law:I hate and abhorre lying.
Doe not I hate them O Lord that hate thee? and am not I grieved with thoſe that riſe up againſt thee? I hate them with perfect hatred, I account them mine enemies. Here is hatred and perfect hatred with abhomination.
The Reaſon is, becauſe God is a Spirit, and lookes to the bent of our ſpirits, ſeeing what we love and what we hate:
And then againe, he requireth our heart eMy ſonne give me thy heart. Give me thy love in that which is good, and hate that which is ill. What ill we leave, we muſt hate firſt; and what good we doe, we muſt firſt love, or elſe we ſhall never doe either of them acceptably to purpoſe. What the heart doth not, is not done in Religion, if it hath no hand in the avoiding of ill, it is not avoided: if it have no hand in the doing of good, it is not done before God. Therefore in true conver
Thirdly, Becauſe in all true converſion there is a new nature put in us; now the New Creamust not onely leave, but loath ſinne.
But how may we know, diſcerne, and trie this true hatred of ſinne.
1. when it is univerſall.
2. Implacable.Calvin and Luther muſt be put out of their bookes to ſatisfie their hatred. Not onely when they are dead, burne their bones, but aboliſh their memory if they can. So there is the like diſpoſition in Gods people to that which is ill. A godly diſpoſition it hateth ſinne even to the death, and is not quiet untill all ſinne be aboliſhed. Whereupon it is never quiet in this life, but deſires Heaven, not endu
3. When wee hate ſinne chiefly in our ſelves.there the neerer the ill is to us, the more we hate it, &c. As we hate it in it ſelfe, ſo we hate it the more the neerer it is to us, as a Toade or any veIudah againſt Thamar, ſhe ſhall be burned,
bring her foorth and burne her, when himſelfe had gotten her with childe. So many are ſevere in puniſhing of others, as if they were wondrous zealous: but what are they in their owne
4. When we hate ſinne moſt in our families, &c.
David, that he cockered up Adoniah and others in his owne houſe, whilſt he was more ſtrict abroad. Can men thinke to redreſſe and hate ſinne in the common-wealth, and yet ſuffer it in their families? true hatred is moſt converſant in its ſtrength neere hand. Thoſe who ſuffer deboyſtneſſe and prophane
5. When wee hate the greateſt ſin in the greateſt meaſure.Micaiah did,Ahab for his greatneſſe. And like good Iohn Baptiſt, hee will tell Herod of his faults, becauſe he hates ſinne as ſinne; therefore (where he hath a calling to it) he will hate it proportiEly in this caſe, was too indulgent over his ſonnes: but we muſt love no man ſo neerely,6. If we can en
Againe a man may know that he truely hates ſinne, if he can endure admonition and reproofe for ſinne. Hee that hates a venemous plant which troubleth the ground, will not bee diſ
7. Such will not be flattered in their ſins.Paul) Am I your enemy,
becauſe I have told you the Truth.
8. If we hate to talke of, or mention it and ſhun occaſions.
Onely this our zeale, hatred,
Firſt, Our calling muſt be reſpected,1. Wee muſt con
And it muſt be done with a ſweet temper,2. It muſt be with a due reſpect & keeping of diſtNathan when he came to tell David of his fault, how he doth it, what art he uſeth, It muſt ſo be done, as that it may appeare to be done out of pure zeale, that it is no wilde-fire, nor no heate of nature, but that it commeth meerely from the ſpirit, and in much love with
Paul ſpeaking to Feſtus the Governour, calleth him moſt Noble Feſtus,
King Agrippa: O King Agrippa,
believeſt thou the Prophets, I know thou doſt. So wee ſee how wee may ex
Let every one therefore make Uſe of it in their calling; Thoſe that are intruſted with Gods Meſſage, let them know that Gods AmEphraim was converted. What have I any more to doe with Idols? and 2 Cor. 7.11.Corinthians had repented: how is this evidenced? O! Behold (ſaith he) this ſelfe ſame thing, that ye ſorrowed after a godly ſort; what carefulneſſe it wrought in you? yea what cleering of your ſelves, yea what indignation? yea what feare? yea what vehement deſire? yea what zeale? yea what revenge? what Revenge and Indignation againſt ſinne, a kind of extreaWhat Indignation? Jnſinuating, that whereſoever there is the truth of converſion, there will be indignation aDavid confeſſeth of himſelfe having ſinned.So fooliſh was I and ignorant, I was as a beaſt before thee. When he ſuffered ſuch a thought to lodge in his breaſt, that it was better with the children of the world, then with the Church of God, he was troubled for it. But when he went into the Church of God, and ſaw the end of wicked men, then he ſaw his owne fooliſhneſſe in beget thee hence: what have I any more to doe with
Get you hence; So Chriſt to the Divell: Get thee behinde me Satan. This is the right temper of a truely converted Chriſtian, expreſt by di
If this be ſo, what ſhall we judge of a cold luke-warme temper? It is the nature of cold to gather Heterogeniall bodies together. As we ſee in Ice there are ſtrawes, and ſtones and all Heterogeniall things incorporated, becauſe the cold congeales them together. But where there is fire, there is a ſeperating of the droſſe from the good mettall. So where the Spirit of God is, it is not ſo cold as to jumble ſin and ſin, this and that together: but it purgeth away that which is ill, and that which is good it makes better. For in what proportion the fire of Gods Spirit ſtirs up that which is good, in that proEphraim (ſhall ſay) What have I any more to doe with Idols?
But now how ſhall wee come to get this ha
Firſt,
How we may come to hate our ſinnes. Wee muſt get neare communi
Exo. 32.19.
Moſes, when he had talked with God in the mountaine, at his returne ſeeing them dancing and ſacrificing to the Calfe of gold, what did Moſes? he brake the Tables aſunder. So it is with thoſe that have comEſay. 6. When God appeared to the ProWoe is me for I am
undone, becauſe I am a man of uncleane lips, &c. for mine eyes have ſeene the King the Lord of Hoſtes. Thus when once he had communiPſal. 97.10. Yee that love the Lord, hate evill. Inſinuating that all that love the Lord hate evill. All thoſe that are neere unto God, they hate all ſin: the more they grow into communion with God, the more they grow in the hatred of all that is contrary. Let us therfore never talk of love to God, and of Piety and ſuch like; for if there be any grace or com
2. Wee muſt ſet before us what ſinne is in itGoe ye curſed into everlaſting fire,
prepared for the Divell and his Angels.
3. Wee muſt con
And to ſtir us up to reforme ſin in all that be
4. Wee muſt conterror of the Lord againſt all ſinne whatſoever. It ſhould be the joy of our hearts to thinke of theſe happy times: therefore there muſt needs be a great deale of ſinne and Atheiſme in our hearts, when we cannot thinke comfortably of them. For either wee believe not theſe things, and ſo are plaine Atheiſts: or elſe, if we beleeve them, wee are exceeding fooliſh to looſe fupleaſures of ſinne for a ſeaſon.
5. We muſt grow in the love of grace and good
Let us labour to grow in grace more & more, for the more we grow in the love of God and of
The laſt helpe ſhall be, to place and drive our affections a contrary way,6. Change the obHatred is ſtirred up, direct it to its proper obLove is irregular; thinke with our ſelves, that God hath not planted this affection for this object: but to carry me another way: J muſt love God above all, and all that hee loveth for his ſake. Hath God put Love and Hatred into my heart to hate my brother whom I ſhould love, and to love the Divell, and hate God? O no! I ſhould love God above all and my brother as my ſelfe; and hate the Divell and all his workes, whom J have renounced in my Baptiſme; therefore in diſtempers of the affections, make a diverſion, and turne them the right way. As Phyſitians uſe to doe, when the diſtempered blood runs dangerouſly one way, If they cannot ſtop that, they open a veine to drive the courſe of the blood another way. So it is Chriſtian pol
Thus we ought to temper our ſelves, and to worke in our ſelves as much as may be a ſound hatred to all ſinne, not onely of the ſecond Table, but of the firſt alſo. The Church here ſaith, What have I any more to doe with Idols? Now I hate all vaine inventions. And thinke not with Gallie that this belongeth not to us, if we be Magiſtrates and called to it, to ſtand for the cauſe of the Church and true Religion.
What have I any more to doe with Idols?
The laſt thing to be obſerved from Ephraims manner of expreſſing his indignation is,
That where Love is not well contracted and begunne, it will not hold to the end, but will end in eternall hatred.
Gen. 3.15.
Serpent and Hevah had ſome poore acThe ſeed of the woeman ſhall breake the Serpents head. This aſſociation and acquainEphraim and Idols? But when Ephraims eyes are opened to ſee his Idols Divels, he deteſts and loaths all abhominations; and is of another minde; What have I any more to doe with Idols? he abhominates them, as the word importeth.
Let us therefore beware with whom wee joyne in intimate league.What have I any more to doe with Idols, or with ſuch an ones acquaintaince? I cannot inEphraim might have knowne before the danger of Idolatry had he been wiſe, and prudent; But it is well he knowes it now at length, which cauſeth him ſo to abhomiWhat have I any more to doe with Idols? This much is ſpoken becauſe of the luke-warmenes and cold temper, neutrality and halting of a great many in the world: having ſo many ſinnefull combinations, and aſſocia
&c. After which he ſhould reaſon with good Nehemiah,
Shall ſuch a man as I flie? ſhall ſuch a man as J doe this? J am redeemed from my ſinnes and advanced to be a King, to rule over my luſts, to be an heire of Heaven and eternall happineſſe in the world to come, to raigne with Chriſt, and ſhall J doe thus and thus? Doth this ſtand with my new temper,
Ephraims ReWhat have I any more to doe with this baſe luſt? what hath it to doe with me? or J with it? Is this and this action befitting a King and an heire of Heaven, and a new creature? and if a man be in authority, then let him conMordecai ſaid to Heſter;
What if thou be called to the Kingdome for ſuch a purpoſe. What if thou be called to this place or dignity for this purpoſe? to reforme ſuch and ſuch aEphraim in us; What have I any more now to doe with Idols? All which is for the manner of Ephraims indignation: A ſtrong negation of an abhominated thing: what have I any more to doe, &c. The next which is the Subſtance and Matter abhominated [Idolatry] muſt be reſerved for ſome other time.
HOS. 14.9.Ephraim ſhall ſay, what have J any more to doe with Idols? J have heard him and obſerved him: J am like a greene firre-tree, from me is thy fruit found.
Ver. 3. There Ephraim renounceth his former Idols. Aſhur ſhall not ſave us, &c. and here Ephraim ſhall ſay, what have I any more to doe with Idols? unto which the anſwer is, I have heard him, and obſerved him; I am like a greene firre-tree unto him: from me is thy fruit found. Now in that Ephraim ſhall ſay, what have I any more to doe with Idols? This in ſumme is onely the firſt part of the third Verſe repeated in another manner: that Ephraim ſhall and will goe on in abhominating Idoles, be conEphraim ſhall by the Spirit of grace, goe on in renouncing all falſe confidence, God ſheweth here that Ephraim ſhall looſe nothing by it (for he intends here the continuance of time) I have heard him, and J doe heare him, and I will heare him and reſpect him: and be like a ſhadie greene firre-tree to ſhade him, cauſing him alſo to be aboundant in fruit, From me is thy fruit found.
Ephraim ſhall ſay what have I any more to doe with Idols: here we conſidered the manner of expreſsion, and then the Matter it ſelfe.
Ephraim ſhall ſay, what have I any more to doe with Idols?
To come therefore to the Matter it ſelfe ſpecified (Idolatry) againſt which Ephraims indignation is directed:
What have I to doe with Idols?
In handling whereof we muſt take in all theſe
Falſe Doctrine, which is the foundation of Idolatry.
