AN EXPOSITION UPON THE sixth Chapter of the prophesy of HOSEA. Wherein is set down the true repentance of the Godly, as also the Hypocritical repentance of the wicked; most needful for these times. WHEREIN 1. The Sum and Scope. 2. The Doctrines. 3. The Reasons. 4. The Uses. Of most Texts are observed. FIRST PREACHED BY SAMVEL SMYTH Minister of Roxwel in Essex, and now by him published, intending the further good of his charge, and the profit of as many as shall please to read it. Seen and allowed. PSAL. 34.11. Come Children hearken to me, I will teach you the fear of the Lord. LONDON, Printed by Tho. P●●●oot for Richard Woodroffe, and are to be sold at his shop in Paul's Churchyard, at the Sign of the golden Key, near the great North door. 1616. TO THE RIGHT REVEREND FAther in God, JOHN by God's providence, Lord Bishop of LONDON: Grace and peace from the Father, Prince and Spirit of Peace. IN the building of the material Temple, which the Lord himself commanded (Right Reverend Father in God) As Moses the servant of the Lord delivered the form of it, Exod. 25.40. as he had received of the Lord in the Mount: So the people of Israel with ready hearts, and willing minds furthered the same, howbeit, one after one manner, Exod. 35.22.23. and an other after an other. The wealthiest amongst them, and such as were best able, brought silver and gold earrings, bracelets, and jewels of gold: A second sort of people brought blue silk, purple, scarlet, and fine linen: Others, in regard of their poverty brought Goat's hair, Rams skins, and Badgers skins, every one answerable to his ability: No man appeared before the Lord empty: and God accepted of the meanest gift that proceeded from a willing heart, aswell as the greatest. So fareth it with me a poor Labourer in the Lord's Vineyard, I acknowledge my own wants, that I am not able to bring any great and glorious offering: yet I have brought here a small present, as it were, a little goats hair, or (as with the widow) two Mites to be cast into the Treasury of God. It is the old and ancient doctrine of faith and repentance that I here entreat of, a needful Subject, especially in these dangerous days, wherein men labour more for the shows of godliness, then for the power of it: for we need not so much to complain of ignorance in this age (for many have knowledge) as the want of sincerity. I have endeavoured in this short Exposition to set out the nature of true repentance, which only is to be found in the godly, being sound and sincere: as also the hypocritical repentance of the wicked, which is but for a time, not durable, nor lasting. If my lines be plain, they best answer a strait and an even level. The evidence of the spirit is best seen in plainness. And now this poor labour of mine flies to your Lordship for protection, not fearing your judgement in the allowance, or doubting of your favour in the acceptance thereof: for matters of learning, are most fit to be presented to those that excel therein; for, as the Proverb is, Scientia neminem habet inimicum, praeter ignorantem, so by the same rule, may I say, Scientia neminem habet amicum & Mecaenatem, nisi studiosum fautoremque bonarum literarum. And although (Right Reverend) I know right well, that you not only favour Religion, but are an earnest professor thereof, and that I need not exhort and stir you up therein; yet let me in most humble manner desire you, that as you have done much good since you came into this place, so your works may be more at the last, then at first, and that you would still honour him, who hath honoured you, and employ still those rich talents of learning, authority, and favour of your Sovereign, (which your great Master hath bestowed on you) to the advancement of God's glory, & the good of God's Church. That by you, godly and painful Ministers may more and more be encouraged in their holy calling, and that those malicious enemies of God's truth, the Papists, may be more and more discouraged, and rooted out from troubling Israel: They are Babylon's Children: Blessed are they that dash their heads against the stones: Some shall have the honour) I assure myself) to be the instruments under God, utterly to root them out of this land; Let it not pass your hands: Who knoweth whether you are come to your place for such a purpose? Use your favour you have with his Majesty, to waken his sleeping laws, that as he hath long sung mercy, so he would at last tune justice against the Papists of our land; and command that his laws may have their course, that they may not bear it on't with full breast, & go uncontrolled as they do amongst us. It is a work not unfitting your Lordship (being called to be a Governor of the Church) to incite his Majesty to this. I beseech your Lordship pardon my boldness, being a stranger unto you, and one of the meanest of the Tribe of Levi, within your Diocese; yet one that wisheth all good to Zion. Be you still for God in all your ways, and God will be still for you in all your ways; advance him still, and he will advance you, yea perpetuate unto you an honourable name and memory amongst his faithful here, and crown you with an everlasting crown of glory amongst his Saints in the heavens. Your Lordships in the Lord to be commanded, SAMVEL SMYTH. A Table of all the principal Doctrines contained in this Book. VERSE. 1. Doctrine 1. AFflictions are of excellent use to turn us to God. Fol. 6 Doct: 2. What counsel it is that we must give to others in adversity. Fol. 11 Doct. 3. It is the duty of every Christian to labour to draw others to God. Fol. 14 Doct. 4. A man by sinning turns from God. Fol. 19 Doc. 5 A right understanding, and a true acknowledgement of our own misery, the first step to Salvation. Fol. 25 Doct. 6. Men must defer no time, but repent out of hand. Fol. 29 Doct. 1. Man's nature so corrupt, that it stands in need of muny reasons to persuade to holy duties. Fol. 42 Doct. 2. God's judgements must move men to repentance. Fol. 47 Doct. 3. All chastisements and afflictions come from God. Fol. 50 Doct. 4. God doth chastise his own children when they sin against him. Fol. 56 Doct. 1. The mercy of God must lead men to repentance. Fol. 63 VER. 2. Doctrine. 1. IN all our miseries we must fly unto God for deliverance. Fol. 74 Doct. 2. Afflictions laid upon God's children, are neither durable, nor incurable. Fol. 78 Doct. 3. All men by nature are dead, in respect of any spiritual life. Fol. 84 Doct. 4. Regeneration a work of new creation. Fol. 88 Doct. 5. Regeneration begun, must be continued. Fol. 92 Doct. 6. Godly by repentance, are brought into God's favour. Fol. 97 Doct. 7. Godly, live in God's sight. Fol. 104 VER. 3. Doct. 1. Humiliation for sin, must go before the sanctified knowledge of God. Fol. 109 Doct. 2. The true knowledge of God in Christ, is given only to the Elect, after their conversion. Fol. 114 Doct. 3. It is God himself that is the object of a sanctified knowledge. Fol. 122 Doct. 4. Ignorance of God and his Word in matters of Religion, is dangerous. Fol. 128 Doct. 5. Labour and pains required in all that will get saving knowledge. Fol. 739 Doct. 6. Perseverance and constancy, is required in seeking for saving knowledge. Fol. 141 Doct. 7. A godly man seeks after knowledge willingly and cheerfully. Fol. 144 Doct. 8. God's children labour for an increase of knowledge daily in them. Fol. 146 Doct. 9 Howsoever God doth humble his children for a time, he forsaketh them not for ever. Fol. 150 VER. 4. Doct. 1. GOd doth not proceed in judgement before he hath offered all means of mercy. Fol. 160 Doct. 2. Wicked men continue still in sin, notwithstanding all means to the contrary. Fol. 167 Doct. 3. The Lord takes it hardly that the means of our good should be contemned. Fol. 170 Doct. 4. No outward privilege will free a man from punishment, when reformation of heart and life is wanting. Fol. 174 Doct. 5. Though God doth offer the means of salvation unto all, yet few receive them. Fol. 180 Doct. 6. It is the property of hypocrites, to mind more the outward part of God's worship, than the inward. Fol. 184 Doct. 7. The wicked have sometimes good motions in them, but not lasting. Fol. 187 Doct. 8. Sincerity of heart, and perseverance in godliness, a true note of the child of God. Fol. 194 VER. 5. Doct. 1. TO contemn the means of salvation, is a grievous sin, and never goes unpunished, Fol. 199 Doct. 2. The Lord is the author of all punishments for sin. Fol. 204 Doct. 3. Hard heart, the greatest judgement that can be laid upon man. Fol. 208 Doct. 4. The Word of God is able to pierce the hardest heart. Fol. 215 Doct. 5. The Word of God in the mouths of his Ministers shall be accomplished. Fol. 219 Doct. 6. God never strikes with his judgements before he give warning. Fol. 227 VER. 6. Doct. 1. GOd esteems not of our outward service, when it it is not performed in faith and obedience. Fol. 233 Doct. 2. Lawful things must be done lawfully. Fol. 238 Doct. 3. Property of an hypocrite, to content himself with the outward parts of God's worship. Fol. 247 Doct. 4. Wicked men make Religion a cloak for sin. Fol. 253 Doct. 5. God doth prefer the duties of love and mercy to men before his own worship. Fol. 256 VER. 7. Doct. 1. THe breaking of our covenant with God, the cause of all judgements. Fol. 258 Doct. 2. Man by nature unconstant in any holy duty. Fol. 271 Doct. 3. That which is most excellent in the sight of an hypocrite, is most abominable in the sight of God. Fol. 272 VER. 8. Doct. 1. THose that have the greatest means of knowledge, should abound most in holy duties. Fol. 278 Doct. 2. Those places that have had most means, shall be most severely punished for the neglect thereof. Fol. 280 Doct. 3. For no worldly respect must men be drawn to pervert justice. Fol. 285 VER. 9 Doct. 1. Minister's that teach not at all, or else teach erroneous doctrine, no better than thieves and murderers. Fol. 289 Doct. 2. Nature of the wicked to devise all the mischief they can against the godly. Fol. 292 Doct. 3. Counsels may err, and Magistrates and Ministers in matters of Faith and Manners. Fol. 294 VER. 10. Doct. 1. AS the Minister is, so is the people. Fol. 299 Doct. 2, Ignorance will excuse none, if they live in sin. Fol. 304 Doct. 3. It is a heavy judgement of God upon a people, when the chief governors be Idolaters. Fol. 308 VER. 11. Doct. 1. MEn by nature are apt to suck in Popery and superstition. Fol. 312 Doct. 2. Sin is very fruitful. Fol. 316 The End of the Table. The Contents COme, let us return to the Lord: for he hath spoiled, and he will heal us: he hath wounded us, and he will bind us up. 2 After two days he will revive us, and the third day he will rayfe us up, and we shall live in his sight. 3 Then shall we have knowledge, and endeavour ourselves to know the Lord: his going forth is prepared as the morning, and he shall come unto us as the rain, and as the latter rain unto the earth. 4 O Ephraim, what shall I do unto thee? O juda, how shall I entreat thee? for your goodness is as the morning cloud, and as the Morning Dew it goeth away. 5 Therefore have I cut down by the Prophets, I have slain them by the words of my mouth, and thy judgements were as the light that goeth forth. 6 For I desire mercy and not sacrifice, and the knowledge of God more than offerings. 7 But they like men have transgressed the Covenant, there have they trespassed against me. 8 Gilead is a City of them that work iniquity, and is polluted with blood. 9 And as thieves wait for a man, so the company of Priest's murder in the way by consent: for they work mischief. 10 I have seen villainy in the house of Israel: there is the whoredom of Ephraim: Israel is defiled. 11 Yea judah hath set a plant for thee, whiles I would return the Captivity of my people. AN EXPOSITION upon the sixth Chapter of the prophesy of HOSEA. HOSEA. 6. VER. 1. 1. Come let us return to the Lord: for he hath spoiled, and he will heal us: he hath wounded us, and he will bind us up. THe Lord our God, Exod. 34.6. jer. 31.20. as he is gracious and merciful, flow to anger, and abundant in goodness and truth, and therefore not easily drawn to punish, and to take vengeance upon hard hearted and impenitent sinners: So, when he punisheth, and afflicteth any man or woman, as a most gracious God and loving Father, he aims at their good, and seeks the salvation of their souls; that being tamed, and truly humbled for their sins, they might turn unto him by true and unfeigned repentance, that so he might have mercy upon them, in pardoning their sins, and saving their souls: And as this is manifest in the whole book of God; so it is very apparent out of this place: when as the Lord had threatened the people of the jews with present destruction, by and by he begins to exhort them to true repentance, showing this to be the only way, both to avoid the anger of God, and to save their own souls. This 6. Chapter contains two general and principal parts. Parts of the Chapter. In the first is set down, the godly practices of true repentance, and the fruits thereof, in the person of the believing jews, from the first verse to the end of the third; the which we must carefully embrace and follow. In the second is set down, the counterfeit repentance of Hypocrites, from the fourth verse to the end of the Chapter, which was neither sound nor sincere, nor yet durable and lasting; whereof we must take heed, and labour to avoid all hypocrisy in the service of God, who, as he is a spirit; so he loves truth in the inward affections, And will be served in spirit and truth. Psal. 51.6. The three first verses, contain a most holy and christian persuasion of the believing jews, Text divided. to turn unto the Lord from all their sins, especially from that vile and horrible sin of Idolatry. And in the same we are to consider three things. First, the motion and godly persuasion which the children of God make one to another; Come let us return, etc. Secondly, the reasons and arguments which they use to enforce their godly exhortation to persuade each other to turn unto the Lord; and they be two especially: The first, drawn from the justice of God in these two words; He hath spoiled, he hath wounded. The other, drawn from the mercy of God in these words; He will heal us, he will bind us up. And because this argument taken from the mercy of God, is a reason of all reasons, and such an argument as Paul makes choice of above all others, saying; I beseech you brethren by the mercies of God, that ye give up your bodies, Rom. 12.5. etc. As if he should say; If the manifold mercies of God, both for soul and body; if the bloodshed of jesus Christ will not move a man to turn unto God, he is in a woeful case. I say, because this argument is of special force to move hardhearted sinners to turn unto God. The people of God in this place urge it further, and amplify this argument by two other circumstances. First, The shortness of the time, After two days he will revive us, and the third day he will raise us up, If we draw near unto him by true and unfeigned repentance. The other circumstance is taken from the greatness of God's mercy, He will revive us, He will raise us up: answerable to the two former words: He hath spoiled us, he hath wounded us: So here the mercy of God exceeds his justice: for it is not said, that he had killed us, or cast us away, but only spoiled us, and wounded us with a blow, or stripe, or twain: But his mercy is above all his works: for though he had utterly killed us, yet he will revive us; Nay, he will raise us up, though we had lain not four days, but four hundred days in the grave of sin; yet his merciful right hand can and will raise us up again. The third special thing in these verses, is the fruits of repentance, and of true conversion: If we do truly repent, and draw near unto God by Conversion: The first fruit of our Repentance is this; That as we draw near unto God by true and unfeigned Repentance; so he will draw near unto us, and We shall live in his sight; that is, in his favour, and in the light of his countenance: Nay, we that are truly converted, shall live and behave ourselves as ever in God's presence, and before his blessed face. The second fruit of our true Conversion and sincere Repentance is, joh. 17.3. That we shall have knowledge. The Lord will in mercy pour into our hearts, the true saving knowledge of himself, even the knowledge of the whole Trinity, Father, Son, and holy Ghost: Nay, we shall not only have this heavenly knowledge poured into our hearts by the Spirit of jesus Christ; but as a man in a dropsy, the more he drinks, the more he thirsts, and desires drink: so We shall endeavour ourselves to know the Lord: That is, we shall hunger and thirst after this heavenly knowledge, as the food of our souls, and never to be glutted with it, but labour to abound more and more in it. The third fruit of our Conversion, is in the third verse; That as we do by true and unfeigned repentance draw near unto our God: So will he be most ready to help and to comfort us. The Lords coming forth, is prepared as the morning: True it is, that the sense and feeling of God's mercy, is oftentimes extinguished in the hearts of his children, as the comfortable light and beams of the Sun under a thick cloud, or when it is gone under the earth: So, as oftentimes we think that God forgets us, and hides himself from us: But his coming to help us is Prepared, and therefore most certain: and he shall come as the Morning, most comfortably unto us. Even as the bright beams and clear countenance and face of the Sun, after a windy, tempestuous, stormy, and boisterous night, is very comfortable: So the bright beams of God's mercies, breaking forth, and shining upon our hearts after a dark and cloudy night of affliction, it is most comfortable to glad and rejoice the distressed Soul of a poor sinner. Nay, in the second similitude he shows, that the coming of the Lord, shall be not only joyful and very comfortable, but most effectual to a wounded Soul that lies languishing under the heat of God's wrath; that as help long looked for, and in time of greatest danger, is of all other most welcome: so, when the Lord shall come with help and deliverance, after great danger, and long expected, this is most set by, and most esteemed: And therefore the Prophet sayeth; The Lord will come as the rain, even as the latter rain unto the earth. Now, as moderate rain is welcome at all times, so especially in the heat of summer, after a great and a long drought, when the earth is scorched with the heat of the Sun, and gins to capper and gape for want of moisture: so than a gracious rain, a sweet shower is most welcome; than it doth most good, not only to cherish the thirsty and scorched earth, but also to ripen the fruits of the field, and to bring them to perfection: Even so, when a poor Soul doth pant and breath under the burden of his sins, and is scorched with the burning heat of affliction: then if the Lord in mercy send a gracious storm and comfortable rain into our thirsty souls, and send a heavenly shower of his blessed mercy; Nay, if he distill but one little drop of his mercy in the burning heat of affliction, this is most welcome, this is most comfortable to assuage, and to comfort the heat of a sinner, scorched and tormented for fear of the burning anger and wrath of God against sin. Thus much briefly for the unfolding of the words, and the meaning of them in general. IN the former Chapter, the Lord told them, Coher: that he would bring great and grievous judgements upon them, until such time as they would turn and seek him, confessing their sins and amending their evil lives: And in the last verse of the former Chapter, the Lord saith, In their afflictions they will seek me diligently. Showing that there is nothing better to turn the pride of man's heart, than afflictions: So Manasses a wicked Idolatrous King, 2. Cro. 33.12 yet in his afflictions he sought the Lord, and prayed unto the Lord his God, whom he dishonoured before. Psal. 1 19 Lam. 3 27. Luk. 9.23. And David confesseth, that it was very good for him that he was afflicted, for before he was careless of the service of God. Yea, the Prophet jeremy saith, that a man can never begin too soon to suffer the cross: It is good that a man bear the yoke of afflictions from his youth. And our Saviour himself saith, That we must take up the cross daily; and in very deed nothing is better for young or old, man or woman, than affliction: if God sanctify the same unto us, and give us the true use of them, they will make a man search his heart, and call his former life to account, they will humble us, and make us see our weakness, they will compel us to run to God by most earnest and hearty prayer, to deny ourselves, to put our whole trust, confidence, and affiance in the mercy of God in jesus Christ. Now the Lord had no sooner spoke the word, that in their afflictions they would seek him, but here we see it is effected, Come (say they,) let us return unto the Lord, etc. Doct. 1 Afflictions are of excellent use to turn us to God. So that the first point of Doctrine we observe from the text, is this, That afflictions are of excellent use to turn us to God; the Church of God in general, and the servants of God in particular, when they cannot profitably use prosperity, and bear themselves thankfully in the days of peace, do learn in adversity to turn unto God, and are thereby brought home again; and this comes to pass not by means of the cross, for in itself it is a curse, but in that the Lord doth sanctify the same unto his, it comes to pass that the state of affliction is a safer estate, judg. 14.14. Rom 5.3. 2 Cor. 4.13. Heb. 12.11. than the estate of prosperity. It is true, that as the Philistims could not understand Sampsons' riddle, how sweet came out of sour, & meat out of the eater, so cannot worldlings understand, that tribulation bringeth out patience, & that our light & momentany afflictions cause unto us a far more excellent and eternal weight of glory. But the Children of God, they find it true by experience, that albeit no visitation be sweet for the present, yet afterwards it brings the quiet fruit of righteousness unto them who are thereby exercised, Esay 26.16. Psal. 107. Luke. 15.18. and that there is more joy in suffering rebuke with Christ, then in all the pleasures of sin which are but for a season. Gen. 21.16. This the Prophet setteth down in the song of the faithful, Lord in trouble have they visited thee, they powered out a prayer when thy chastising was upon them: yea, the people of God the Israelits in the time of their afflictions were humbled and sought the Lord, jonas 1.5. Lam. 3.27. Psal. 119.71, Io. 15.2. who in time of prosperity forgot him, and the mighty works that he had done for them, They wandered in the desert and found no City to dwell in; Then they cried unto the Lord in their trouble, and he delivered them out of their distress. The Prodigal son never intended to return home again to his Father, until a famine had met with him, and he was pinched with want, than he resolved with himself, to acknowledge his fault, & to entreat for pardon. Hagar was proud in the house of Abraham and despised her Mistress, but in the wilderness humbled by want. jonas sleepeth in the ship, but in the belly of the Whale watcheth and prayeth. It is good therefore (saith jeremy) for a man to bear the yoke in his youth, and David acknowledgeth it was good for him that he was afflicted, yea our Saviour saith, Every branch that bears fruit, my heavenly father purgeth it, that it may bring forth more fruit. All these testimonies and examples of the servants of God, as evident and direct consents of the Scripture, do teach us that afflictions are of special and singular use to turn us to God. Amos 3.6. And this comes to pass, by reason they are the works of God's hand, there is no evil in the City which the Lord hath not done. He hath his Quiver full of arrows to strike us, and to punish us, the Sword, Famine, Plague, Pestilence, yea, he hath all Creatures at a beck, & at a call, to humble the rebellious heart of man, & to this end we may pray to the Lord, that so he do still remember the promise made to the Sons of David, I will visit them with rods if they sin against me, 2. Sa. 7.14.15 but my mercy will I never take from them; that rather than that we should be frozen in the dregs of our own natural corruptions, and spend our days in a careless security without the fear of his holy name, that God would change our estates, and awaken us with the touch of his own hand, purge us with fire, and chasten us with his rods. Use. 1 First, seeing that chastisements and afflictions are of such excellent use to turn us to God, and that the Lord doth use the same to bring us home to himself; here we may clearly behold the mighty power of God, that can by so many ways and means turn the hearts of men, humble them, and bring them home unto himself: Indeed the preaching of the word is the ordinary means whereby God doth break in sunder the stony heart of man; Esay 5.4. job 33.16. Rom. 11.13. but when that will not serve, but that his patience & long suffering is abused, and his word contemned, the Lord hath sundry judgements in store, which being sent from God, are powerful to turn our hearts, and to make a way for Repentance. Oh the deepness of the riches, both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out. Let us then here acknowledge the greatness both of the mercy and power of God, in working out the salvation of mankind so wonderfully, and that by so many means, bringing light out of darkness, and good out of evil. Seeing that afflictions are of such excellent use to Use. 2 turn us to God when the Lord doth sanctify the same to that end unto us: Here we see the cause why the godly run not into all evil, as the Horse rusheth into the battle; even as the children of this world do into the same excess of riot. Surely, the reason is not because there is aught in them by Nature more than in other men: No, no, we were all warmed in unclean blood, and the best we have drawn from our mother's breasts, hath been rebellion: but God calleth them back by his hand, his afflictions are remembrances unto them, and his corrections are their instructions; and the Lord thus exercising his Children in the School of afflictions, doth thereby break in them the power of sin, let out (as it were) the superfluous