Idols themſelves: orIdolatry, which they tend to (for hee which hates Idols, hates them, becauſe he hates Idolatry) orIdolaters, as if he had ſaid,
What have I any more to doe with Idolatrous Doctrines, opinions or conceits: or with Idoles framed according to theſe conceits: or with Idolatrie or Idolaters? for theſe goe together, no man worſhips Idols, but becauſe he is poiIdols are forbidden, becauſe Idolatry is dangerous; and communiIdolaters is forbidden, becauſe of Idolatry. So that the Doctrine, Idols, Idolatry, and Communion with them, all theſe are objects of Ephraims abhomination and indignation.
Ephraim (ſhall ſay) what have I any more to doe with Idols?
It were to miſpend pretious time (appointed for better uſes) to tell you of the abhominable diſtinctions of the Papiſts of Latria and Dulia, or to inſiſt upon a diſcourſe of Heatheniſh Idola1. Reaſons of EEphraim ſo abhorreth Idolatry, Idols, and conceits of all.
To begin in the firſt place with Idols;1. Becauſe they are abhominaEphraim is truely converted, he hates them, becauſe Idols are abhominable to God, unto
Ephraim is now converted. Ephraim hates Idols, for Idolatry is ſpirituall Adulterie, Religion is as it were a conjugal act of marriage, ſo that a breach in religious worſhip, is a breach of ſpirituall marriage. Now the worſhipping of Idols being a breach of the conjugall act of marriage betwixt God and the ſoule, ſpiriEphraim) What have I now any more to doe with Idols?
2. Becauſe Idola
3. Becauſe they are oppoſite to God.(Abell) as it is in this booke, vanitie, nothing, a name to alienate the affections from them.
Yea further, becauſe God is a Jealous God,4. Exo. 34 Becauſe God is a Iealous God. Iſa. 42.8.
Ephraim therefore as ſoone as hee commeth to know God, hee hateth Idols, becauſe hee knows God being a Jealous God could not en
Now Idolatry is committed,
But now another Queſtion may be mooved, whether the Papiſts be Idolaters or not? for we live amongſt many of them; therefore we cannot be to warie of them.
The Anſwer is affirmative; they are IdolaPopery worſhip,
How may this be cleared?
1. Becauſe they give the honour due unto God unto others. Mat 4.
him onely ſhalt thou ſerve:
Him onely ſhalt thou ſerve; that is him onely ſhalt thou religiouſly proſtrate thy ſelfe unto; ſo that religious worſhip is proper to God onely. Now this they give to Saints, for they pray to them, which is a religious wor
But they object, that they pray not directly to them: but to them as Mediators, that they may pray to Chriſt for them.
Firſt they raiſe them above their degree to make them mediators, and ſo dethrone Chriſt of his office of Mediator, at leaſt joyne copart
But this is not all, they pray directly to Saints, to helpe them againſt ſeverall ills (as they have ſeverall Saints, for ſeverall evills) whatſoever they ſay who are not aſhamed of lying to further their deſignes, yet their books and writings doe teſtifie the contrary.
Then againe they vow to Saints, as in the forme of their vowes is ſeene: I vow to the Virgin Mary, &c. Now a vow is a religious act. They vow to Saints, and burne incenſe unto them, erect Temples, and ſet apart dayes for their worſhip, and ſo breake all the foure Commandements of the firſt Table. In a good faſhion it is not unfit to remember them, that their memoriall may be kept: but wee are not to worſhip them.
And beſides Saints, they have other falſe gods: for their head of the Church is an abWho hold not the head,
hold not the head, hold not Chriſt, becauſe they attribute that to Saints and men, which is proper to Chriſt onely. They make the Pope the judge of all controa man of ſinne goe about to judge the righteous law of God, and to determine of that which muſt ere long determine him unto eternall torments, without particular repentance. Yet being ſpiritually drunke, this folly they are given too, that they will be judge of that which muſt be judge of them. Many wayes they make him an I
So likewiſe, they make their Sacraments to be Idols;1. Baptiſme.ex opere operato, for the conferring of it, is to make an Idoll of it.2. The Bread in the Lords SupHeathens ever had ſuch an abhominable Idoll as the Maſſe, a breaden God: for they worſhipped living creatures, and there is not the worſt living creature, but it is better then a peece of bread; and yet they worſhip that, for (by their owne confeſſion) if the intention of the Prieſt be not to the action, there is nothing but bread. How may the minds then of men be tormented, when they may or ſhall think, perhaps the Prieſt hath no ſuch intention? and ſo are in danger of Idolatry. For ſaith the Pſalmiſt, Their ſorrowes ſhall be multiplied that haſten after another god,
Coſter himſelfe a forThat if (upon the words of Conſecration) the Bread be not turned and Tranſubſtantiated into the body of Chriſt, we are the moſt abhominable Idolaters of the world.
&c.
Minor and Aſſumption (long ſince prooved by the late worthies of our Church) but there is no ſuch tranſubſtantiating of the Bread into the Body of Chriſt: there
And in their equalizing traditions (which
Laws, worDulia, ſervice. But can the common-people diſtinguiſh, who give worſhip to all alike? to ſay we worſhip not the Image, but God before the Image, was the Heathens excuſe, as we may ſee in Arnobius. Can the common-people diſtinguiſh? no, for they are ignorant Images themſelves, in this they are worſe then the heathens, becauſe they have more light, and ſtill the more light, the more ſinne. For they have beene foretold, that the whoore of Rome ſhould be the mother of all fornication, the Spirituall Babylon, Sodome,
Aegypt, in regard of Idolatry, the mother of all theſe abhominations. Now for them who have beene forewarned hereof, and in ſo much light ſtill to continue Idolaters, and perſiſt in falſe worſhip, is to be worſe then the Heathens, who had not the like light and warn
But what is the reaſon that they are ſo impu
Firſt (to anſwer with the Scriptures) they are drunke with the whores cup, and we know a drunken man dares doe any thing.
And then againe, (as the Pſalmiſt ſpeakes) becauſe thoſe who worſhip Idols become blockiſh and ſtupid like unto them, for an J
If this be ſo, as it is too true to the eye of the whole world, then how ought we to bleſſe God, who hath brought us out of this palpable Aegyptian darkeneſſe, out of ſpirituall Sodome, as Lot was out of that Sodome: O we cannot be thankefull enough, nor ought we to deſire to returne to Sodome againe,Aegypt. Where then is place left for neutrality? thoſe neuters that will be of neither Religion? Is ſuch a diſpoſition from the Spirit of God, which maketh Ephraim ſay here, what have I any more to doe with Idols? Ephraim would not be a neuter, therefore what ſhall we ſay unto them that preſent themſelves to Maſses in their travells eſpecially; is this to ſay with Ephraim: what have I any more to doe with Idols? we muſt beleeve with the heart, and confeſſe with the mouth to ſalvation:Elyas time, God told him, that
Iſrael, who had not bowed the knee to Baal,
Againe, if this be true, what doe we thinke of reconcilers of Religion? a thing impoſſible, as the Apoſtle ſheweth,For what communion hath God with Belial? Chriſt with Anti-chriſt? what communion? The Queſtion is a ſtrong Negation, as that of Ephraim here: What have I now any more to doe with Idols?
But ſome may ſay we differ from them onely in circumſtance.
We may aske any man who hath braines in his head, whether Idolatry bee a circumPope is Anti-chriſt, & Rome to be Babylon, and Babylon to be the mother of al fornication. This muſt needs follow that ther can be no reconciling of theſe two Religions: we may come neare them, and become Papiſts, but they will never come neere us to be good Chriſtians.
Againe, if this be ſo that Popery be IdolaEves fault, that without a calling ſhe venSynai, to keepe of the people from touching the Mountaine; ſo God hath ſet hedges about the ſecond Commandement, to keepe us off from offending in it: as it was uſuall with God in this kinde. As when he would keepe them farre from murder,
the hedges of the Commandements. So for Idolatry, the Scripture would have us hate the garment ſpotted with the fleſh, to defile the Coverings of the Images;
to account them as a menſtruous cloath, &c. and to have nothing to doe with the unfruitfull workes of darkeneſſe. To hate all
Auguſtine ſaith of monuments; any monument mooves and ſtirs up the minde. So any thing that may moove or ſtirre us to Idolatry, wee ſhould abhorre and keepe a farre off from it.
And therefore the Commandements are ſet downe in the higheſt pitch of the ſinne, to ſhew that we ſhould avoid all the degrees under that which leads to ſo great a breach, and that wee ſhould hate all thoſe ſteps and leadings to the ſinne it ſelfe. We ſhould therefore beware of Popiſh writers, and doe with them as was done with the Magicke bookes in the Acts;
Luther and Calvin, much more their Bookes.
In this caſe it is with the ſoule of man,
And then againe if we muſt hate all Idolatry, wee muſt take heed of occaſions. Not like ſome looſer Chriſtians, which make no matter of crucifixes: how doth the Spirit of Ephraim
That wee muſt now no more know him any more after the fleſh: not as ſuch a man, as tall, and faire, &c. But know him as the Mediator, as King of HeaNo man is ſafe that is neere to danger.
1. To have falſe conceptions of God.Ideas of God, and ſo in place of worſhiping God, wee worſhip an Jdoll of our owne braine.
It may be ſaid, How ſhall wee conceive of God when we worſhip him?
Wee muſt not conceive of God as of a finite eſſence.
And then conceive not abſolutely of God, but of God diſtinguiſhed in three Perſons.2. We muſt con3 Perſons.
In the third place,3. Wee muſt not conceive of God without Chriſt.Immanuell, and ſo we ſhall conceive of God aright, and not worſhip an Idoll of our owne braine.
Againe there is another thing which is a common abuſe among Chriſtians,4. It is Idolatry to transforme God like to us in affections.Thou thoughteſt that I was like unto thy ſelfe: therefore I will come againſt
thee, &c. As oppreſſors and ſuch who grow great by ill courſes, they juſtifie this much: would God let me alone if he did not approove of my courſes? ſo they make God like them
What was the reaſon why the Heathens worBacchus and Venus, ſuch abhominable gods?
They to countenance their luſts and drun
Further,3. It is Idolatry to ſet ſomewhat up above God in our ſoules.Paul calleth Covetouſneſſe Idolatry: becauſe a covetous man placeth thoſe affections upon his owne wealth, which ſhould dwell in God:he ſaith to the wedge of gold, thou art my confidence; thinking his wealth ſhall beare him out in any ill cauſe whatſoever. And then againe, that time which hee ſhould ſpend in thinking of God and of a better life, he burieth thoſe thoughts in his mucke and wealth, toyling and moyling in the world, when he ſhould ſerve God.4. Such commit I
And there are ſome guilty of Jdolatry likeIf hee had ſerved God as well as he had ſerved his maſter the King in that time; God had not left him ſo in his old yeares. To ſet up any man ſo high in our affections, as for him to deny our ſelves, cracke our conIf I pleaſe men (ſaith Paul) I am not the ſervant of Chriſt. Hee meaneth ſinfull pleaſing, for their ought to bee ſervice and reſpect, due honour muſt be given unto thoſe who carry Gods Image, our Governours; yea great reſpect and honour, and nothing in this kinde can be too much; but to goe beyond our bounds herein, is to commit Idolatry. As the Heathen did, when the government of Rome was turned into an Empire, ſome of their Emperours were made gods by them after Auguſtus time, wherein they could not have deviſed to have done them greater wrong, for they all came moſt of them to fearefull ends. It is ill for any man to have God his corrivall, for no greater miſery can befall a man then to be ſet up in Gods roome, ſo to rule a mans ho
And ſo in the next place,5. Such Idolize who profeſſing Chriſt will not ſuffer any thing for his ſake.All who will live godly in Chriſt ſhall ſuffer perſecution. A man may live godly and not ſuffer perſecution, but he that will live godly in Chriſt, ſo as hee ſheweth his nature to be altered, carrying an Antipathy againſt all falſe courſes, and ſo as the world may con
Againe,6. Idolatry is comMy mind to me a kingdome is: I will have my wil, whatſoever come of it. This is IdoLet cowards pray if they will: but his ſucceſſe was anſwerable. So is it not the common Atheiſme of the world, they goe about things in confidence of their wit and parts, and ſo hope to attaine a glorious iſſue: whereas God who overthrowes Babels, takes delight to confound all their devices: it is his daily practiſe,To ſend the rich emptie away, and exalt the humble and mocke. Thoſe who ſet upon things raſhly without prayer, as though they were Lords of all, and without dehee worſhips himſelfe, whilſt he leanes to his owne wit, plots and parts: carnall men thus Idolize them
Againe you have ſome who are none of the worſt,7. Idolatry is com
8. It is Idolatry ſo to truſt to the worke of grace as to neg
The poore (ſaith Chriſt) receive the Goſpell,
thoſe that are loſt, Chriſt is ſent to ſave them, and to call in the weary and heavie laden.