humour of pride and self-love, which are ready to corrupt even our best actions: So that, albeit afflictions be grievous and bitter, yet they are not unprofitable to those whom God hath chosen to better graces. The mercies of God indeed aught to lead us to repentance, and the more abundantly the Lord doth bestow his mercies upon us, the more should be our obedience: But alas, it fareth otherwise with us, for his blessings and benefits are unto us many times occasions of evil, insomuch as we turn the grace of GOD into wantonness: And therefore far better were it for many, in respect of the good of their souls, that they had always been held in the bed of affliction, then enjoying health, peace, prosperity, strength of body, etc. they should abuse the same to the great dishonour of God, and the ruin of their own souls. Use. 3 Seeing that afflictions, when the Lord doth lay the same upon us, to this end, to better us in obedience, are so available, that they work a reformation in the whole man: We are hereby put in mind of our duty, how we ought to behave ourselves under the hand of God, that if the Lord hath humbled us by long and tedious sickness, by loss of goods, children, friends, etc. or by any other means whatsoever, that then we try and examine our hearts, what reformation these things have wrought in us, whether they have made us to call our own ways to account, and straightly to examine our own hearts, what evil thoughts, corrupt words, or sinful action hath passed from us, that hath thus made the Lord to strike and to punish us, and when we have taken, as it were, a Catalogue of all our sins (if it were possible:) then let us try our sorrow, whether we be truly humbled for them, Lam. 3.39. or no? This duty is urged by jeremy. Wherefore is the living man sorrowful? Man suffereth for his sins: Let us search and try our ways, and turn unto the Lord. For surely, this is the mark that God doth aim at, not by affliction to destroy us, or to confound us for ever; but to make us to call our own hearts to account, to see our sins, and to bring us home to himself. Use. 4 And last of all, we are taught here, not to measure the favour and love of God towards ourselves or others, Eccle. 9.2. either by prosperity or adversity: for, as Solomon saith; All things come alike to all, and the same condition is to the just and to the wicked. And as the Apostle saith; Rom. 14.17. The Kingdom of God standeth not in meat and drink, etc. So that if we desire some evidences of God's favour and love towards us, we must not seek for it in our outward peace and tranquillity of body & mind here, or in continual adversity, both which are common to the just and unjust, to the good and bad: only try them by the effects of affliction: for in the godly they bring forth the quiet fruit of repentance, whereas they make the wicked but the more obdurate and hardened in their sins: the godly in their sufferings communicate with the Cross of Christ, Psal. 126.6. whereas the wicked in their sufferings communicate with the curse of sinners; and take this for a rule that never faileth, That the Cross (if care be had to profit thereby) never departeth, but it leaveth a blessing behind. Come let us return, Here we may see, what is the counsel that they give one to another in affliction, namely, to make speed to turn unto God, whose wrath and heavy displeasure they had provoked against them by their sins, and whose judgements were already gone out against them: they were assured, that there was no other way or means to pacify the wrath of God, Luk. 13.5. but only to break off their sins by repentance: and therefore they call one unto another, Come let us turn, etc. Here we are taught this lesson for our instruction, Doct. 2 even from the example of these believing jews, What counsel it is that we must give to others in adversity. stirring up one another in the time of affliction, to return again unto God by repentance, from whom they had departed by their sins: What is the counsel that we must give one to another in affliction; namely, to exhort men to turn unto God, to confess their sins, to be grieved for them, Dan. 4.24. and to beg the pardon of them. This is the counsel that Daniel gave to Nabuchadnezar; namely, to break off his sins by repentance: Wherefore, O King, let my counsel be acceptable unto thee, and break off thy sins by righteousness: and thine iniquities by mercy towards the poor, etc. Again, the Prophet jeremy observes the same: Lam. 3.39. Wherefore is the living man sorrowful? Man suffereth for his sin; Oh let us search and try our ways, and turn unto the Lord. And surely, this is the best counsel that any Christian man or woman can give to another in affliction, namely, to break off their sins by unfeigned repentance, and turning unto the Lord: This is the right way to stop the breach of God's wrath, and to call in his judgements. Many men have sought other means and ways to prevent the Lords judgements; but (alas) as the cause of all judgements are our sins; Our sins turn many good things from us, And a fruitful land maketh he barren for the wickedness of them that dwell therein: So unless they be taken away by true & unfeigned repentance, we do but weary ourselves in vain: for we must first remove the cause of God's judgements, our sins; else the hand of God cannot be removed. We see in a lack, so long as the weight hangs upon the cord, it moves the wheels; but take off the lead, and it will cease. Our sins be as a mighty Millstone, to pluck down Gods fearful judgements upon us: now remove our sins, than God's anger shall cease: but let us know, till we cease from sinning, Levit. ●6. Hos. 4.1.2. the Lord cannot cease from smiting: Nay, if we walk stubbornly against him, and will not turn, he will even whet his sword, and never cease smiting, till he make an end of us. Yea, the Prophets, and holy men of God, in such times when we lie open to God's wrath, have called us to repentance, stirred us up to prayer, moved us to humiliation, and acknowledgement of our sins, which have deserved such chastisements. What is the reason that the Lord sends such barrenness upon the earth, unseasonable weather, immoderate rain: surely, our sins, our ignorance, contempt of the Word, our abuse of the Sacraments; yea, our abuse of plenty in drunkenness, whoredom, swearing, etc. Now, what's the way to have plenty and abundance? how may we remove the anger of God, and his judgements, either already upon, or else eminent over our heads? Surely, remove the cause of God's judgements; namely, sin; else the hand of God cannot be removed. And therefore let us all practise this counsel, and wisely consider what the Lord hath against us, and wherefore he is angry with us; that so we may be reconciled unto him, and brought into his favour again. This Doctrine, Use. may serve to condemn that preposterous course that many men do take either for themselves, when they lie under the Cross, or with others. For themselves, If the hand of God lie upon them with long and tedious sickness; how many are there that leave the Lord, and resort to Witches and Wizards, that look again more to the means, than they do to the Lord, without whose blessing they can do us no good: So in time of Famine, Pestilence, War, and the like; how many are the windings and turnings in the heart of man, to prevent the judgements of God? they will leave no attempt unattempted for their deliverance: But to try their own hearts, to find out their sins, which are so many rebellious jonasses in the ship of their own souls, that have moved the Lord to send those storms of afflictions; Oh, this they never think upon. And as they themselves fail in the main point of all, that is, to try their own hearts, to look into their ways, and to turn unto the Lord by unfeigned sorrow: So deal they with others: for what is the counsel else they give unto others in time of sickness, but this; Be of good cheer, Eat warm meats, Use good physic, etc. Oh! this is not the counsel we should give; but to say with the godly here; Come, return to the Lord; Repent of thy sins, beg the pardon of them at God's hands: This is the counsel we must give to the afflicted, and not to seek help from men, before we have sought forgiveness of sins of God. Come let us return unto the Lord. Hear we may see the fruit of true conversion, they seek not every man his own good, but the good of their brethren, and therefore use godly motions and christian persuasions one to another, to return unto God. Doct. 3 From whose godly practice and religious example, we gather a further point of Doctrine, It is the duty of every christian to labour to draw others to god. that it is not enough for a man to go to heaven himself; but it is the duty of every Christian to labour to draw others with them, as these holy Servants of God say here, Come let us return, these be their godly persuasions one to another, they labour to go hand in hand in their repentance, & as we say to men & women, Come will ye go to the Market, fair, etc. So in Religion we must call one upon another, to draw men to God: and as one wicked man seeketh to make another like himself; so he that is truly converted, will not rest in that inward comfort of his own conversion, but will labour by all means to convert others unto GOD, and labour to make them partakers of the same comfort which they themselves have received from God. This thing is very apparent in the conversion of the godly; when Andrew was brought to Christ, he found his brother Simon, Io. 1.41.43.45. and said unto him; We have found that Messiah that is Christ. So when Christ called Philip and said unto him, Fellow me: Io. 4 28. Philip found Nathaniel and said unto him, We have found him of whom Moses did write in the Law and in the Prophets; jesus the son of joseph that was of Nazareth. The like appears in the woman of Samaria, when Christ had revealed himself unto her, and offered her to drink of the water of life, after which she should never thirst again, she ran into the City and said, Come see a man which hath told me all things that ever I did, is not he that Christ? being moved herself, she labours to move others. And this doth the Prophet David promise unto the Lord, that if he would restore him once more unto the joy of his salvation, that then he would become a Preacher, Ps. 51.12.13. Ps. 66.16. Ps. 116. Gal. 3, 2. Cor. 1.4. Esay 38.19. Luk. 22.23. and Proclaimer of the same mercy unto others. And surely this is a special fruit of faith and true repentance, to labour by all means possible, to convey grace unto others, and to show them what God hath done for our souls, and to draw out the blessings which God hath bestowed upon ourselves, to the good and benefit of others. The Prophet David doth labour herein: Come (saith he) and I will show you what God hath done for my soul: And the Elect are called vessels of mercy, because they being themselves filled with the mercies of God, should draw out the same as good liquor, for the use and comfort of others. Saint Paul saith, God had mercy on him, that he might show mercy unto others. The child of God is not like unto Nabol, All for himself: but he is taught of God, to love his brother. And thus we see how we ought to behave ourselves, in respect of God's gifts: we must not hide them in the ground, or in a napkin; but we must employ the same to the good of others. This may serve to reprove that common conceit Use. 1 in men's minds, that so long as they do well themselves, they need not care how other● do, whether they sink or swim, whether they go forward, or backward, grow upward, or downward, to God, or the Devil: but it is impossible for any Christian man or woman, who hath truly tasted of the work of grace in his own heart, but he must communicate the same to the good of others. Indeed, most men little regard this, they cannot be persuaded that they be bound to save the souls of their brethren, and therefore they say, every man for himself, and God for us all: but the truth is, that when every man seeks himself, the Devil gets all. To save souls, to draw men to Christ: Oh, we think this is the Ministers duty, it belongs to him alone, it belongs not to us. True it is, that it belongs especial to the Minister to labour to save men's souls; and therefore they are especially bound to labour by continual teaching and preaching of the word of God; as also by their godly life, to draw men to God, to exhort them, to call upon them to turn unto the Lord: and if they be negligent and careless, the flock of Christ must needs go to ruin: yet many there are that feed themselves to the full, but regard not to feed the flock, over which the holy Ghost hath made them Overseers. These are they that live of the Altar, but care not to minister at the Altar: They will be sure to reap carnal things, but they have no conscience to sow spiritual things. The Apostle could say, I seek not yours, but you. But these men, if they would speak the truth, might say, We seek not you, 1. Cor. 9.16. but yours. Paul cries out: Woe unto me if I preach not the Gospel. Oh! woe, and ten thousand woes unto thee that art a careless shepherd; who, though thou hast taken upon thee the