Paul in the like caſe? Yea doubtleſſe,
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:
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,Ephraim, What have I now any more to doe with Idols?
What have I now any more to doe with Idols?
Paules method, Coloſſ. 2. and in other places, when he would draw us from all outIn him dwelleth all the fullneſſe of the God-head bodily: and, In him you are compleat.
touch not, taſte not, handle not, worſhipping of Angels, and from counterfeit humility, hee labours to diſBabes keepe you from Idols. What is promiſed there?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?Abraham to leave all Idolatrie, and all things elſe, to depend wholly upon him, what doth he firſt poſſeſſe him with? I am God all ſufficient, &c. know God in covenant all ſufficient, and Chriſt in the fullneſſe of his high perfections as mediaEphraim, what have J now any more to doe with other Jn1 Cor. 1.30.
Wiſdome, Righteouſneſſe, Sanctification and Redemption. And all this, becauſe that whoſoever glorieth in him ſhould not goe out of him for any thing. The more we know therefore the fullneſſe of Chriſt, and Gods mercy in him, the more wee ſhall abhorre all Idolatry, with the kindes and degrees of it.
Another helpe and meanes to cure this diſGal. 5. as a worke of the fleſh, and naturally man hath a working fancy, to ſet up ſomewhat in his heart and underſtanding above, and beſides God; Imaginations to a
What is the reaſon that it is ſo hard to convert a Papiſt?
Becauſe it is will-worſhip, a device of their owne braine, ſuiting their naturall will and appetite. And what makes them ſo furious (as all Idolaters are cruell) though they be mild of their owne nature, yet as Idolaters they are cruell? It is becauſe it is a device of their owne braine, a brat, a childe of their owne begetting; where
Rev. 9.20. Where the Turke is ſaid to be raiſed up againſt all theſe Idolaters, that would not be kept from worſhipping the Divell, and the Image of the beaſt. Yet for all this, it is ſaid they did not repent. And ſo the Jewiſh Church was ſtill puniſhed with enemies raiſed up againſt them for their Idolatry. And it is to be expected that the Idolatry of theſe weſterne Churches will at length pull downe Antichriſt himſelfe, which muſt be before the converſion of the Iewes. For what hinders their converſion now? The world is full of Idolaters, even Chriſtians; and therfore there muſt be a confuſion of Antichriſts Jdolatrous worſhip before the converſion of the Iewes, who will not returne whilſt that ſcandall is in their eye. Therefore that we may helpe forward that glorious worke, let us labour as much as we can to purge the Church of this, in drawing others from Idolatry, that we may helpe to make way for thoſe glorious times a comming: for this Scripture eſpecially hath relation unto the calling of the Iewes, not to be fullfilled till then, when Ephraim ſhall ſay, what have I now any more to doe with Idols? with that for
Ephraim (at length) ſhall ſay, what have I any more to doe with Idols? to cheriſh pride and ſelfe conceit? which if ever I come to Heaven I muſt renounce, hating my ſelfe for my owne pride and folly.
Peter made a great confeſſion, Thou art the Sonne of the living God, and then he came,Maſter ſpare thy ſelfe: wherunto Chriſt replied,
God is never
Paul ſaith,Ephraim here, What have I now any more to doe with Idols?
Well that wee may abhorre Jdolatry the more, conſider two or three direct places. Who required theſe things at your hands, ſaith God,Who required theſe things at your hands? And then againe ſaith God, In vaine they worſhip me teaching for my precepts the devices of men. See then the vanity of Idolaters,We would have cured Babel, but ſhe would not be cured.
Babylon? doe we leave them for trifles, when they ſtand guilty of abEphraim out of holy affection ſay, what have I now any more to doe with Idols? What to think and judge of thoſe that would bring God and Jdols together; if Ephraim had beene of the temper that many men now are, he might have ſaid,We cannot ſerve two maſters, ſaith Chriſt.Ephraim? What have I now any more to doe with Idols? There can be no mixture you know where there is abhomiReve. 3. which was neiI will ſpew them out of my mouth: God hates ſuch moſt of all, now I would thou wert either hot or cold. If this be the affection of Gods people towards Idols and Idolaters, an utter averſation, and ſhall we thinke to jumble and mingle con
Thus we ſee what to thinke of the temper of theſe men,Phil 3.15.
Paul ſaith in leſſer things, If any men be otherwiſe minded, God ſhall reveale it unto him. But vvhen he comes to the point of juſtification by Chriſt in Gods worſhip: vvhat ſaith he? If any man be otherwiſe minded, God ſhall reveale it? No, but if I or an Angell from Heaven teach otherwiſe, let him bee accurſed.
Pauls ſpirit, If I or an Angell from Heaven teach otherwiſe, let him be accurſed. The Holy Ghoſt at firſt appeared in the forme and ſhape of a Dove which is a meeke and milde creature,fiery tongues,
Ephraim, What have I now any more to doe with Idols?
Ephraim, What have I now any more to doe with Idols? At the length the Kings of the earth who adore the whore, they ſhall come and eate her very fleſh.What have I now any more to doe with
Idols? ſaid Ephraim; and what have J now any more to doe with ſuch and ſuch profaneto heare us, obſerve us: and bee as a greene firre tree unto us, &c. Whereof if God pleaſe, wee ſhall heare more the next time.
HOS. 14.9.Ephraim ſhall ſay, what have J any more to doe with Idols? J have heard him and obſerved him: J am like a greene firre tree, from me is thy fruit found.
Ephraim: as likewiſe a reEphraims ReforEphraim ſhall my
What have I now any more to doe with Idols? God will heare him and obſerve him, and be like a greene firre tree unto him. For, (ſaith God,) from mee ſhall Ephraims fruit be found. Whereby we ſee that whenſoever God doth alter the ſoule by his grace, there he alſo breeds divorce and diEphraim being ſanctified by the Spirit of God, is minded as God is, What have I any more to doe with Idols?
Mare mortuum, that dead ſea. The
The particular then here, is indignation and hatred, What have I now any more to doe with Idols? So that the proper affection in Gods children, which ſhould be converſant about that which is ill, and ſinnefully ill, is hatred and indignation, here is hatred with indignation, the extent of the affection.
The reaſon whereof is, when Gods children are once converted, they have a new nature put into them, like unto Chriſt whoſe Spirit they have, what he hates they hate. Hee hates all ſin, and nothing but ſin, hee hates the Divell himſelfe for ſin, and no further.
Then againe, when once they are Gods chil
But how ſhould we come to have this true hatred of ſinne, as Ephraim ſhould have?
1. Helps to hate ſinne.Wherefore ſuffereth living man,
man ſuffereth for his ſinne. Thine owne inventions have brought theſe things upon thee; therefore they are bitter unto
thee, they ſhall pierce thy bowels. Shall we not therefore hate that which is the cauſe of all miſchiefe to us? If we had an enemy, eſpecially if he were a ſoothing falſe enemie, that under pretence of love ſhould ſeeke our bane and ruine, and joyne with our worſt enemies, would we not hate ſuch an enemy? Sinne is the greaDalilah like inticing and alluring us, whereby it hath the more advantage and ſtrength, in that it apSalomons foole a ſport of ſinne,
And then againe, avoide all parly and inwhat have I to doe with Idols? doe but intertaine parly with it, and it is of ſuch an inſinuating nature, that it will incroach daily, and ſpread over the ſoule ſuddenly, betraying it to the Divell. Therefore uſe it hardly in the firſt beginnings, and avoid Satan in the firſt
Ephraim here, what have I any more to doe with Idols? for as we ſay in the caſe of hoEphraim, what have I any more to doe with Idols?
And we muſt know,Quaeres.
Ieremy. 8.6. No man ſaid what have I done? When conſcience in a man is awakened once, he ſaith, O! what have I done? what caſe am I in?
what ſhall I doe? as that Act. 2. Men and Brethren, what ſhall we doe to be ſaved? hee
what have I done? if conſciwhat ſhall I doe? you ſhall not need to drive him, vvhen the Queſtion is anſwered, what ſhall I doe to bee ſaved? that is by caſting my ſelfe upon God in Chriſt. We need not put the Queſtion, hee will ſay of himſelfe, what have J any more to doe with that which is contrary to that which ſaves me? What have I to doe with Idols? this What have I now any more to doe with Idols?
For I have heard him and obſerved him.
I have ſeene and obſerved him, ſome reade the words, but very few, which is thus a very good and pious conſtruction of them: What have I now any more to doe with Idols? As if Ephraim ſhould ſay, theſe words I have ſeene him and obſerved him, that is, becauſe I have ſeene him and obſerved, therefore what have I now any more to doe with Idols? As ſoone as a man comes to heare God ſpeake, and to obſerve God, downe goes all Idols, for indeed the reſpect to Idolatry, and any thing that is naught it fals downe in the ſoule, as the knowledge of the true God is lifted up, and as affection to good things are raiſed up in the ſoule. What have I to doe with Idols any more; I have ſeene and obſerved him: as Iob ſaid of himſelfe when
I abhorre my ſelfe and repent in duſt and aſhes.
I have ſeene and obſerved him.
This is a ſafe, pious, and good ſenſe, but the words under correction are fitlieſt applied unto God himſelfe, as if God rather then Ephraim ſaid thus, I will heare him and obſerve him, I will doe thus and thus, I will be as a greene firre-tree to ſhade him from danger, and to make him fruitfull. But you will ſay Ephraim cannot caſt away Idols till God reſpect him firſt. Therefore this is promiſed in the ſecond place, Ephraim ſhall ſay, What have I to doe with Idols. And God ſhall ſay, I have ſeene him, heard him, and obſerved him, when hee hath caſt away Idoles.
To this the Anſwer is, indeed in the order of nature God doth firſt ſtirre us up to pray to him, and promiſeth us reſpect and hearing of our prayers, after which we caſt away Idols, but the experience of it is after wee have done the deed. After that we have found God ex
That nothing is loſt by renouncing Idolatry,
and carnall confidence in any worldly thing.
For God makes a ſupply in himſelfe, I will heare him and obſerve him. Nothing is loſt, for God will be true of his promiſe, Seeke ye firſt the Kingdome of God and his Righteouſnes,
and all other things ſhall be miniſtred unto you. The Truth of God and then his Mercy makes this good. Is not God mercifull to his children when they renounce all falſe confidence? Jn reEdward the ſixts raigne, the ſame day that there was reformation of Idolatry in London, purging of Churches from roodes and Idols. The ſame day was that noble victorie and conqueſt in the North parts over the enemies. So God anſwered their care in reforming things amiſſe with good ſuc
On the contrary, when we goe on with faEphraim come to ſay, What have I to doe with Idols? and ſee then whether God will reſpect him or not. Doe Nations or perſons thinke that God will reſpect them or bleſſe them, whilſt they doe that which is abhominable to him. No; when Ephraim ſaith, what have I to doe with Idols? then preſently comes, God will heare and obſerve him, and looke to him, as you have it in that gratious promiſe, The eyes of the Lord are open unto all them that feare him,
and his eares
are open to their prayers, his eyes and his eares. Indeed God is all eye and all eare, the beſt friend in the world, cannot have his eye alwho will heare us, obſerve us, and ſee us, and not onely heare and ſee, but as the Scripture phraſe is, doe that that followes all this, where he ſees, he will pitty and relieve, and where he heares, he will pitty and protect.
I have heard him, I have obſerved him.
God will heare when once we renounce ſin. If I regard iniquity in my heart,
God will not heare my prayers, ſaith David. But when I doe not regard iniquity God will heare my prayers. Then a man may know that God will heare him, when once he hath renounced ſinne and comes with cleane hands and heart to God. As it is in Iſaias, they were corrupt in their courſe, and yet came to God,God knoweth the meaning of the Spirit,
becauſe it makes requeſt according to the will of God. The ſame Spirit that ſtirrs us up to amend our lives and fly Idolatrous courſes, the ſame Spirit ſtirs us up to pray to God according to the will of God, and then God heares the deſires of his owne Spirit. Of all judgements in the world this is the greateſt to pray and not to be heard, for when wee are in miſery our remedy is prayer: now when that which ſhould be our remedy is not regarI will heare him and obſerve him. Becauſe then God and Ephraim were of one minde and joyne in one, therefore God cannot but heare and regard Ephraim, being of his minde to love and to hate what hee loves and hates.Prodigall beDavid, I ſaid I will confeſſe my ſinnes to God, (I ſaid) that is, in my heart I reſolved to confeſſe to God, and thou forgaveſt mine iniquity, God heard his reſoluProdigall for all his contrition, was afraid to bee ſhaken of his Father for his diſGod heares
us and obſerves us, and is ready to meet us.
There is an excellent place even touching Ephraim himſelfe,I have ſurely heard Ephraim bemoaning himſelfe, thou haſt chastiſed mee, and I was chaſtiſed as a Bullock unaccuſtomed to the yoake, turne me to thee and I ſhall bee turned, thou art the Lord my God, &c. Is Ephraim a deare ſonne, is he a pleaſant child, for ſince I ſpake againſt him I doe earneſtly remember him ſtill; therefore my bowels are troubled for him, I will have mercy upon him. If Ephraim beginne to beEphraim here, after hee had renounI have heard him and obſerved him. Which yeelds us a ſweet and comfortable conſideraEphraim ſay, what have I to doe with Idols (though it be ſpirituall adultery) yet if Ephraim beginne to renounce Idolatry, God will ſay, I have heard him and obſerved him. Jf your ſinnes were as red as crimſon (ſaith God) I will make them white as wooll, &c, Crimſon ſinnes, double dyed ſins,Ephraim ſay, what have I to doe with my forGod will heare him and obſerve him.
It is never better with a Chriſtian, then when he hath renounced all wicked courſes, though he thinkes himſelfe undone if he leave his forDalilah delights, but there is no ſuch matWhoſoever leaves father or mother, brother or ſiſter, houſe or kindred for me, ſhall have a hundred fold in this world, that is, they ſhall have it in contentment and grace, in peace of conſcience, and perhaps in the things of this life in another kinde. What loſt Abraham, when he obeyed God, and forſooke his fathers houſe? God was all-ſufficient for him, he grew a rich man. And what loſt hee by giving Iſaake to God? he received his ſonne againe, of whom there came an innumerable ſeed. And what loſt holy David in waiting for the time that he ſhould come unto the KingIeroboam who made more haſte, after God had told him he ſhould raigne, hee was curſed in his government, and none of his poſterity came to good. There is nothing loſt by depending and waiting upon God, and renouncing of carnall confidence. We think naturally we are undone, O! there is no ſuch matter, as David ſpeakes, When my father and mother forſaketh me,
yet the Lord taketh me up.
Phariſees, will ye alſo be his Diſciples?
Aegypt, they had no loſſe, for God provided them Manna from Heaven, and what loſt they by that? they had Angels food inſtead of their garlicke and onyons.
I have obſerved him.
That is, I will have a ſpeciall eye to him, I will looke to him in all conditions and ſtates whatſoever: God never ſlumbers nor ſleepes, like the Maſter of the houſe in the Parable,Exodus, you have there God brought in obſerving the children of Iſraell: I have ſeene,
I have ſeene the affliction of my people Iſraell; they thought themſelves neglected of God, but he tells Moſes, I have ſeene, I have ſeene, I know it very well, hee adds
Pharoah, Oh but God in ſeeing hee ſees, whoſe eyes are ten thouſand times brighter then the Sunne. This is a conſolation, when one thinks that no man ſees and regards alas, what ſhall become of me? Why ſhould any man ſay ſo that hath God to go too, who is all eye, and all eare. God heares and ſees, his eares are alwayes open, as it is often ſhewed, eſpecially Pſal. 34.15. It is ſaid, His eares are open to their prayers, and his eyes to ſee their afflictions.
But with what kinde of eye doth God ſee the afflictions of his children.
He ſees them with a tender compaſſionate eye, for he aboundeth in thoſe affections which he hath put into a Father and a Mother: there is no Mother would ſuffer her childe to miſ
And this likewiſe is no little part of our com&c. But in perſecution in the world, our trouble lies with men: therefore it is our comfort, God ſees our trouble and their malice, and as he is ready to helpe the one, ſo he is to revenge the other.
And as it is a point of comfort, ſo of great incouragement to be bold in Gods cauſe, what ſhall we be baſer then the baſe creatures? take but a dog in his maſters ſight, you ſee how hee will fight. Take the meaneſt and baſeſt crea
Againe if God have ſuch an eare to heare us, let us have an eare to heare him, and an eye to looke to him; let us have Moſes eye, to looke on him who is inviſible, his eye is upon us, and let our eye be to him, both may be together. When theſe two eyes meet, when my heart tells me that God ſeeth me, and that I ſee God looking upon me, this makes couragious: Therefore as God heares and ſees us, ſo we muſt have an eye to ſee him that is inviſible. And ſo wee paſſe from theſe words: I have heard him and obſerved him, and what the ProI have heard him and will heare him: I have obſerved him and will obſerve him: For they containe a perpetuall action in God; not that he hath, and will not doe it now: but what he hath done and will doe, that hee ſets downe here in borrowed ſpeeches, for he ſaith alſo,
I will be like a greene firre tree to him, from mee is thy fruit found.
God will be like a greene firre tree in regard of ſhadow, a Firre tree is a high tree, a goodly ſmooth tree, barren in regard of fruit, but it hath thicke leaves, which hinders raine from falling upon thoſe who reſt under the ſhadow thereof, and likewiſe keepes the Sunne from annoying them, ſo it is a fit tree for ſhadow, and the fitter becauſe it hath no fruit, for uſually thoſe trees which ſpend not themſelves this way, they
firre tree, that ſo God will keepe backe all ſhowers, temFirre tree hath no fruit on it, God will not onely be a ſhadow to his children to keepe ill from them, but he will be a fruitfull tree to them. From me (ſaith God) ſhall thy fruit be found, that is, whatſoever good thou doeſt, thou ſhalt have it from me, all fruit
God will be as a firre tree in regard of ſhadow to the paſſenger, and keeping off of ſtormes, the great God, and the good God who is goodI will be as a greene firre tree unto him.
God will be as a firre tree eſpecially in regard of ſhadow to keepe from all annoyance both of ſtorme and of the Sunne, for the Sunne in thoſe hot counteries annoyes them very much, as the Spouſe complaines of her blackneſſe, becauſe the Sunne had ſhined upon her, to be blacke as the tents of Kedar,
There is not the moſt comfortable refreſhing creature in the world,
but take it in the exceſſe, it h
What more cfirr
ThGod will bee as a greene firre tree ▪
whence the point is,
There is a
Thoſe who refuſe the ſhelter of Idols, God will be a ſhelter unto them, a greene firre-tree unto them, another manner of ſhelter, thIonas gourd, which may ſhelter for a time buThou art our habitation from generation to generation ▪
Rocke and Caſtle hNo
wheAchitophe
of this world, to be as Ca
who are ſhrewd in counſell and pol
Now from this that the ſhadow is comforPſalmes, and other Scriptures. Thou ſhalt keepe me under the ſhadow of thy wings ▪
as the apple-tree a
I ſate under his ſhadow with great delight, and his
The like you have in many places in the Pſalmes, I will name one or two more pregnant theHe that dwelleth in the
that is God, ſhall abid
He ſhall cover me with his feathers under his wings will I
&c. So that we ſee how God doth that to our ſoules and conditions, that the firre-tree, which in Gods good creIſa. 4.45. The Lord will create upon every dwelling place of Mount Zion, and upon her aſſembly a cloud and ſmoake by day, and the ſhining of a flame of fire by night, for upon all the glory ſhall be a defence. See what a comforhe will create, if they want the comfort of the firre-tree and ſuch like ſhadowes, he ſayes God will create, that is make them of nothing, hee will create upon every dwelling place of Mount Zion, where his children dwell, and upon their aſſemblies, a cloud and a ſmoake by day, that is, when they are annoyed by the Sunne, God will create a cloude to keep the rage and the ſcorching heate of the Sunne from them, and then, a ſhining flame of fire by night, becauſe in the night wee need light, for upon all the glory ſhall be a defence, that is upon all the glorious Saints of God, they are Glory,
Thus it is cleare, that God will be a ſhadow to his people, as the fir-tree: which is an alluſion to that grand paſſage of his providence in conductIſrael out of Aegypt where (God to guide them) provided a cloud by day,
and a pillar of fire by night, the ſame pillar which was lightſome to the Iſraelites was darke to the Aegyptians, which cloud and pillar of fire conCanaan. Hee ſhadowed them by day with a cloud and lightned and heated them by a pillar of fire at night, thus conductCanaan. So we paſCanaan Heaven, God will be a clouds by his gratious ſpeciall providence, to keepe all ill whatſoever from us, and a pillar of fire to lighten and direct us till wee come to our heavenly Canaan, where he will be all in all,all teares, all ſorrow and cauſe of ſorrow ſhal be for ever wiped away, an alluſion wherunto we have comfortably ſet downe Pſal. 121.Pſal. is all ſpent on comI will lift up mine eyes to the hils whence commeth my ſalvation: my helpe commeth from the Lord who made Heaven and Earth, all my helpe is from him, hee will not ſuffer my foote to be mooved, be that keeper Iſrael will neither ſlumber nor ſleepe. He will not ſlumber, that is, his eyes are alwayes open to ſee, as his
eares to heare. Behold he that keepeth Iſrael
Thus we ſee this Scripture is a large gloſſe and commentary upon this truth, that God with a ſpeciall providence and protection cares for his children to keepe them from all ill: he will be as the firre tree to them in regard of ſhadow; Whence we obſerve in ſpeciall,
That this life of ours wh
Friſt for outward annoyances, how many of them is our poore life ſubject unto? and for inward terror and boyling heate of conſcience, when God in anger diſcovers himſelfe unto My God my God why haſt thou forſaken mee,
Iob complaines, thou haſt ſee me as a But to ſhoot at. And in regard of this ſpirituall diſertion David complaines much throughout the Pſalmes. So this our life is ſub
firre-tree to ſhadow and cover them, that he is not a cloud by day too, and a pillar of fire by night, that have not him for a hiding place to ſpread the wings of his mercy over them. What is the ſtate of ſuch people? Surely howſoever God feed them, and fills their bellie with good things in this world for a time, yet their caſe will be fearefull, when God lets looſe conſcience and Sathans fiery darts againſt them. Judge then hereby what our ſtate is by nature without God. The ſame ſunne which cheriſheth and comforteth, alſo tortures and ſcorches us: ſo God is a ſunne, a quickning ſunne to his children, yea a vigorous ſunne,Hannah had from her Husband, Love at the houre of death, and in time of temptation, when theſe comforts leave them, what ſhadow have they then? none at all; but are as naked men in a ſtorme, ſubject to the fury of Gods eternall wrath. The things which are moſt comfortable to Gods people are moſt terrible to them, as it is ſaid in one of thoſe plagues powred out upon Antichriſt (for all the violls there ſpoken of tend to the puniſhAntichriſt,
The Sunne by probable interpreters, is ſaid to be the Word of God, which when it is opened is ſweet and comfortable to Gods people, but ſhining upon men that are naught, eſpecially at the howre of death, in affliction and in diſtreſſe it ſpeakes no comfort to them, but cauſeth them to deſpaire, rage and ſtorme. Nay prophane men when they are at the beſt, they rage and ſtorme at the direction of the ſunne, becauſe it diſ
Now what Uſe ſhould we make of this? will God be a ſhadow to his people to keepe
Abraham in the covenant of grace:I will be thy buckler to keepe ill from thee;thy exceeding great reward. And in the Pſalmes, God proSunne for good, and a ſhield to keepe off all ill. Will God beſtow good and keepe off ill from us? then labour to come wilſhield and a hiding place, unto us, and a ſhadow in all extremities whatIob, The Divell durſt not annoy him,
Againe, it yeelds us an uſe of Reſolution, for to obey God, and to 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 keea greene firre-tree unto us.