Cure and Charge of Souls, yet by thy carelessness in thy place and calling, and by thy evil example, art a stumbling block unto others, that wilt not turn to God thyself, nor help them forward that would. Well, as it is the duty of the Minister; especially, in public: so it is the duty of every Christian man in private, to bring others to God. Art thou an husband, thou hast the charge of the soul of thy wife: art thou a father, thou shalt answer for the soul of thy child: art thou a master, well, look to draw thy servants unto God. The charge of souls is committed to you. Our Saviour Christ saith to his Father; Heb. 2.13. Behold Father, here am I, and the children which thou hast given me, Oh, what a comfort is it to a christian soul, to a godly man, or a christian woman, when they can say, O Lord, here am I, and here be my wife, my children, and my servants, which thou hast given me. You are careful to provide for your wives, meat, drink, and apparel; and for your children, lands, and livings; and have you not care of their poor souls, but let them perish for want of instruction? But such is the negligence and grievous carelessness of Masters and Parents in this miserable and cursed age of the world, that it were better to be some men's sheep then their sons, and their horses then their servants; for no man is so careless, but he will pity his horse, and look to his sheep: but as for their sons or servants, they may sink or swim, they care not for them: Well, thy wife may perish in her sins, thy son may perish in his ignorance, and thy servant for want of thy instruction; but the Lord will require their blood at thy hands. Nay, we may see in this present example, that it is not only the duty of the Minister, and those which be Masters and Parents, to seek to draw those that are under them to God; but the same is the duty of every Christian man and woman; it is that which belongs unto all men, to call on others to draw them to God: Nay, if thou dost not labour to draw him to repentance, Levit. 19.17. thou dost but hate him in thy heart: Thou shalt not hate thy brother in thy heart, but shalt rebuke him, and suffer him not to sin. In every commandment is two parts, Negative and Affirmative: Now, in the sixth Commandment we be forbidden to kill; and therefore every one, not only the Minister, as most men erroneously think, are bound to save men's lives; but every one of us, be we what we may be, are bound by this Commandment to save the soul of our brother, Exod. 24.3. to dtaw him to God. If thou see thine enemy's ox or sheep go astray, thou must bring him home, Oh how much more, if thou see the poor soul of thy brother, of thy wife, or of thy child, straying from God; nay, going the broad way to eternal destruction: how much more art thou bound to bring him back again to God: If thou see his horse lie under his burden, thou art bound in conscience to help him up: Had God such care over Oxen and Asses, and wilt thou have no care of the Soul of thy brother? Use. 2 Oh! let us put this duty in practice, to call one upon another, to bring others to God: we can call one another to the Market: Oh, let us call one another: Esay 55.1. Oh, come, let us go to the Lords Market to buy the food of our soul: Labour to bring thy Family, thy Wife and Children to the house of God, to the word of God, to the food of their souls: Oh, thou shalt do a blessed work, jam. 5.20. thou shalt convert a sinner to God, save a soul from death, and cover a multitude of sins. Oh, what a comfort will this be unto those, who have been careful for the performance of this duty, that have been careful to make others partakers of the same comforts they have reaped themselves. It is a blessed thing indeed, when men have endeavoured to their power to benefit others, to exhort them, to admonish them, & to comfort them, and in all things to have sought their good. Oh, what a wonderful consolation and comfort shall this be unto us, when we leave this world, and go the way of all flesh, to remember we have fought the good of others: Dan. 12.3. Luk. 12.43. They that turn many unto righteousness shall shine as the stars in the firmament. And blessed is that servant, when his Master cometh, shall find so doing. We shall then find more comfort of heart, and joy of conscience when we depart this life, that we have been faithful in that little committed to our trust, & made others partakers of the same, then if we had had great abundance of earthly blessings. Come let us return to the Lord. Here we see, that they Doct. 4 do acknowledge that they had turned themselves from God by their sins, especially, A man by sinning, turns from God. by Idolatry and damnable hypocrisy: and here they labour by their godly counsel, to exhort one another to turn again unto God by repentance. So then here we see, what it is that turns a man from God; surely, sin is that which turns and averts a man's soul from God, according to that of the Prophet Esay: Esay 59.2. Your iniquities have separated between you and your God, and your sins have hid his face from you. True it is, that Idolatry is that, which principally turns a man from God; only, the difference it this, that Idolatry turns a man from the whole service of God: but other sins, as theft, whoredom, etc. in some one commandment. The spirit of God speaking of the whole race and generation of mankind, saith, That all are gone out of the way: Psal. 14.3. Rom. 3.10. And again, in the Prophet Esay: All we like sheep are gone astray. There is no creature more apt to wander, than sheep, and being strayed, Esay 53.6. none more unapt to turn into the way again: Esay. 1.3. We (saith the Prophet) like sheep are gone astray, Esay. 53.8. to show our simplicity, and how unpossible a thing it is of ourselves, as of ourselves to return home again: Rom. 3.16. yea, the Prophet adds further, We have turned every one to his own way: Yea, we walk the paths that our own sinful affections have chosen to ourselves, and the way of truth we have no desire to know. And howsoever many can make blind excuses for their own evil life: surely, the beginning of all evil is this, to turn away from God. It was the case of the Prodigal Son, and in him of all sinners, that when he had received his patrimony, Luk. 15. He took his journey into a far Country: far away, and yet he thought not himself far enough from his Father: but who willed him to departed, was he put out of his Father's house? Surely, no; but he himself of his own accord would needs be gone. Even so, doth a sinner make a voluntary separation betwixt God and his soul. God doth never forsake till he be forsaken. Now a sinner is said to departed from God in two respects: First, by an opposite and far different disposition, Gods volo being man's nolo, Gods will being man's nill: by omitting that which he should commit, and by committing that which he should omit: As when we see two sitting and talking together, and the one varieth from the other in opinion, we say, the one is far from the other: and in the same respect, is a sinner said to go far from God. Secondly, a sinner is said to go far from God, in regard of the greatness, or the multitude of his sins that he doth commit, which the more they are, the farther they lead a sinner: for every sin being a departure from God, a sinner may rightly be said to departed lesser or farther, according to the number & quality of the sins they commit: Some, being the sins of infirmity, some of ignorance, some of malice, and some of presumption; but He that hath eyes like a flame of fire, Reu. 2.18. doth still behold them; and although Adam do go about to hide himself amongst the thickets of the garden, from the presence of God: yet was he still in God's presence, neither could he escape: Many think they cannot run far enough from God, Psal. 1 39 of whom the Prophet speaketh: Whither shall we fly from God's presence: shall we fly into heaven? It is no part of our thought; shall we fly into the utmost part of the earth? the whole world is under God's government: shall we take a voyage by Sea? it may be, God will send us farther than we are minded to fly: for little did jonas think, by flying from God, that God would vex him with all his storms: But if we will not venture so far, but only fly into the darkness, we must know, that with God The darkness and light are both alike. There is no distance of place betwixt God and a sinner: but alas, the cause of all is this, we know not the mischief that will follow by our departure from God: how many sighs and groans, even of our dearest hearts it will cost us, ere we can get into favour again. This did David find by woeful experience, that having left the Lord, and made a departure from his God by walking in the broad paths of ungodliness, Psal. 51.1.2. Psal 6. adultery and murder; did not the Lord bring him back again by the weeping Cross, that he lay a long time wala-daying his grief of heart, ere he could be persuaded that God would receive him again into favour? Gen. 16. What found Hagar out of Abraham's house, but want and sorrow? What found the Prodigal child, Luk. 15. being departed from his father, but want and poverty. When Cain went away from God, there was no more account made of him then of a vagabond and odious person, Behold, saith Cain to God, Gen. 4.14. thou hast cast me out this day from the earth, and from thy face shall I be hid, and shall be a vagabond and a runagate upon the face of the earth, and whosoever findeth me, shall slay me. This is the danger & fearful estate of them, which committing sin, depart from God. Oh that we were wise, then would we consider our latter end. Deut. 32. Reason of the Doctrine. Now let us see the reason of the Doctrine, that so it may work the deeper impression in every one of our souls. We have heard, that sin is a departure from God, and that a sinner having left the ways of life, finds no comfort nor peace, till with the prodigal son, they return to God again. The reason is, nothing can satisfy the soul of man, but God himself: as a pottle or a gallon cannot be filled with the measure of a pint: so are the pleasures of sin, but as a grain of musterseed in the belly of an Elephant: The desires of the soul remain infinite, and must have an infinite God to satisfy them; whereas the profits and pleasures of this world have their bounds: so that there is no other remedy for us in this life, but to remove our minds from the desire of these earthly things, and to transport the same unto God, that there they may rest content, and be satisfied: for the grace of God, and the heavenly gifts of his spirit, they are the only comforts unto the soul, because his presence and goodness is most agreeable thereto, being created after the likeness of God: as for all other things, they are but death and famishment, as stones and gravel are to the body. Hence then, let all men learn to be warned betimes: Use. 1 Thou that takest liberty to thyself to live in sin, Oh know that thou art now departing from God, In whose presence is the fullness of joy, and at whose right hand there is pleasure for evermore. And now thou art traveling with the Prodigal son into a far Country, wandering from God to serve sin and Satan. Well, know (O man) that if thou wilt needs go, that thou dost now run upon manifest hazard & danger: for, who can tell whether in this thy disordered course thou shalt come to mischief, or to some miserable end, or whether thou shalt have that mercy granted thee, to call thyself to better remembrance. Oh, go not then after thy concupiscence, nor follow not the enticement of thy lust; let reason & judgement take place. Pray with the Prophet, O Lord, Psal. 17. lighten my darkness, that I sleep not in death. The jews having their choice, desired rather Barrabas to be delivered unto them, than Christ the Saviour of their souls. O follow not the example of so bad Merchants to make a worse choice than they; for, if thou yieldest thyself to sin, and wanderest from God, refusing Christ jesus, the salvation of thy own soul, & goest a whoring after sin and Satan: hereby, thou showest thyself far worse than ever the jews were in their choyee: And albeit thou goest not from God, all on a sudden; yet thy departure will steal upon thee by degrees, as a man goeth far, step by step. First, there may creep upon thee a dislike of goodness of preaching, prayer, etc. Then to the loathing of it, and so by little and little to be drawn away from godliness. And thou, which sometimes wast an earnest professor, shalt grow key cold in Religion. And so, for the committing of some evil, if the Devil can but spy the casements of thy soul to be open, thy eyes, thy ears, etc. he will then easily wind himself into thy heart: if he can but prevail so far with David, as but to cast his eyes upon naked Bethshaba, the battle than is half won. Thus did this wily Serpent deal with our first Parents: First, he presented unto the view of Eve the forbidden fruit: Secondly, she desired it: Thirdly, she tasted of it: Fourthly, she gave to her husband, and he did eat. Thus the Devil by degrees doth steal us away from God, from one sin to a second, from a second to a third, and from a third to a