And laſt of all, let it bee an uſe of Comfort
Thou Lord art my Buckler,
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 BuckPſa. 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,
Ionas gourd did him. Doe theſe outward poore contentI am perſwaded t
nor life, nor dea
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 w
All other comforts in the world, are but like Ionas gourd, for all other ſhadowes yeeld onely a ſhadow for a while, and th&c. Which are ſhadowes 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 ſhafirre tree, it never failes nor forſakes us, as all other ſhawill 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 exfiree 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 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.
HOS. 14.9.—J am like a greene firre-tree, from me is thy fruit found.
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
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 incouragea 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 apa firre-tree for ſhelter and defence, but he is a fruit-full tree, ſo a firre tree is not, and therefore withfirre 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 comfor
From a mans ſelfe comes nothing that is gratiouſly good.
Whatſoever is ſavingly good is altogether from God,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 rebut 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 Pſaland my lips ſhall ſhew forth thy praiſe. We
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 powIt 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,
That fruit that is gratious comes from us and from God too.
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? Yes eaſily, we ſpeake
Lydia to beleeve, ſo that God and we meete together in the ſame action. We have parts, underſtanFrom mee is thy fruit found.
If ſo be that God and man joyne in one action, From mee is thy fruit found,
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 corrupFrom 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
old leaven, therefore there can be no meriting of Salvation by any workes we doe,
The cleering of theſe points in our judgeFrom me is thy fruite found. What is from our ſelves then, if all good in us comes from God? vve are a barAdams fall, and brought forth nothing but briers and thornes, ſo our ſoule natural
Heere againe for matter of judgement, you have a difference betweene the ſtate of nature,Adam wee had a ſtanding in our 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
Adam as it were had the keeping of his owne happineſſe locked up in himſelfe, but we have our happineſſe, graces, and whatFrom me is thy fruit found.
Againe, for further inſtruction; What is the Reaſon that ſome have more grace then o
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 comFrom him our fruit is found. Waite his leiſure, he ſuſpends grace and comfort untill a fit time,
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 judgeFrom me is thy fruite found.
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,Paul may plant and Apollo may water, but if thou give not fruite from Heaven, all is to no purpoſe. Wee for
Againe this inforceth another part of Gods ſpirituall and heavenly worſhip, cleaving to God in our affections, eſpecially theſe two, in our Faith and Love, that as all comes from and by Chriſt Jeſus, ſo thereby we may draw from him the fruit of grace and comfort. So that this ſpiriShimei,
David. If they doe us good, they are his conFrom mee is thy fruit found.
This ſhould make us likewiſe as to worſhip God in ſpirit and in truth; ſo to be reſolute in good cauſes whatſoever come of it, looke for a ground and then be reſolute: becauſe all comes from God, who will ſand by us in his owne cauſe and quarrell.
But if I forſake this and that ſuppo
Marke what the Spirit of God ſaith: Ye that love the Lord hate that which is evill.
&c. As Ephraim here doth, I ſhall be deſpiſed and trampled upGod preſerves the ſoules of his, hee will be a ſhield and a buckler:
a Sunne and a ſhield, and no good thing ſhall be wanting to them that leade a godly life. God will be a Sunne for all good, and a ſhield to keepe off all ill, therefore let us be reſolute in good cauſes; Whence comes all ſhifting, halting, imperfect walking, and inconſtancie in the wayes of God, but from this, that men know not where to have men? they are not grounded on this, that whatſoever
Daniell couragious, they knew they ſhould have fruit from God; that is, grace, comfort and peace, the beſt fruit of all. And therefore know O King,
that we will not worſhip thine Idoll, nor fall downe before it. So holy Heſter being well grounded could ſay,If I periſh I periſh: I know the cauſe is good and if all helpe in the creature be remooved and taken away, yet I ſhall have fruit in God.
Let us therefore carry this about us as a prinMoſes forty dayes without any earthly comfort on the mount?Paul and Sylas in the dungeon, who in the midſt of diſcomfort,
Therefore now make a Uſe of Comfort of it,From me is thy fruit found. If they could take away the Spirit of God, grace and comfort from us it were ſomething, but can they doe that? no, the worſt they can doe, is to ſend us to Heaven to the Fountaine of all grace and comfort: ſo that in this world they cannot caſt us into any condition wherein
that all their fruit is from him: and that God eſpecially will then ſhew himCor. 7. and here it is ſaid, that in him the fatherleſſe findeth Mercy: we have moſt fruit from him in the worſt times, then eſpecially he delighteth to ſhew himſelfe a God, when no comfort can be had from the creature.
From me is thy fruit found. There
And let this alſo be an Incouragement to walke with God ſincerely and uprightly in all
Amaziah by the Prophet:Hee that parts with father or mother,
with houſe or land for my ſake, ſhall have a hundred fold in this world, and afterwards life everlaſting. He ſhall have all made up in grace, which is a hundred times better then any thing that is here, he ſhall have contentment which is better then the things themſelves: ſometimes he ſhall miſ
Therefore by theſe mercies of God here mentioned,Ephraim here, what have I any more to doe with my former corrupt courſes, or Idols? give a peremptory anſwer to all ſinnefull courſes and
What have I any more to doe with you? No, God ſhall be my God, for if I can reſigne my ſelfe wholly to God, and regreene firre tree, and heare me; I ſhall looſe nothing by it. Be then in love with a Chriſtian courſe, for it is the ſweeteſt and the ſafeſt courſe, and never wants comfort from Heaven, and it is the moſt honourable courſe that can be, for it will hold our communion and peace with the great God of Heaven and Earth: for though we breake with others, we ſhall be ſure of him. In which caſe take heed of that baſe ſuggeſtion which the Divell himThat wee ſerve God for naught. What ſhall we renounce Idolatry and wicked courſes, and thinke that God will not have fruit for us? ſhall I thinke if I leave my ſinnefull gaine, that I or my poſterity ſhall beg or ſtarve for it? doe we ſerve a God that hath no fruit? that is as a dead tree, or a barren wilderneſſe: No, we ſerve a God that had all in himſelfe before he made the world; and hath all the excellency in himſelfe contained in the creatures, it is not in vaine to ſerve him: Doth Iob ſerve God for nothing? ſaid the Divell. Therefore it is a ſuggeſtion worſe then ſataniHypocrites mentioned by the Prophet;From mee is thy fruit found?
Whatſoever our condition be in the world, let us comfort our ſelves with theſe things, and thinke that it is not in vaine to ſerve the Lord: for we cannot ſerve a richer nor a more kinde maſter and Lord: Firſt of all he gives us opthe fruits of our own waies, bitter fruits, for in this caſe Jeſus Chriſt who is a ſweet Saviour, will be a Judge to us; and he who is the Lambe of God will be angry, ſo as we ſhall reape the fruit of his indignation: In the Revelation,
deſiring the
hils and mountaines to fall upon them, to cover them from the preſence of the Lamb. Let us not thereour ſoules in well-doing unto him, as unto a faithfull Creator and Redeemer.
Proverbs. 3. Let us acknowledge him in all our wayes, for it is good to acknowledge and looke to him: that is, looke to him for ſtrength, quickning, ſucceſſe, grace and light to direct us: acknowledge him in all our wayes, and treaſure up this comfort, that all fruit is found from God. If wee take good courſes, wee ſhall ever be fruitfull, and have fruit from him, out of his fulneſſe for (ſaith hee:) From mee is thy fruite found.
HOS. 14.10.Who is wiſe and he ſhall underſtand theſe things? prudent and he ſhall know them? for the wayes of the Lord are equall, the juſt ſhall walke in them, but the tranſgreſſors ſhall fall therein.
Baall to
Calves, the Princes remooved the bounds, (old orders and lawes) the Prophets they were fooles and did not ſee the judgements of God hanging over their heads; and none of them all could ſee their gray-haires, that is, the ſignes of their owne ruine. After which out of a Chriſtian love, care, and conſcience of his duty, by direction of the Spirit of God, hee pretake words unto your ſelves, renounce all falſe confiAſhur, and all domeſticke helps at home, horſes and the like, and flye to God as your beſt Sanctuarie. Then hee ſhewes what God will doe to them, anſwer all the deſires he had put into their hearts: I will heale their Backeſlidings and love them freely, &c.
Now becauſe theſe were great matters of great conſequence, to make them either happy in the obſerving them, or miſerable in neglectWho is wiſe and he ſhall underſtand theſe things, prudent and he ſhall know them, for the wayes of the Lord are equall, &c.
Wherein the ſcope of the Prophet is, to ſtirre up a holy regard of what hath beene ſpoken, he would not have all loſt for want of attention or application, and therefore he here ſtirs them up to a holy uſe of all: which ſtirring up, is exEpiphonemy, or acclamation, who is wiſe and he ſhall underſtand theſe things, &c. He doth not
who is wiſe and who is prudent? Let them conſider of theſe things, and then the Exhortation is back't with many Reaſons,
(who is wiſe and who is prudent)
the Iuſt ſhall walke in them, they ſhall not walke alone, they ſhall have the company of a cloud of witneſſes, who proſper and walke on cheerefully in this way, and attaine hapTranſgreſſors, ſuch as are oppoſite to Gods wayes, they ſhall fall in theſe wayes, that is they take offence at theſe wayes and ſo fall into ſinne, and by falling into ſinne, fall into miſery, till at laſt they fall into Hell, which is the end of all quar
Now theſe are ſtrong and forcible reaſons to inforce care and attention of what hath been ſpoken, it is Wiſdome and Prudence, and the wayes of the Lord here are ſtreight, and then all godly people walke in them, and thoſe that ſtumble at them are ſure to periſh, and doe periſh in them; not that they are a cauſe of their periſhing, but by reaſon of the malice of men, finding fault and picking quarrels with them, they fall firſt into ſinne, and then into miſery, thus we have the ſcope of the words.
Who is wiſe and he ſhall underſtand theſe things.
Firſt of all, we muſt know that the Prophet here in this figurative ſpeech makes a kinde of Exclamation, who is wiſe? he doth as it were ſecretly mourne at the Apoſtacy and fewneſſe of thoſe that be truely wiſe, as if he had ſaid, I have given you many directions, and ſhewed you what ſinnes lead to deſtruction, I have ſhewed what courſe yee are to take, and the bountie of God to thoſe that Returne: but, Who is Wiſe and Prudent to regard theſe things?