fourth, as by so many steps, until at last, he hath even plunged us into the gulf of perdition. Oh that men would consider this betimes, when they commit sin, lying, swearing, stealing, whoredom, drunkenness, etc. By this sin, I turn myself from God, I run from God, and serve the Devil: The Lord stands on the right hand, the Devil on the left; the Devil he calls me by pleasures, profits and preferments. If I listen to Satan, I shall turn away from God, Oh, if men had this consideration in their hearts, what a bridle would it be unto them, to keep them from many sins. Use. 2 If thou hast gone from the Lord by committing of sin, and seest now that there can be no peace, nor comfort unto thy soul, but a fearful expectation of judgement: Fellow the counsel of the Prophet jeremy, O search, and try thy ways, and turn unto the Lord: Lam. 3.39. Endeavour by all means possible to return to God again, from whom thou hast departed; the which thou shalt the better perform, if thou have respect to that way, the footsteps whereof thou hast left behind thee, and which are abominable unto the Lord, and by which thou goest from God. Fellow the advice of the blessed Apostle, Cast off lying, and speak every man truth unto his neighbour. Eph. 4. He that hath stolen, let him steal no more, but rather labour, and work with his hands, that he may give to him that needeth. If thou hast been a proud man, by which sin thou hast made a departure from God, become now humble and lowly of mind: For God resisteth the proud; but giveth grace unto the humble. If thou hast made a departure from the Lord by drunkenness, return again by sobriety; the unclean to be chaste, the covetous to be charitable: yea, if we have made a departure from God by any sin whatsoever, let us draw near unto him again by a reformed life, holy manners, & godly conversation; that it may be spoken of us, as Paul speaketh of the Ephesians, Eph. 2. Ye which were a far off, are made near. Come, let us return unto the Lord. These words containing in them the effectual conversion of a sinner to God; show withal, wherehence it proceedeth, namely, from affliction, and from the knowledge and feeling of our own misery. Let us return (say they) and therefore it is a token they knew themselves to have gone astray, and that there was no true comfort to be found in those paths of sin, in which they walked: and howsoever before they thought well of their estate when they committed Idolatry, and made conscience of no sin: yet, now (by the mercy of God) having got to the sight of their sin, they call themselves to remembrance, they see there is no sound comfort, but only in the favour of God: this is the matter that they debate amongst themselves, and conclude of this, To turn again unto the Lord. The Doctrine then which by the authority of the Doct. 5 Text is this: namely, A right understanding and a true acknowledgement of our own misery, the first step to Salvation. that there ought to be in every one that desireth eternal life and salvation, a right understanding, and a true acknowledgement of his own wandering. And to this end, in the Word of God, the Lord there oftentimes calls upon men to consider their ways, to call their lives to account, that so they may attain to the sight of their own sins. Know thy sins, jer. 3.13. Zeph. 2.1.2: O jerusalem: The like speech is used by the Prophet Zephany, Fan yourselves, Oh my people. Yea, the Prophet jeremy doth oftentimes put us in mind of this duty, Lam. 3.40. Oh let us search and try our ways, and turn unto the Lord. Yea, common reason doth require the same, before a man can frame himself to enter into a right course, he must thoroughly be resolved and persuaded within himself, that he hath been mistaken in his former course of life; for, why else should this man alter his former course, if he were not mistaken: Reason itself will persuade us to this: Yea, what meaned God in those his variety of demands to our first Parent when he had sinned; but that God laboured to bring Adam to the sight of his sin. Gen. 3. Where art thou? Who told thee that thou wast naked? Hast thou eaten of the tree? David lay a long time in his sin, 2. Sam. 11. and never sought unto God for mercy: but being at last awakened by the reprehension of Nathan; he sought the Lord incontinently; yea, the Lord by the Prophet doth assign this as a reason of all those rebellions of the people of Israel, even ignorance of their estate; saying, The Ox knoweth his owner, and the Ass his Master's crib: but Israel hath not known: Esay. 1.3. Luk. 15. Esay. 46.12. Psal. 16.12. my people understand not. The Prodigal son a true pattern for all sinners; he never seeks to his Father, till at last that He came to himself: which is a token that he went far astray, and was as it were in a swoon of sin; but being a long while in a trance, at last he revived, and that his disordered life upon his understanding thereof, he reform, calling himself to better remembrance, what kindness he had in his Father's house, & now what misery he had brought upon himself by his own wilful disobedience. I might easily multiply examples of this kind, but these may serve, to show that the sense & apprehension of our own wandering from God, is the only way and means to bring us to God: And this was the happy condition of this people here, who being for a time entangled & ensnared in sin; It pleased the Lord by affliction to humble them, and to bring them to a true sight of their wandering; that now they resolve incontinently to turn unto the Lord. Here we see the main cause, why there is so little Use. 1 faith and true repentance in the world, why men are no more humbled for their sins, and do not repent for them: poor souls, they know not that they do evil: they either cannot, Lam. 3.40. or do not search themselves, they never call their hearts to account. Now then going on in security, seeing and fearing no danger; alas, how should they repent? how should they turn to God? for, if thou couldst see the misery of thy soul, and thy woeful estate, by reason of sin, if thou couldst see the number and greatness of thy sins; Oh, thou wouldst even tremble for fear: Oh, let this serve to help us forward in this most needful point, the right judging of our own estate: let us not be wilfully careless herein: We all have a hope that it is well with us. Oh let us look to it, that this hope of ours make us not ashamed: Rom. 5.5. there is no hurt got by the trial of ourselves, only security is dangerous: many thousands are now in hell, that in their life time thought nothing less, till they came there. Oh then in the fear of God, let us look to it: We are all travelers in one of these two ways, & we shall most certainly arrive at one of these two places; who would not now be glad to know in which of these two he is, that if he be in the evil way, he may speedily come out of it: if he be in the right way, that he may continue his race with cheerfulness? Well, this is the truth of this doubt, and I deliver it unto you as the truth of God, that all which are partakers of life eternal, they are the heirs of grace and salvation: this is their first step unto it, the true sight & understanding of their own wandering; that they perceive themselves that they live that course of life, the issue whereof must needs be eternal death; and that they now stand and wonder at their own folly & extreme madness, and withal God's infinite goodness and patience, and would not be in that case again for all the world. Well then, mark this doctrine, do not lightly pass it over, but esteem it as the blessed truth of God: that the sight of our own wandering, is the first step to eternal light and salvation. Well then, let me ask thee this question, or rather demand it of thy own soul: Didst thou ever see thy woeful misery, the wretched estate wherein thou art by reason of sin: what a miserable sinner thou art, out of the favour of God; yea, indeed in the state of damnation? didst thou ever find thyself to stand in need of God's mercy, and in extreme want of Christ's blood to save thy soul: so as thou hast even with sighs and tears entreated for the same at God's hand, as for life and death? If thou hast not found and felt these things in thee, in some measure, thy case then is dangerous and fearful; thou didst never as yet truly repent, the mercy of God belongs not unto thee. Use. 2 We are then to count it a singular favour of God, when he doth open a man's eyes to see his misery, and to find himself like a lost sheep, to have gone astray: this is the beginning of all grace, and true conversion unto God, to find ourselves empty of grace: And therefore this should teach us to pray unto God, that he would in mercy open our eyes that we might see our sins, and feel our misery, and that we may feel ourselves to stand in extreme need of God's mercy, and of every drop of Christ's blood to save our souls: and the contrary is a fearful plague and judgement of God, for men to lie and snort in sin without remorse of conscience, without the sense and feeling of sin, or want of mercy. This David, and the rest of God's servants knew by woeful experience, that if they had died without repentance, they had perished. Of all diseases, they are most dangerous that are least felt, as a Lethargy, or dead palsy, or the like: so it is a most fearful estate for any man to lie in sin without the feeling of it: for ●●at is a sign that the heart is hardened in sin. A m●● that thinks he is well enough, will scorn the Physician: so those poor blind sinners, that think they are well enough, and feel no want of God's mercy, of all men they are most to be pitied, they be in a most dangerous estate and condition. And therefore we see, that it is a great blessing of God to be told of our sins, and to be reproved for them; that so, seeing them, and the danger into which they have plunged our poor souls, we might seek to God for mercy. Come let us return unto the Lord. Hitherto we have spoken of their exhortation and godly counsel one to another. Come let us, etc., Before we leave the words to come to the reasons of their exhortation. There is one thing more which I may not omit, and that is the time of their repentance, when they should make this their return unto God, and that is presently, without any delay: for the word here used doth signify a Tense or Time that is present. Doct. 6 From whence we gather another point of Doctrine; namely, Men must defer no time, but repent out of hand. that we must not stand to debate in the motions of the Spirit, but presently to proceed to execution. Indeed, in worldly business of good deliberation comes no harm; but it is a point of wisdom to deliberate before a man determine of any thing: But in spiritual matters it is dangerous; and therefore saith the Prophet, Esay. 55.6.7. Seek the Lord while he may be found, Call ye upon him while he is near; let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy upon us, and to our God, for he is very ready to forgive. Psal. 119.60. I made haste (saith the Prophet David) and I delayed not to keep thy commandments. And it was a thing commendable in Peter and Andrew, Mat. 4.20. Luk. 19.6. Gal. 6.10. that when Christ called them, they left their Nets straightway, and followed him 〈◊〉 And when Christ called Zacheus, he came down hastily from the Figtree, and received Christ joyfully. While ye have time (saith the Apostle) let us do good unto all men, Heb. 3.7. Eccl. 5, 7. Act. 8.36. & 10.33. but specially unto them that are of the household of faith. And again, To day if ye will hear his voice, harden not your hearts. Now, as this Christian duty is to be observed in the performance of any holy duty: so especially in the work of repentance, we must never debate the matter with flesh and blood; for than we shall never proceed to execution: but whensoever God shall work in any of us a godly purpose to forsake our sins, of all things in the world, we must now take heed of delays; for such is the policy of Satan, and such is the deceitfulness of our own hearts, that they will cause us to neglect it. And this aught so much the more to hasten our return unto the Lord, because many are dead and gone, which in their life time purposed to return unto God, and to break off their sins, which were prevented by death, and never performed the same. Yea, although thou didst know that thou shouldest live long, yet oughtest thou to repent soon: for than is thy repentance most acceptable to God, when thou dost offer it in the prime of thy youth, and in the flower of thy age. In the sacrifices of the Lord, Deu. 15.21. Mal. 1. Pro. 1. Mat. 25.11. they were commanded to offer a Male of a year old, without spot and blemish, and they that offered the blind and the lame, were reproved. How then should the Lord accept of thy crooked sacrifice of old age, which is as lame and blind before God, and the Lord doth seldom accept of it? Nay, it is rather most just with God, that at the last he should reject us and our prayers, who have before contemned him in the strength of our years, when that God did cry and call unto us. Oh what yelling and crying will there be at the last, Lord, Lord, open unto us. When that heavy Depart from me ye cursed, I know you not, shall be their portion. Oh that men were wise, then would they consider their latter end. Let us look unto the practice of men in temporal affairs, and learn to be wise. What makes the husbandman to break his sleep, to rise up so early, and to be so diligent in ploughing, digging, and sowing? Ask him, and he will tell thee, the season requires it, and the time lost, cannot be redeemed: And shall we think that we have repentance at command? no, no, thou mayest seek it at last, even with tears, Heb. 12.17. as Esau did, and yet go without it, if thou omittest the season & time, when God doth now offer the same unto thee. Let this that hath been spoken, serve for the confirmation of the everlasting truth of this Doctrine; that men must defer no time to repent, & to turn unto the Lord. Now let us see some reasons that may enforce the same. The first reason showing the necessity of timely repentance, Reasons to show the necessity of timely repentance. may be taken from the great uncertainty of man's life, if he omit the present occasion when it is offered: for God doth call home from his work, some in the morning, some at noon, and some at night: For, as his Labourers enter into his Vineyard; so they go out, that is, in such manner, and at such hours; Mat. 20. 