Jn the words therefore (in regard of the ſpeaker, the Prophet) we may obſerve this ere we come particularly to them: the character of a holy, mercifull, gratious, and wiſeman, that when he hath ſpoken things to excellent purpoſe, he would not have thoſe things loſt, but out of mercy and compaſſion mingled with
Deutrenomie, as the word ſignifieth, but a reMoſes thought all to no purpoſe, unleſſe he repeated lawes, and faſtned them upon the ſoule: ſo our SaviLet him that hath eares to heare, heare. So ſaith Ieremy,
who is wiſe to conſider theſe things? and the concluſion of that excelPſalme, is juſt thus, who is wiſe to conſider theſe things? and Deuter. 32. ſaith Moſes, O that they were wiſe, that they would thinke of theſe things, &c. So every wherein Scripture you have ſuch faſtning of things where truthes have beene ſpoken in application of them: which doth juſtifie the courſe of Gods Meſſenwho is wiſe and he ſhall underſtand theſe things, &c.
But that which more neerely concerneth us is, whereas firſt of all he propounds this exhorwho is wiſe and who is prudent? we ſee firſt of all,
That there are but few who are truely wiſe and prudent.
Few that enter the right way: for our Sanarrow is this way and few there be that finde it.
Moſt men we ſee live by ſenſe, will, and paſMens mihi pro Regno, as one ſaid. Now this being the proud poyſonfull nature of man, we muſt not thinke it a ſtrange thing, that there are ſo few wiſe and prudent: for a man cannot be wiſe and paſſionate, for his paſſion transformes him to be a beaſt, a Divell. Now becauſe moſt men live by ſenſe and by humour, which is a life they are nuzled in (eſpecially thoſe that
Since things are thus, learne this of it, if there be ſo few prudent and wiſe, as the Prophets complaine in all times. To whom is the arme of the Lord revealed; and,Who hath beleeved our report, &c. Then take heed of living by exwiſe and prudent, it is better and ſafer to fol
And likewiſe take no ſcandall, if you ſee men runne upon heapes in the broad and worſt way, for that men have alwayes done, it is the comas the grapes after the vintage, like a few ſcattered eares of corne after harveſt: one of a Citty, and two of a Tribe, a few of all. Therefore now let us ſeale this truth with this exhortation.
That we labour to be of that few that are truely wiſe and prudent, examine are we of thoſe few or not? and what have we in us that
a little flocke;
Who is wiſe and he ſhall underſtand theſe things, prudent, &c.
But to come more particularly to the words, Who is wiſe and he ſhall underſtand theſe things, The holy man of God here in his exhortation naming wiſedome, ſingling out wiſe and prudent men; Who is wiſe and who is prudent? he touWho is wiſe, &c. Well ſaith he, I know you all dewiſe and prudent men, would you make it good that you are ſo indeed? be
Man at firſt when he had communion with wiſedome it ſelfe was a wiſe creature, till he hearkened to Sathan and ſo loſt all, becomming as the beaſts which periſh.
To deſire to doe well, and to be wiſe. Therefore the Prophet here upon that which is left in mans nature takes advantage to build true wiſdome and knowledge indeed.
To come then in briefe to ſhew what this wiſedome and prudence is,wiſedome and prudence. Wiſedome is a heavenly light ſet up in the ſoule by the Spirit of God, whereby it diſcerneth the generall truths concerning God, our ſelves, the ſtate of the Church, the priviledges of Chri
Prov. 8. I wiſdome dwell with prudence. Diwiſedome whereſoever it is dwells with prudence; that is, where God doth inlighten the underſtanding to conceive aright of the miſteries of ſalvation, there it dwells with pruprudence, a particular gift wherewiſedome and prudence they are both together in Gods people, howſoever perhaps one is more excelprudence as will bring him to Heaven. But God giveth extraordinary wiſedome to ſome, becauſe they are leaders of others. Yet though in Gods diſpenſation there be a difPrudence. This is as it were the ſalt which ſeaſoneth all other graces, and knowledge whatſoever: for what is knowwho is wiſe and who is prudent? good as we ſay conſiſts of a whole entire cauſe, unto which muſt be occurrence of all circumſtances together, one defect may make it to be ſinnefull. So this is Prudence to obſerve a due order cloathed with circumPrudence. Who is wiſe and he ſhall underſtand theſe things, prud
Now theſe be the two graces that leade and guide a mans life: there muſt be firſt a genePrudence is as it were the ſteward of the ſoule, which diſpenceth
Now for Wiſdome and Prudence, we will not inſiſt long on them, onely we will draw towards a right diſcerning of them ſquared and propor
wiſe prudent man in the world that will be ſure to make the greateſt his friend. So
wiſe and prudent man in the world, that like the wiſe ſteward in the Goſpell provides for the worſt times:
And amongſt men he is alſo counted a wiſe
prudent man, that makes a right choice, for this is wiſdome, when a man diſcerneth a difSimile mat
ſaith one, Likeneſſe is the mother of error. There is a likeneſſe betweene good and bad in the world, and betweene truth and error, now hee is a wiſeman, who is not catchr with theſe reſemblances, but diſcerneth a difference between temporall & eternall things, ſhadowes & ſubſtances, realities and appearanWiſdome is ſeen in choice. By theſe few inſtances named, we may ſee what heavenwiſdome and prudence is, by proportion of Wiſdome and Prudence in earthly things. Now conWiſdome indeed, to looke to their laſt eſtate and happineſſe, and to fit their actions and courſes that way, how few are wiſe to purpoſe? how few provide for eternity? therefore no marvell the Prophet ſaith, who is wiſe and who is prudent? becauſe men live by ſenſe and not by Faith.
Who is wiſe and he ſhall underſtand theſe things? prudent and he ſhall know them.
Now the next thing to be obſerved hence is this, That the wiſe and prudent onely know theſe things. There muſt be Wiſdome and Prudence before we can know divine Truthes and make uſe of them: and then obſerve further, That true Wiſdome and Prudence carries men to Gods Word. Who is wiſe to underſtand theſe things? by divine Truth we grow wiſe and prudent, the Spirit ioyning with the ſame, and then we come to make a right uſe of them. There muſt bee firſt a ſpirituall Wiſdome and Prudence inlightned by the Spirit, ere we can make uſe of the word aright to taſte and reliſh it. Becauſe though the word be light, yet light alone is not ſufficiVViſdome and Prudence, then the inVViſdome and Prudence. Natu
Now when the underſtanding of a man is made wiſe by the Spirit of God, it will reliſh Wiſdome and Prudence. For the Spirit of God together with the Scripture takes the ſcales off the eyes of the ſoule, ſubdues rebellious paſſiWho is wiſe, and who is prudent, &c.
The uſe hereof is this much, not to come to the divine truth of God with humane affections and ſpirits, but to lift up our hearts to God. Why Lord as things themſelves are ſpirituall, ſo make me ſpirituall, that there may be a harprudence to goe about it as we ſhould doe. Repentance and the knowledge of ſinne, it is a miſtery, till a man be ſanctified in his unWho is wiſe, and who is prudent? and he ſhall underſtand theſe things.
HOS. 14.10.Who is wiſe and he ſhall underſtand theſe things? prudent and he ſhall know them? for the wayes of the Lord are right, the juſt ſhall walke in them, but the tranſgreſſors ſhall fall therein.
Wiſdome and prudence was, the difference of them, and how that none without theſe endowments are able to know and make uſe of divine Truthes and miſteries of Religion. Who is wiſe and he ſhall underſtand theſe things? prudent and he ſhall know them? &c.
We came then to ſhew that there muſt be Prudence and Wiſdome, before wee can underwiſdome and Prudence gathered from the ScripVViſdome and Prudence, if they be divine (as here is meant) it is not a diſcreet manwiſe and prudent by his reliſhing of divine Truthes, for otherwiſe he is not wiſe and prudent in theſe things, which are the maine.
Now having ſhewed, that onely the wiſe and prudent can conceive and make a right uſe of theſe great things delivered, he comes to ſhew and defend the equity of Gods wayes, how crooked ſoever they ſeeme to fleſh and blood: theſe things ought to be hearkned unto, becauſe they are the wayes of God.
The wayes of the Lord are right.
By wayes heere he underſtandeth the whole Law and Goſpell, the whole Word of God, which he calleth right, not onely becauſe
They are Righteous in themſelves, but
Becauſe they reforme whatſoever is amiſse in us and rectifie us, andVVorke whatſoever is needfull for our good and ſalvation.
Now more particularly, Gods wayes are
Thoſe wayes wherein he walks to us: or
The wayes that he preſcribes us to walk in, and
Our wayes as they are conformable to his.
Any of theſe are the wayes of God, of all which more heereafter.
The wayes wherein he walkes to us,Election, Predeſtination, and Reprobation: the reaſons whereof, if we take them comparatively, canthe wayes of the Lord right, who a long time together offers them a great deale of mer
wayes of his Providence, in gover&c.
Providence, who can tell the reaſon why of men equally good, one ſhould bee ſorely afflicted, and the other ſhould goe to Heaven without any affliction in a ſmooth way? none can give a reaſon of it, but we muſt ſubſcribe to the hidProvidence, yet are they moſt right, though they be above our conceit. If wee could conceive all Gods wayes, then they were not Gods wayes: for in his wayes to us, he will ſo carry them as he will ſhew him
But the wayes eſpecially here meant are the wayes which he preſcribes us to walke in, and they are,
What we must beleeve, and then,
VVhat we muſt doe, there is,
Firſt, Obedience of Faith, and then Obedience of life.
Theſe are Gods wayes preſcribed in the
Now our wayes, when they joyne with Gods wayes, that is, when our life,the juſt ſhall walke in them. They ſhall walke in theſe wayes, that is, in thoſe wayes which God preſcribeth. As for thoſe wayes wherein God walkes to us, we have not ſo much to doe here to conſider them. But by walking in the wayes which he preſcribes, we ſhall feele that his wayes to us will be nothing but mercy and truth.The wayes of the Lord are right, thoſe wayes that he preMenſura menſurans, as they uſe to ſpeake in Schooles, the meaſure that meaſures all other things: for all other things are onely ſo farre right; as they agree to the higheſt meaſure of all, which is Gods apthe wayes of God are ſaid to be right, becauſe they agree to his word and will: they are holy and pure, as himſelfe is juſt, pure and holy.
The wayes of the Lord are right.
Right, as they agree to that which is right, and ſtreight, and right likewiſe, becauſe they lead directly to a right end. We know a right
Gods wayes are right and ſtreight, there are no other wayes which tend directly to happineſſe, without error, but Gods wayes, all other wayes are crooked wayes. So Gods wayes are right, as they looke to God, and as they looke unto all other inferiour courſes: they are right to exright, as they looke to Gods will and are ruled by him.
The wayes of the Lord are right
Hence obſerve we in the firſt place, that the firſt thing wee ſhould looke too in our conver
That man is not a preſcriber of his owne way, and that no creatures will is a rule.
We muſt imbrace therefore no opinion of any man, or any courſe injoyned or preſcribed by any man, further then it agrees with the firſt truth and the firſt right, Gods wayes are right: right, as a ſtandard that is a meaſure to meaſure all other meaſures by. So Gods will and truth revealed is a right rule, and the meaſure of all other rules whatſoever. Directions therefore which we have of things to be beleeved and done from men, muſt be no further regarded then as they agree with the firſt ſtandard. TherThe wayes of the Lord are right. But of this onely a touch by the way: the maine point hence is,
The Word of the Lord is every way perfect and brings us to perfection.