1.2.&c. some dye in the dawning of their life, passing (as it were) from one grave to another; some dye in their youth, as in the third hour; some at middle age, and some stay until the evening of man's years, that is, old age; yet more before ten, then after threescore. Luk. 12.20. Gen. 6. That rich man in the Gospel that promised unto himself many years to come, had in a moment of time, his soul taken from him. The old world never thought themselves more freer, or surer from vengeance, then when they were eating & drinking, Luk. 17.27. marrying wives, etc. But than did the judgements of God overtake them: The morning was fair when Lot went out of Sodom, Gen. 19.23. and yet, before night lay Sodom in ashes. Herod was well when he began his Oration to the people; but by and by after, Act. 12.23. 1. Thes. 5.3. the Angel of the Lord struck him, that he was eaten up of worms, and so gave up the Ghost. What then is our life, and how vain and false is our hope of long life? Shall any say with Agag, Surely, the bitterness of death is past, 1. Sam. 15.32 because we die not so soon as others; when we hear a solemn knell, we say, some body is departed: and why should we not think, that the feet of them who carried out that body, is at the door to carry us out also? Act. 5.9. so that, if we defer our repentance but one day, yea, but one hour, we have no warrant to assure us that we can repent the next, but that the Lord may prevent us by death, and so we perish. Secondly, if we slip the opportunity of well doing, when God doth offer the same unto us, we shall be more unapt and unfit afterwards; whilst the wax is pliable, it is the fittest time to set on the seal, whereas if it cool again, it will then hardly receive any impression: Even so, if our hearts ever begin to soften and to yield, if we now resist the spirit of God, and the work of grace, we shall hardly have the like opportunity again, as at the first. And therefore that which Solomon exhorteth in the case of vows, is to be practised of all holy purposes and good desires. Eccl. 5.3. We must not defer, nor be slack to perform them. And this hath been carefully practised of the godly; Psal. 119.60. David saith of himself, I have considered my ways, and turned my feet into thy testimonies: I made has●●, Luk. 19.6. Act. 8.36. and prolonged not the time to keep thy commandments. David doth not take any days with God, like a bad debtor day after day, and keep none of them; but whatsoever good duty he had purposed in his heart, he would presently perform the same. Zacheus came down hastily, and received Christ joyfully. The Eunuch being instructed in the saving knowledge of his salvation, by the preaching of Philip; so soon as ever he name where water was, he would be baptised, land receive the Seal of grace: and as this care is to be had of every Christian in the performance of all holy duties, so especially, in the work of repentance; because the longer a man doth put off his repentance, the harder will it be for him to perform the same at last. jer. 13.23. Can the Blackmore change his skin, or the Leopard his spots? Then may they do good, that have been accustomed to do evil. The Prophet doth account it as a thing almost impossible, for a man that hath a long time continued in sin, to leave the same, and to become a good man at the last. Oh when sin grows up with a man, it will grow at the last to be so inward with him, as his dearest friend, and being so long acquainted together, and bred in the bone, they will hardly part, or out of the flesh. Oh that men would consider this, that the custom of sin causeth a hardening in sin: for so saith the Apostle; Rom. 2.5. Thou, after thine hardness, and heart that cannot repent, heapest unto thyself, wrath against the day of wrath; And that custom will add to nature, & turn sin unto nature, that a man can be no more without it, than his natural food. This is the danger that those are in, that defer their repentance, the harder is their recovery at the last. Reas. 3 Thirdly, and lastly, all our service whatsoever, is only due unto the Lord, ourselves, our souls, and bodies, and all that we have, the Lord doth justly challenge unto himself: We are delivered out of the hands of our enemies, that we might serve God In righteousness and holiness all the days of our life. Luke. 1.57. 1. Cor. 6.20. And again, the Apostle saith, Ye are bought with a price, therefore glorify God in your body, and in your spirit, for they are God. So that God must have all, we may not take so much as one hour, no, not so much as a minute of an hour, to bestow the same upon the world, the flesh, Tit. 2.11.12. or the Devil. Excellent is that place to Titus, The grace of God that bringeth salvation unto all men, hath appeared, and teacheth us that we should deny ungodliness and would by lusts, and that we should live soberly and righteously, and godly in this present world. The meaning is, that the doctrine of salvation is preached unto all, not to embolden men in sin, but to urge them to lay aside all profaneness, and to renounce their own lusts, and to have their fruit in holiness, as they hope to have the end everlasting life. And to these may be added that of the Apostle Peter, 1. Pet. 1.17. Pass the time of your dwelling here in fear, knowing that we were redeemed, not with corruptible things, etc. And therefore, in all these respects; you see, we must immediately, without any further delay, apply our hearts to wisdom, to seek those things which do concern the glory of God only, and to take no more care for the flesh, to fulfil the lusts thereof. So that nothing is to be preferred before the Lord, but the Lord before all things: so that our repentance is not to be deferred any time; but the works thereof are to be done out of hand, that so God may have his due and right, in being served, and obeyed before all things, as he ought to be. The use of this Doctrine serveth to reprove those Use. 1 that are negligent in the performance of this duty, who have had many good purposes in their hearts; but for want of timely prosecuting of them, alas, they have proved but as the morning cloud, Hos. 6.4. quickly dispersed. I have known many, that while they have been under the Ministry of the Word, have been touched with sorrow for their sins, their consciences being convinced, and for the time present they have purposed to forsake them. Act. 26.28. So that as Agrippa said to Paul, Thou hast almost persuaded me to be a Christian: So, they have almost been persuaded to a better course: but alas, how suddenly it hath been forgotten, it may appear by their falling into the same sin again; for, so soon as they have been out of the Church, they remember it no more, but return to their former courses; As the dog to the vomit. 2. Pet. 2.22. Others again, when the hand of God hath been upon them by sickness, loss of goods, etc. and when their consciences have been (as it were) upon the Rack, they have then made vows unto God, and promised reformation of life, that they will never do as they have done, but that they would become new men, and walk more carefully and conscionably then ever they did before: but as soon as ever the Lord hath removed the rod, and set them at liberty, they never remember it more. And herein they deal with the Lord, as the people of Israel did, who, Psal. 78.33. when God brought any judgement or calamity upon them, then presently they returned, and sought God early; but when the judgement of God was removed, they started aside like a broken bow. Then the swearer maketh, great protestation to leave his swearing, the drunkard his drunkenness, the whoremaster his whoredom, etc. But if the Lord restore them to their health again, they fall a fresh to their sins again, which they made show to have forsaken. Oh then, let us not defer the time of our repentance, but so soon as ever we hear our sins reproved, and the judgements of God threatened against them, that our consciences are convinced: Oh let us then with speed address ourselves to perform it. If we should hear of a man, that having committed treason against his Prince, and for the same should die, unless he would seek to pacify his wrath, and to stay the execution against himself, that would defer it from time to time, and make light account of it; would not all men condemn him, and say, he were worthy to die? Well, this is the folly, or rather extreme madness of many a poor soul, who, though they know how to assuage the anger of God that is kindled against them for their sins; yet defer the same, and put it off from time to time. And herein the Devil deals with men like a racking Usurer, who is wont to give day after day of payment unto a man, until at last he wind his inheritance into his hand: Even so doth the Devil deal with sinners, he doth harden them on still from day to day in their sins, until at the last he hath gotten them into his own inheritance, and made them partakers of eternal darkness with himself for ever. Oh, let us not then give place to the Devil, and strangle our good motions by profaneness; but let us immediately prosecute them, that they may work the good effect of grace in us. Here we are taught, that if we have hitherto failed Use. 2 in the performance of this Christian duty of repentance, that we defer the same now no longer, but while it is called to day, to spend the time of our being here in the practice of it; and indeed the end of all our endeavours while we live should be this, Luke. 13.5. to get a room in the Kingdom of God, which we can never have without repentance, and he which omitteth the present occasion when it is offered, can never repent. This made our Saviour to weep for jerusalem, Luk. 19.42. and say; Oh if thou hadst known at the least in this thy day, the things that belong to thy peace! And again, She knew not the time of her Visitation. Now than if thy conscience tell thee, that thou hast not yet repent, and that thou art not yet a lively member of jesus Christ; Oh delay no longer, no, not one minute of an hour, but with all speed repent, and turn unto God, & bring forth the fruits worthy amendment of life, that thou mayest have comfort when the hour of death, Gen. 22.3. or the day of judgement shall be. And as Abraham rose up early in the morning to sacrifice his dearest son, which made much for the commendations of Abraham, that he went about the commandment of the Lord so cheerfully: so do thou likewise; it is not thy son that thou art to sacrifice, but thy sin, which otherwise will cut the throat of thy soul. Oh rise up early with Abraham, defer no time; this shall be the best sacrifice that ever we offered up unto God. Now all of us do confess, that sin is to be left, and that God is to be served of us, but we cannot accord of the time when to begin this worthy work. I remember the report of the Prophet against the people that neglected the re-edifying of the Temple, Hag. 1.2. This people (saith he) say, that the time is not yet come, that the Lords house should be builded. So many think it is not yet time for them to look to heavenward: Youth must have a Spirit, and the pleasures of the flesh must first he tasted; We must first go take our leave of our friends, and then we will follow Christ. We may safely adventure our young years, and when we are old, Reu. 2.24. and going out of the world, than we will retire ourselves; let God bear with us a little, and yet a little, and in time we will repent: This is indeed the very Deepness of Satan. But the time is present that we must lay hold on, to turn to the Lord. Did ever any whom we read of in the Scripture, feeling the piercing power of God's spirit, smiting upon their hearts, indent with the Lord, and say so, that God would be pleased to let them continue in their sin a month or two, or a year, that then they would leave their sin, and serve the Lord in new obedience? No, no, I never read of any that did thus covenant with the Lord, but presently as God did smite them, so they were humbled, and were converted; they deferred not the time, but embraced the truth from God without delay. Oh lay this to heart, & the Lord give you a right understanding in all things, that this day, wherein I now speak unto you, may be the day of your Conversion unto the Lord, and for the which hereafter you may rejoice for evermore. It was too late for the foolish Virgins to knock, and to cry, Mat. 25. Luk. 16. Lord, Lord, open unto us, when the gate was shut against them, the gate of repentance, and the gate of mercy: And it was too late for the Glutton to cry for one drop of water to cool his flaming tongue, which in his life time refused to give one dram of comfort to poor Lazarus. Oh, remember yourselves betimes, bless the name of God that you have not been prevented with death in the time of your ignorance and blindness, as many have been before you; It is the greatest mercy that men can enjoy, that the sun of death hath not yet set upon them, but that they may yet repent, Oh seek the Lord while he may be found, and call upon him while he is near; while ye have light walk in the light, least darkness come upon you: make no covenant with your sins, but utterly renounce them for ever. And albeit they say to thee, as the Devils said to Christ, Why dost thou torment us before the time? Yet hearken not unto them, for the time is already come, if not passed already: for indeed, we should have repent long ago in sackcloth and ashes, if we had done as we ought to have done: but seeing we have spent so much time in the service of sin, and of Satan, how careful should we be now to redeem the time, and to defetre no day nor hour longer? but while the word is sounding in our ears, let us be converted unto the Lord, that we may live in his sight. But notwithstanding all this that hath been said, it is strange to see, how men embolden themselves in their sins, under this pretence, that God is merciful, and that therefore they may repent as their leisure; because God is a God of mercy, he will forgive us whensoever we shall repent, and turn to him. It is true indeed, that God is a God of mercy, and his mercies are over all his works: Psal 145. And therefore if men would make a right use thereof, the mercy of God should lead them to repentance; for so saith the Apostle, Rom. 2.4. Gal. 5.22. Despisest thou the riches of his bountifulness and patience, and long suffering, not knowing that the bountifulness of God should lead thee to repentance? but as he is merciful, so is he just, and the longer that God in mercy expecteth thy amendment, so much the more grievously will he punish thee, E●od. 20. Psal. 18.26. Pro. ●. 34. & 28. if thou neglect it: look in the second commandment, how the Lord doth there threaten To visit the iniquities of the Fathers upon their children unto the third and fourth generation of such as hate him; Yea, the Lord threateneth obstinate sinners, that he will not regard them when they seek unto him; Then shall they call upon me, but I will not answer, they shall seek me early, but they shall not find me, because they hated knowledge, and did not choose the fear of the Lord. So that we see that all hope is taken away from presumptuous sinners, that God should ever receive them into favour at last; seeing that the Lord there threateneth, that he will then be so far from pitying them, as that he will even laugh at their destruction. Oh, happy then is he that sinneth least, next he, that returneth unto God soonest; but most woeful is the estate of him, Heb. 10.26. Heb. 12.17. that with jeroboam hath sold himself to work wickedness in the sight of the Lord, that hath quenched the good motions of the spirit, that hath denied the power of salvation, they have despised the spirit of grace: Alas, alas, though at the last, such a one should seek the blessing with tears, they can find no place to repentance: Oh, what a fearful and lamentable estate is this for a man to be thus left unto himself, given up to Satan, and to be forsaken of God for ever! From this estate, the Lord for his mercy sake keep us. But notwithstanding all this, will some say, That the thief upon the Cross, at the last gasp was received to mercy, who had spent all the course of his life in sin; why then may not I likewise hope for the same mercy in the end? But alas, one Swallow makes not a summer, and of one example, where a precept is wanting, nothing is concluded. The Lord in mercy hath left one extraordinary example of his mercy, that men at the last gasp, might not altogether despair, and but one, that no man might presume. Now, would not all men condemn him of mere foolishness, that would go about to spur his Ass till he speak, because balam's Ass spoke? It is far greater madness in any man to hearten himself in his sin by one man's example. Were it not a safe course to follow the example of David, Peter, Paul, Zacheus, Cornelius, etc. who, so soon as God did touch their hearts with a sight of their sins, presently returned unto the Lord by repentance; then that we should presume by the example of one, and so miss of salvation, as many thousands have done before us. Wherefore, to conclude this point, let no conceit in the world, nor persuasion whatsoever, hinder us from a present conversion unto God, but out of hand, while it is called To day, let us turn unto him. Thus much for the Exhortation. The Reasons follow. For he hath spoiled, and he will heal us: he hath wounded us, and he will bind us up. WE have heard already the godly persuasion of the believing jews one to another, Reasons to enforce the former exhortation. to turn to the Lord, from whom they had departed by their sins. Now follows the reasons of their exhortation; and they are twofold; The first, is drawn from the justice of God, in these words, He hath spoiled us, he hath wounded us. q. d. We have been plagued and smitten: Well it is the Lord that hath laid these heavy judgements upon us, it is the correcting hand of God that hath brought these grievous afflictions upon us; therefore let us now Return unto him. The second, is drawn from the mercy of God in these words: He will heal us, he will bind us up, q. d. Though the Lord hath smitten us, yet he will help us, and heal us, if we will seek to him for succour. And surely, these two reasons ought to be of force to move every one of us to turn unto God: if his judgements cannot compel us; yet his loving mercies ought to draw us, and allure us to turn unto him. Doct. 1 Whereas the people of God in this place, do not only persuade one another, simply to Return unto God, Man's nature so corrupt, that it stands in need of many reasons to persuade to holy duties. but use reason upon reason to induce and to persuade them thereunto: Hence we may observe the frowatdnesse and the untowardness, and great backwardness that is in all men by natuae, to perform any holy duty: That we thus stand in need of so many arguments, and so many reasons to perswadr us thereunto. In the whole Scriptures it is the usual manner of the Prophets and Apostles, and holy men of God, when they exhort to any virtue, or dehort from any vice; to add sundry reasons, that by the force thereof, they might draw men to obedience. This is practised of the Prophet David, when he persuaded his son Solomon to have a care to learn, and practise the will of God: 1. Chro. 28.8. And thou Solomon my son, know thou the God of thy Fathers, and serve him with a perfect heart, and with a willing mind: (And he adds reasons to persuade him thereunto;) For the Lord searcheth all hearts, and understandeth all the imaginations of thoughts; if thou seek him, he will be found of thee, but if thou forsake him, he will cast thee off for ever. Again, when Moses doth exhort the people of Israel to observe & to keep the commandments of the Lord, how many forcible arguments and reasons doth he allege to move the people, and to persuade them thereunto, some taken from the mercies of God: If thou shalt obey the voice of the Lord thy God, Deut. 28.1.2.3. & v. 15.16. etc. Levit. 26.14. Mal. 2.2. and observe all his commandments which I command thee this day: all these blessings shall come on thee, and overtake thee: Blessed shalt thou be in the City, and blessed in the field, etc. Others, taken from the justice of God: But if thou wilt not obey the voice of the Lord thy God, to keep, and to do all his commandments and ordinances which I command thee this day, Deu. 6.5. cursed shalt thou be in the town, and cursed in the field, etc. And in all Paul's Epistles, it is his usual manner, Rom. 12.1. where he exhorts to any virtue, or dehorts from any vice, to add sundry reasons, that by the force thereof, he might the better prevail: 2. Cor. 9.7. I beseech you brethren by the mercies of God, that ye give up your bodies a living sacrifice, holy and acceptable unto God. And again, As every man wisheth in his heart, so let him give not grudgingly, or of necessity; for God loveth a cheerful giver. And in the Ephesians, Eph. 5.22.23. exhorting divers estates and degrees of men, as husbands and wives, Parents and children, masters and servants, to the performance of the duties of their several callings, he doth still second the same exhortations with divers arguments and reasons. Eph. 6.5. Col. 3.22. 1. Pet. 2.11. Wives submit yourselves to your husbands, as to the Lord; and he adds a forcible reason thereto: For the husband is the wives head as Christ is the head of his Church; and so likewise of husbands, servants, etc. This course is likewise practised of the Apostle Peter, when he saith: I beseech you as Strangers and Pilgrims, abstain from fleshly lusts which fight against the Soul. These and the like examples, whereof the Scriptures are plentiful, serve to manifest unto us the corruption that is in our nature, that are so backward in the performance of any holy duty, that we stand thus in need of reasons to persuade us to the same. Now, this comes to pass by reason that the Theoric part of man, his will, Reason. understanding and knowledge (since the fall of man) is so blinded and corrupted, that it understands not the things that are of God, but the will and understanding are so depraved, of grace, that now they are direct opposite to Gods will: And this is the cursed nature of all men unregenerate, as the Apostle saith: The wisdom of the flesh is enmity against God, Rom. 8.7. for it is not subject to the law of God, neither can be: Where the Apostle shows plainly, that the will of a natural man, 2. Cor. 3.5. that lives in sin unregenerate, Phil. 2.13. Gen. 6. Rom. 3.7. is flat contrary; nay, Enmity itself against God, and neither will nor can be subject to Gods will: So that whatsoever God wills, man wills not: We are not able of ourselves to think a good thought. It is God alone that must touch our hearts, and work in us power, either to will well, or work well: Nay, the Lord saith more: Pro. 14.12. That the whole frame of man's heart is altogether evil continually. The whole frame of man's heart, the mind, will, understanding, conscience, reason, affection, yea, the whole frame of man's heart is evil only, and that continually: so that it is clear, our wills are contrary to Gods will by nature, and we can no more set ourselves to the performance of any good duty, than a dead man can of himself rise out of his grave and perform any action: but our wills are so infected and poisoned with sin, that we now only seek and desire that which is evil, and against the will of God, and the good of our own souls. Use. 1 Oh how should this humble ur, when we shall consider what we are by nature, Even unto every good work, Reprobate: that we are not able not so much as to move one finger to the performance of any spiritual duty: Ibo. 42.6. This should make us to Abhor ourselves in dust and ashes: Oh, in the matters of the world we are quick of conceit. If a man should tell us, how we should get some profit, or enjoy some pleasure, or come to preferment: These things are we ready to conceive of: They shall not need to allege any reasons to persuade us to seek after them, nor arguments to move us. But, how eagerly do we hunt after these temporal things, and that with great delight: but when we shall be taught out of the Word of God, how we may attain that true treasure, that the rust and moth cannot corrupt, and which shall never be taken from us, even the Kingdom of heaven, and the everlasting salvation of our own souls: how carelessly do we listen after it: Nay, the Ministers of God's word had need to use reason upon reason, and all to little to persuade us, to seek after them? Oh, that we should be so careless, when we are exhorted to Return unto the Lord for the pardon of our sins; that we should thus sleep still in sin, and bless ourselves in our evil and ungodly ways: Nay, that which is worst of all, how many be there that when they are exhorted to any holy duty, that are so far from yielding unto them, that they object against them fleshly reasons, as it were, laying stumbling blocks in their own ways to keep them from God We see this clear in many, who being exhorted