As we may ſee at large prooved. Pſalme. 19.7, &c. Where whatſoever is Good, ComforEvery word of God is pure, &c. A ſimilitude taken from gold which is fined till it be pure, as it is expreſſed in another place, The words of the Lord are pure words,
as ſilver tryed in a fornace of earth and purified ſeven times.
Timothy. All Scripture is given by inſpiration of God, and is profitable for Doctrine, for Correction, for Reproofe, for inſtruction in Righteouſneſſe, that the man of God may be perfect, throughly furniſhed unto all good workes.
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
Adde thou not unto his words,
leaſt he reproove thee, and thou be found a lyar. They barre reaIeremy ſpeakes) What wiſedome is in them?
Againe, it is for Inſtruction unto us, to reſt and rely upon this ſo holy, right, pure, and perHeaven and Earth ſhall paſſe away, but one jot and title of the Law ſhall not faile. What maketh ſo many judgeCanaan, but their unbeliefe? for (ſaith the text of them) They could not enter becauſe of unbeliefe.
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,
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
Adam: what a ſudGreat 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 diſobedi
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,
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 therediverticula 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
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 conſciGods wayes, and to have no more of any thing in the world then he can have vvith a good conſci
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.
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.
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
Iames ſaith,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 allow
Againe, they doe things to a good end,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,
and in thy name caſt out Divels, and in thy name done many wonderfull works: and yet Chriſt proworkers 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
Philip. 3.15. As many as are perfect are thus minded, to wit ſo many as are upright, all is one.
1 Joh. 3.14.
By this we know we are tranſlated from death to life, becauſe we love the Brethren. Contrary to which is that diſpoIames ſpeaketh of thoſe who preferre men and have their perſons
If therefore we will ever be counted righte
And ſo it is alſo for Conſolation unto ſuch who are thus qualified: for unto them belonall things are theirs, becauſe they are Chriſts, thereRejoyce in the Lord yee righteous,
for praiſe is comely for the upright. None have cauſe to re
Againſt this ſome object. O but I find many ſinnes, paſſions, and infirmities in my ſelfe, how then can I joy in God.
To this we anſwer briefly, that the paſſions and infirmities of Gods ſervants, are not conIames ſaith,Elias was a man ſubject to like paſsions and infirmities as we are, yet he was a righteous man, though a man ſubwe are not under the Law but under Grace.
juſt men. It remaines now that we ſhould furwalke in the wayes of God, and proſper therein: when yet wicked men called Tranſgreſſors, fall therein. But this be
HOS. 14.10.—The wayes of the Lord are right, the juſt ſhall walke in them, but the tranſgreſſors ſhall fall therein.
but joy commeth in the morning: in the worſt times the Saints have alwayes ſome comforts afforGoſhen to fly too, others ſhall periſh in that way wherein they ſhall walke and eſcape.
The juſt ſhall walke in them, but the tranſgreſſors ſhall fall therein.
Thus farre we are now come in the unfolding of this Chapter, having ſhewed Gods rich and incomparable mercies to miſerable and penitent ſinners, how ready God is to embrace ſuch, as this rebellious people named were, with all the arguments uſed to make them returne unto the Lord: we are now come at laſt unto the up
The juſt ſhall walke in them, but the tranſgreſſors ſhall fall therein.
Theſe were very bad times: yet there were juſt men, who walked in the wayes of God, ſo that we ſee.
In the worſt times God will have alwayes a people that ſhall juſtifie wiſedome.
God will have it thus, even in the worſt times, that the juſt ſhall walke in them: though before he ſaith, Who is wiſe and who is prudent? yet here he ſhewes that there ſhall be a number who ſhall walke in Gods wayes. Who though they goe to Heaven alone, yet to Heaven they will though they have but a few that walke in Gods wayes with them, they will rather goe
a holy Catholicke Church. Now it cannot be an article of Faith unleſſe there were alway ſome that made this Catholike Church: for elſe there ſhould be an act of Faith without an object. There
And what is the diſpoſition of theſe ſome?the juſt ſhall walke in them; that is, they take a contrary courſe to the world that ſlights wiſePlanets, that they have a motion conNoah in his time, Lot in his time, and Paul in his time, who complaines All men ſeeke their owne:
Paul ſhould complaine of all men ſeeking their owne, even then when the blood of Chriſt was ſo warme, being ſo lately ſhed, and the Goſpell ſo ſpread: yet all men ſeeke their owne. And he ſpeakes it with teares, but what became of Paul and Timothy and the reſt?But our converſation is in Heaven from whence we looke for the Saviour, the Lord Ieſus Chriſt, &c. Let all men ſeeke their owne here below as they will, we have our converſation contrary to the world. Our converſation is in Heaven, &c. So that they
Ioſhua ſaid, Chooſe you what you will doe,
but howſoever I and my fathers houſe will ſerve the Lord. So when many fell from Chriſt for a fit, becauſe his Doctrine ſeemed harſh, Peter juſtified that way, when Chriſt asked him, will ye alſo leave me with the reſt who are offended? Lord (ſaith he) whether ſhall we goe? we have taſted the ſweetneſſe of the Word, and felt the power thereof: Whether ſhall we goe Lord,
thou haſt the words of Eternall life. So Gods people have an affection carriage and courſe contrary to the world.
The Reaſon is taken from their owne diſpo
The Uſe hereof ſhall be onely a Tryall of our ſelves in evill times, whether or not then we juſtifie Gods wayes and the beſt things. If we doo it is a ſigne we are of the number of Gods elect: to defend and maintaine good cauſes and right opinions, eſpecially in divine truthes, which is the beſt character of a Chriſti
Therefore in ill times let us labour to juſtifie truth, both the truth of things to be beleeved, and all juſt religious courſes, not onely in caſe of oppoſition being oppoſed, but in example, though wee ſay nothing.Noah condemned the world though he ſpake not a word by maArke: ſo Lot Sodome, though he told not all Sodome of 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 conThe juſt ſhall walke therein. But to come more directly to the words.
The juſt ſhall walke in them.
A juſt and righteous man that is made juſt by them ſhall walke in them. Hence we may obThat 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 ſpirituAuſtins 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 conLuther 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 ſpiritu
The juſt ſhall walke in them.
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 wiſeIf a man be wiſe,
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 HeaChriſt he calleth ſuch, fooliſh builders,
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 Pro
Now what things doth this walking in the wayes of God imply?
2. To proceed in them.
3. An uniforme courſe.
Reſolution.
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
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. SomeThe juſt ſhall walk in them.
Againe, he that will walke aright in Gods wayes, hee muſt be reſolute againſt all oppoDavid,
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 de
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 di
Novv for a further helpe for us to vvalke conſtantly and reſolutely in the vvayes of God.
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.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.
Moſes have in our eye,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 men of athe price of that high calling in our eye, to make us notwithſtan
They ſhall walke in theſe wayes: remem
Wiſedome and
Prudence is ſeene in thoſe things eſpecially, to uſe things indifferent, indifferently, not to be much in the uſe of the world, in joy or ſorrow: but in moderation to uſe theſe things, being ſure to ſet our affections upon the maine.
The juſt walke in them.
Negatively what we muſt avoide in all our walking.
Wiſedome and Prudence he conſider what wayes are before him, to God, to himſelfe, to others: in all conditi
For our incouragement to walke in Gods wayes in our generall and particular callings.
1. The wayes of God are the moſt ſafe waies.
Againe, they are the moſt pleaſant wayes of all, all Wiſedomes wayes are paved with Proſ2. They are the moſt pleaſant wayes.3. They are the moſt cleane & holy wayes. Pſal 19.9.
And they are the cleaneſt and holieſt vvayes of all: having this excellent propertie in them, that as they leade to comfort, ſo they end in comfort, they all end in Heaven. Therefore let us not be vveary of Gods vvayes, of Chri
The uſe hereof may bee firſt Reprehenſion unto thoſe who can talke but not walke, that have tongues but not feete, to wit affections, that come by ſtarts into the narrow way: but yet be never well till they turne backe againe into the world, that broad way which leads unto de
Secondly, it is for Inſtruction, to ſtirre us up to walke in Gods wayes: as Pſalme. 1. Bleſſed is the man that walketh not in the counſell of the ungodly, &c. But his delight is in the Law of the Lord, and in that Law doth he meditate day and night.
Thirdly, this is for Conſolation, if this be our walke, then God will walk with us and the Angels of God ſhall have charge of us to keepe us in all our wayes:David we ſlip out of the way, yet this not being our walke we come to the way againe. Though Gods children miſſe of their way, yet their reſolution, choice and indeavour, was to walke in the way, therefore ſuch are ſtill in a bleſſed eſtate, and keepe their communion with God. A man is not ſaid to alter his way, till he alter his choice and reſolution. The beſt man may have an ill paſſion and miſſe the way, but he will not turne from it willingly. And the worſt man may have
Now it is ſaid that the other ſort, wicked men, the wayes of God ſhall have a quite contrary courſe in them.
But the tranſgreſſors ſhall fall therin.
As one and the ſelfe-ſame cloude was both light to the Iſraelites and darkeneſſe unto the Aegyptians:
the one they are the ſavour of life unto life,
and unto the other the ſavour of death unto death. Therfore now here is the concluſion of all: if no warning will ſerve the turne of all what hath been given and ſaid: yet the word of God ſhall not returne emptie, it ſhall effect that for which it was ſent:
The tranſgreſſors ſhall fall therin.
Whence vve ſee and may obſerve, That the ſame word which is a word of life and ſalvation to
The ſame Sunn vvhich makes flowers and herbs to ſmel ſweet, makes carrions to ſmel vvorſe. The ſame vvord vvhich made the AThis is a hard ſaying who can beare it?
Act. 13. The ſame word which made the unbeleeving Iewes blaſpheme, did make as many as did belong unto eternall life Beleeve. And vvhen Chriſt preached, many blaſPaul, the ſame word to ſome is the ſavour of death unto death, and to ſome the ſavour of life unto life: and ſo in another place he ſpeakes of the ſame vvord, but we preach Chriſt crucified,
unto the Iewes a ſtumbling blocke, and unto the Greekes fooliſhneſſe, but unto them which are called both Iewes and Greeks, Chriſt the power of God, and the wiſedome of God. To this purpoſe Peter ſpeakes of Chriſt,
unto you therefore who believe he is pretious, but unto them which are diſobedient, &c. A ſtone of ſtumbling and a rocke of offence, even unto them which ſtumble at the word, beeing diſobedient, whereunto alſo they were appointed. The Reaſons are.
Becauſe, The naturall man perceiveth not the things of the Spirit of God, for they are fooliſhneſſe unto him ▪
neither can he know them, becauſe they are ſpiritually diſcerned: but he that is ſpirituall judgeth all things, &c.
Secondly, Becauſe they who doe evill hate the
light, and therefore cannot love what they hate. This (Chriſt ſaith) is the condemnation,
that light is come into the world, and men loved darkeneſſe better then light, becauſe their deeds were evill.
Thirdly, Becauſe they are blinded,&c.
Fourthly, becauſe they want Faith, which is called The Faith of Gods elect;
without Faith it is impoſsible to pleaſe God: for it is ſaid that the word profited not thoſe unbelieving Iewes, becauſe it was not mingled with Faith in thoſe who heard it.
Fiftly, Becauſe the Word is like the Sunne,which cauſeth plants to ſmell ſweet, and a dung
The Vſe is, Firſt Reproofe unto them who ſtumble at the wholeſome Doctrines of the Word, of Election, Reprobation, PredeſtinaPeter ſpeaketh. They ſtumble at Chriſt who ſtumble at his Word.
Secondly, not to love the word the worſe be
Laſtly, it is for Conſolation unto them that when their ſinne is reprooved, fall not out with the Word, but with their ſinne. When they are excited to duty they hate their corruption and doe indeavour to walke honeſtly without reproofe. This ſhewes the word is not the ſaPaul makes a ſigne of Election,When they receive the word of God, as the word of God with Thankſgiving. This indeed is a matter of praiſe to give God thanks for his good word, which ſaves our ſoules, and comforts us heere in the way of all our Pilgrimage, till vvee arrive at heavenly glo
For Concluſion of all, what then remaineth on our part to be done? ſurely to hearken no more to fleſh and blood, to the world or the Divell: but to heare what God ſaith in his moſt holy Word, and to frame our hearts with a ſtrong Reſolution to this Returning here exhorReturne
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 incouragefallen by his iniquity, ought therefore to pitie himſelfe, Returne and not runne on in a further courſe of diſobedience, and backeſlitake with us words of Prayer we ſhall be ſure to vanquiſh all our ſpirituall enemies: for faithfull Prayer works wonders in Heaven and Earth.Hee will obſerve us, and ſee us, and bee a ſhelter unto us, having a derivation of fruitIn 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.
Moſes ſpeaketh) Tranſgreſſors fall in Gods right waies, whilſt the juſt walks comMaries part,
Whoſoever drinks of this living water ſhall never thirſt againe.
whilſt it is called to day, becauſe (as our Saviour ſpeaks) The night approacheth,
wherin no man can work. O then, let us ofAtheiſme, which by our ſinnefull conſtop, 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:
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 bleſThat 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 conſideratiheale our Backeſlidings, who is deſcribed with healing under his wings, who in the dayes of his fleſh healed
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.
Imprimatur
IOHN 16.8, 9, 10.When he is come, he ſhall reproove the world of ſinne, righteouſneſſe and judgement. Of ſin, becauſe they be
leeve not in me; Of righteouſneſſe, becauſe I goe to my Father: Of judgement, becauſe the Prince of this world is judged.
Eſpecially the 10. verſe.Of righteouſneſſe, becauſe I go to my Father and you ſhall ſee me no more.
he ſhall reproove the world of ſinne, righteouſneſſe, and judgement. Of your ſelves you are too weake, but the Spirit ſhall ſtrengthen you, and make way into the hearts of thoſe that ſhall be ſaved, by convinſinne, righteouſneſſe, and judgement; So that bee not diſcouraged, the Spirit ſhall breath courage into you and make way for your doctrine. When the Comforter is come, he ſhall reproove the world of ſinne, and of righteouſneſſe, and judgement: Of ſinne, becauſe they beleeve not in me, Of righteouſneſſe, becauſe I goe to the Father; Of judgement, becauſe the Prince of this world is judged.
There are three maine parts of ſalvation.
Knowledge of our miſery, knowledge of our deliverance, and a life anſwerable. The Holy Ghoſt ſhall worke all theſe, he ſhall Convince the world of their owne ſinne, of righteouſneſſe by a Mediator, and of a reformation of life: So
Firſt, he Convinces the world of ſinne,
Here is a threefold Convincing, of ſinne, of righteouſneſſe, and of judgement, and every one of theſe hath a reaſon added thereto. Of ſin, becauſe they beleeve not in me; Of righteouſneſſe, becauſe I goe to my Father; Of judgement, becauſe the Prince of this world is judged.
The Holy Ghoſt begins with Convincing of ſin; What is this Convincing? It is a cleare and infallible demonſtration of our condition,
So then, the Spirit of God brings a comman
This Conviction of the Holy Ghoſt is not in generall onely, that all men are ſinners, but par
But you will aske me this Queſtion,how ſhall we know common Conviction of conſcience from this of the Spirit? for carnall men that goe to Hell are Convinced by a common Convicti
I anſwer,1. DiffeDavid, Pſal. 51.
Then againe,Difference.
Difference.
Come we therefore to make ſome Uſe. The Spirit doth Convince of ſinne. But how? by the Miniſtery ordinarily, though not alone by the Miniſtery. Therefore we muſt labour willingly to ſubmit to the Miniſtery Convincing of ſinne. Conſcience will Convince firſt or laſt. Is it not better to have a ſaving Conviction now to purAdam out of Paradice. What imbitters bleſſings and puts a ſting into all afflictions but ſin? if it were not for ſin we would take up any croſſe, and beare any affliction more quietly then we doe.
Therefore as we deſire to be ſaved, and to ſtand with comfort before God at the day of judgement, let us deſire and indeavour to bee throughly Convinced of ſinne. Take heed of reſiſting the Spirit of God in the Miniſtery: why are ſo many led captive of their luſts, but beAhab did upon Elias, Haſt thou found me, O my Enemy. They natural[becauſe they beleeve not in me] That unbeleefe makes all other ſinnes damnable, no ſinne is damnable if we could beleeve and re
The differing of one man from another is their faith and repentance, ſome there be whoſe ſinnes are greater then others, yet by the Spirit of God and Faith, they worke them out every day. It is faith in the brazen Serpent that takes away the ſting of the fiery Serpents.
J have done with the conviction of ſinne. Let us now come to ſpeake of the conviction of Righteouſneſſe.
Of righteouſneſſe, becauſe I goe to my Father and you ſhall ſee me no more; It is a fit time for the Holy Ghoſt to convince Gods people of righbecauſe I goe to my Father and you ſhall ſee me no more. The Holy Ghoſt as he ſets on ſinne upon the conſcience, ſo he takes off ſinne by applying to the conſci
And this righteouſneſſe here is not our owne inherent, but the righteouſneſſe of Chriſt a Me
Firſt that there muſt be a righteouſneſſe, and a full righteouſneſſe.
The ſecond is this, that there is no ſuch righ
Thirdly, that this is to be had in Chriſt the Mediator.
Fourthly, that this righteouſneſſe is our righteouſneſſe.
Firſt there muſt be a righteouſneſſe, for wee have to deale with a God who is righteouſneſſe it ſelfe; and no uncleane thing ſhall come into Heaven, unleſſe we have a righteouſneſſe, how ſhall we looke God in the face, or how can we eſcape hell.
Now for the ſecond, that it is not in any creature, men or Angels; we have not a righte
Thirdly, this righteouſneſſe is to be had in Chriſt. What is the righteouſneſſe of Chriſt? The righteouſneſſe of Chriſt is that righteouſ
Fourthly and laſtly, this righteouſneſſe is our righteouſneſſe, the Spirit convinces that this belongs to all beleevers, for it is better then Adam had, his righteouſneſſe was the righ
But you will aske me, how doth the Holy Ghoſt convince me of the righteouſneſſe of Chriſt?
I anſwer, Firſt the Holy Ghoſt preſents to the ſoule the knowledge of this excellent righteouſ
But you will aske me why is the ſending of the Spirit neceſſary for the convincing of this righteouſneſſe?
I anſwer for divers reaſons.
Firſt, becauſe it is above the conceit of man, that there ſhould be ſuch a righteouſneſſe of God-man; therefore it is diſcovered by the Spirit, and when it is diſcovered, the Spirit muſt open the eyes of the ſoule to ſee, els wee ſhall have a naturall knowledge of ſupernaturall things; for a man by a naturall knowledge may underſtand them, ſo as to be able to diſcourſe of them, therefore to change the ſoule, there muſt be a ſupernaturall ſight to ſee ſupernaturall things. A divell incarnate may know all things and yet want to ſee, onely the Holy Ghoſt gives inward ſight, inward eyes, and works faith to ſee Chriſt as mine.
Againe, the ſending of the Holy Ghoſt is ne
Againe it muſt needs be a worke of the Spi
Beloved this ſhould make us take heed how we heare, and how we reade, even to beg this convincing of the Spirit in every Ordinance. O Lord vouchſafe the Spirit of revelation, and take the ſcales off mine eyes, that as theſe are
&c.
I muſt anſwer ſome Caſes that many a poore ſoule is troubled withall. Alas I am not con
I anſwer, ſome are more ſtrongly convin
Take this for a ground of comfort ſubſcri
Thus we ſee how the Holy Ghoſt convinPaul, who counted all things dung and droſſe for the excellent knowledge of Chriſt. You will aske me, How ſhall wee know whether we be convinced of this righte
I anſwer, we may know by the Method Chriſt uſes in convincing; Firſt, he convinces of ſinne and then of righteouſneſſe; for a man to catch at righteouſneſſe before hee bee convinced of ſinne, it is but an uſur
Therfore you have many periſh becauſe they never were abaſed enough. Beloved, people are not loſt enough, and not miſerable enough for Chriſt, and not broken enough for him, and ther
This in anſwer to that Queſtion by the way. To returne in the next place, I may know I am convinced throughly of the righteouſneſſe of Chriſt by the witneſſe and worke of the Spirit. The Spirit brings light, and faith, the work of the Spirit hath a light of its owne, as I know I be
Againe, where the Holy Ghoſt convinces enough, there is inward peace and great joy ſutaRom. 5. Being juſtified by faith wee have peace towards God, not only inward peace and joy, but a peace that will ſhew it ſelfe abroad, a glorious peace, a peace that will make us glory, verſe 3. We glory in tribulation. A hard matter to glory in a
Againe, where this conviction of righteouſnes is, it anſwers all objections, the doubting heart will object this and that, but the Spirit of God ſhewes an All-ſufficiency in Chriſts obedience, and that ſets the ſoule downe quietly in all croſIt is God that juſtifies, who ſhal condemne? It is Chriſt that is dead and riſen againe and ſits at the right hand of God; Who ſhall lay any thing to the charge of Gods choſen. So that a convinced con
What is the reaſon why the Comforter may and ſhall convince of righteouſneſſe? Becauſe I go to the Father; what ſtrength is there in that reaſon? why this, Chriſt took upon him to be our ſurety, and he muſt acquit us of all our ſins ere he can go to his Father? If one ſinne had beene unſatisfied for he could not have gone to his Father, but now he is gone to his Father, therfore all our ſins are ſatisfied for, ſo that now the Aſcention of Chriſt is a ſufficient pledge to me that my perſon is accepted, and my ſins pardoned, becauſe he is gone to his Father to appeare before the Father for us, which he could not have done, had he not fulfilled all righteouſneſſe.
But wherefore did he go to the Father? why, to make application of what he had wrought. If Chriſt ſhould not have gone to the Father, he could not have ſent the Holy Ghoſt to us. Ther
Then againe he is gone to the Father to cloath us with a ſweet relation, to make the Father our Father. For he ſaith, Iohn 12.17. I goe to my Father and to your Father; So that he is not aſhamed to call us Brethren, by vertue of this wee may goe to God and call him Father, and when wee die wee may without preſumption ſay; Father into thy hands I commend my ſpirit, for the Father loves us as hee loved Chriſt, with one and the ſame love, though in a farre different degree. What a comfort is this, that when we die, we goe to our Father that is better then any earthly Father; Therfore it ſhould joy us when the time of our departure comes: We ſee old Iacob when he ſaw the ChaIoſeph: So when death is ſent to tranſport us to Chriſt, to Heaven, had we a ſtrong faith we ſhould be ex
And let us learne here the art of faith from Chriſt, I go to the Father, ſaith he, there was a great deale of time yet to paſſe, no leſſe then forty daies after his Reſurrection before hee went to the Father, yet he ſaith, I goe to the Father, to ſhew that faith preſents things future as preſent; Faith ſees Heaven as preſent, and the day of judgement as preſent, and doth affect the ſoule as if they were now exiſtent. If we had a Spirit of faith it would thus preſent things farre off as nigh at hand. Therfore when we meet with any thing that may make our way to Heaven ſeeme long or
I goe to the Father. If we love our friends, we ſhould rejoyce when they die; Beloved, this ſhould comfort us, Chriſt is gone to his Father, O what welcome was there of Chriſt when he came into Heaven, the ſame welcome will there be when we goe to the Fa