unto a new course of life, and told of the necessity of labouring, to get knowledge, and hearing the Word of God: They can object for themselves, I shall then lose my time, neglect my business, hinder my estate, & make myself a laughing stock unto the world. These are like those Guests in the Gospel, Mat. 22.5.6 Mat. 13.22. who being bid to the banquet, made excuses, and would not come, but made light of it: Yea, our Saviour teacheth, that when the Word of God is preached unto us, the cares of this world, the deceitfulness of riches, and the lusts of or her things choke the Word, and it is made unfruitful. Oh, let us beware, that we be not led aside by the subtlety of Satan, and these corrupt imaginations of our own hearts: but when the Word of God reproveth any sin in us, though the same seem never so sweet unto the flesh; Oh, stride over all the rocks of offence that stand before us to make us fall; that so, we may hearken unto the voice of God, and that God may delight in us, and take pleasure in our obedience, proceeding from the heart. Use. 2 Secondly, as this shows the backwardness and untowardness that is in man's nature, to the performance of any holy duty that we stand in need of; so many reasons and arguments to persuade us: So it shows us also, what course the Minister of God's Word must take in preaching the Word; That is, not only simply to propound, and show men their duties; but he must exhort them, call upon them; nay, he must study how he may speak, and use all persuasions, reasons and arguments to draw men to obedience, & to Turn unto the Lord; joh. 15. Mat. 13. joh. 10.1. Mat. 3.10. Luke. 8.4. they must exhort, they must entreat, they must persuade, and use reason upon reason, and argument upon argument, and all will be too little to draw men to seek unto God, and to obey his blessed Word: This hath been the course which the Prophets from time to time have observed in their Sermons unto the people, that have stooped down to the capacity and understanding even of the simplest, raising divers Similes and Comparisons to illustrate the doctrines unto the people, & to press the same with divers reasons and arguments, to the end, that all men might be left without excuse, & that as the Apostle saith: 2. Cor. 4.3. If the Gospel be hid, it is hid unto them that be lost. He hath spoiled us: he hath wounded us. Now, we are to come to the words themselves. And it is all one, as if they should have said, Behold, we are grievously spoiled, we see how the Lord hath been offended and angry with us for our sins; how he hath for our rebellions thus spoiled us of our liberty, spoiled us of our Country, of our goods, possessions; yea, and spoiled us of his mercy and favour he was wont to show unto us: Nay; he hath wounded us, and that grievously, he hath laden us with the grievous burden of afflictions: We see it is the correcting hand of God for our sins; and therefore let us Return unto him by true repentance, that he may heal us, & help us. Seeing then that they use the remembrance of Gods Doct. 2 anger and of his judgements upon them, as a means to draw them to God, God's judgements must move men to repentance and to bring them to repentance: We may hence learn what is the end of all God's judgements, either general upon a whole land, or private, upon any particular man or woman. What, hath the Lord any delight to punish and to plague men and women with his heavy judgements? no verily, the Lord doth not punish us willingly, Lam. 3.33. he takes no delight to afflict the children of men. God sent his Prophet to cry in the streets of Nineveh, Yet forty days, jonas. 3. and Nineveh shall be destroyed. They made the true use of God's judgements threatened against them, when they fasted and prayed, & did put on sackcloth, from the greatest of them, to the least of them, and did turn from their evil ways, and from the wickedness that was in their hands. 1. Reg. 21.27. When Ahab had heard the judgements of God threatened against him and his house, Psal. 78. Psal. 107. He rend his clothes, and put on sackcloth upon him, and fasted, and lay in sackcloth, and went softly. So did the rebellious Israelites from time to time, when the judgements of God were upon them, they sought the Lord. This appears likewise by the example of the progigal son, when judgement followed him at the heels, & had overtaken him (as it is the wages of all sin) he then came to himself, & resolved of a return home to his father. Whensoever therefore God shall lay his rod upon our backs, either in our own persons, in our goods, or in our good names, or in our wives and children, or any other that are dear unto us; it is for this end, that feeling the smart, we may humble ourselves under his hand. And withal let us know, that whensoever our stubbornness and disobedience shall drive the Lord to take this course with us, it is never without his great grief, as that place of the Prophet Hosea is worth our best consideration, Hosea. 11.8. where the Lord sayeth: How shall I give thee up, O Ephraim? how shall I deliver thee, O Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? my heart is turned within me, my repentings are rolled together: So that the words show unto us, how that the Lord is (as it were) troubled and perplexed in himself, that he could not tell what course to take, when the sins of the people stirred up his displeasure; on the one side, the heinousness of the people's sins provoked him to punish them, and to make them as Sodom and Gomor: but on the other side, his fatherly love and tender compassion moved him to hold his hand, judg. 10.16. and to stay his judgements. And in another place it is said, That his soul was grieved for the misery of Israel. Even as a tender hearted Father doth many times correct his child when the tears stand in his own eyes: Psal. 89.33. So that we see that true of the Prophet, That the mercy of God is over all his works, and that in judgement he remembreth mercy: yea, he hath promised, that though he whip and scourge his children, yet his mercy he will never take from them. And howsoever for the present time no affliction is joyous but grievous, yet, if we have grace to submit ourselves unto it: It bringeth with it the quiet fruit of righteousness. Thus have we seen with what affection the Lord doth chasten us, as also, that all judgements whatsoever laid upon us, should move us to repentance. And the reason is, Reason. because by repentance and amendment of life, all perils and dangers are prevented, and wholly removed away from us, according to that of the Prophet: But if a Nation against whom I have pronounced, turn from their wickedness, jer. 18.8. I will repent of the plague that I thought to bring upon them. This appears by the example of Nineveh, whom we named before, and the like; and therefore let all such as lie under any chastisement, always search out their ways, and descend into their own consciences, to see how they have moved God to wrath, & provoked him against them▪ This is the only practice that the Prophet doth prescribe us to take, under any judgement or calamity whatsoever: Lam. 3.39. Wherefore is the living man sorrowful? Man suffereth for his sin: Let us search and try our ways, and turn unto the Lord. This is the right way to stop the breach of God's wrath, and to call in his judgements when they are gone out against us. This Doctrine may serve to direct us, Use. what we ought to do, and how we ought to carry ourselves in all manner of judgements and calamities whatsoever; namely, not to be gazers, to look upon God's judgements, but to take them to heart; and say, surely, the Lord is just in his visitation; for the Lord hath used all means to do us good, by his mercies, and by his judgements, famine, sword, sickness, and the like: but where is the man that makes the true use of God's chastisements, that is humbled by them, that doth meet the Lord by unfeigned sorrow for sin? Alas, this is little thought of by many, as appeareth by their several windings and turnings that are in their hearts to escape the judgements of God; but yet never resolve of this which is the only way of all, To turn unto the Lord. Oh, let us therefore be admonished hereby, to search our ways, to survey our own hearts, and to prove by the touchstone of the Word, our own thoughts, words and works that we have conceived, spoken and done; that hath moved the Lord to proceed so in justice against us, and when we have found out our falls and infirmities, we are in a serious manner to mourn for them, and to turn unto the Lord with all or hearts. This duty is urged by the Prophet jeremy: Lam. 3.39.40.41.42. Heb. 12.5.6.10.9. Wherefore is the living man sorrowful? Man suffereth for his sins: Oh, let us search and try our ways, and turn unto the Lord. Let us lift up our hearts with our hands unto the God of heaven saying, we have sinned, and have rebelled, therefore thou hast most spared: for surely this is the only mark that God shooteth at, and this is the end of all his chastisements; namely this, to bring us home to himself, and not to destroy us for ever. He hath spoiled, he hath wounded. Doct. 3 Mark here how the people of God do acknowledge, that it was the correcting hand of God which had thus afflicted them, All chastisements and afflictions come from God. and brought all this woeful misery upon them: they do not say, it was the Assyrians that had spoiled and wounded them, but they look higher, and attribute all to the Lord, and say, The Lord hath spoiled, and he hath wounded us. From whence we observe a third point of Doctrine; namely, that all chastisements and afflictions, judgements, and corrections come from the Lord alone, he sends them, imposeth them, and lays them on his people, he moderates them at his pleasure; for so saith the Prophet, Is there any evil in the City which the Lord hath not sent? That is, any judgement or punishment, sickness, Amos. 3.6. poverty, crosses, afflictions, or calamities, but they come from the Lord, he sends them, and lays them on his people: his Quiver is full of these arrows, Exod. 9.32. Psal. 148.8. jer. 25.9.11. he hath the sword to strike us, he hath the pestilence to consume us, he hath famine to pine us; yea, he hath all creatures at command to humble man, and being sent of God, they shall prevail, As the Flies, Frogs & Lice did prevail against Pharaoh & his people; yea, Fire and hail. Snow and Vapours, Deu. 4.27. Storms and winds do execute his word. If it hail in Egypt, God sendeth that hail on Pharaoh: If an east wind bring in Grasshoppers, Hos. 2.6. & a west wind drive them out; Moses tells us, that both come from the Lord, what judgements, chastisements or afflictions soever light upon man, they come not by chance, or any blind fortune, but they come to pass through the sovereign power of the Almighty Creator: I will send (saith the Lord) and take to me all the Families of the North, and I will bring them against this land. And again, I begin to plague that City where my name is called upon. And again, when the Lord would bring his Church from Idolatry, he sayeth: Behold, 2. Reg. 19.6. I will stop thy ways with thorns, and wake an hedge that she shall not find her paths: So Esay comforteth the messengers of Hezechiah against the blasphemy of Senacherib: So shall you say to your Master: job. 1.12. & 2.6. Mat. 8.31. Thus saith the Lord, Be not afraid of the words which thou hast heard: Behold, I will send a blast upon him, etc. And we see in the History of job, that the Devil could not slay the servants of job with the sword, burn up his sheep with fire, spoil him of his Camels by robbers, destroy his children with winds, nor touch his person with biles, before the Lord had said unto him, Lo, all that he hath is in thy hand, but save his life. The like we see in the Gospel, when Christ had dispossessed the two possessed with Devils which came out of the graves; they had not the power of themselves being dispossessed, to enter into the heard of swine, before that Christ had given them leave: So that the tyranny of Satan himself, and of all his wicked instruments, be it never so great, yet it is bounded within the lists and limits of the power of God. All these, and the like examples, whereof the Scripture is full, serve for the confirmation of the everlasting truth of this doctrine, that all judgements, chastisements and afflictions whatsoever, they happen unto us, nor by chance or fortune (as men say) but they come from God. And this is acknowledged by the godly jews in this place, where they say, The Lord hath wounded us, etc. And the reason is this, because the providence of God ruleth all things, both in heaven and earth, as well the smallest as the greatest; so that there is no room left for chance or fortune, but by the special providence of God do all things come to pass: This doth our Saviour teach most clearly, when he saith, Are not two Sparrows sold for a farthing, and one of them shall not fall on the ground without your Father: yea, the hairs of your head are numbered. Now if the providence of God be in such small things, as in Sparrows, & the hairs of one's head, how much more in weightier things? This is acknowledged by the Apostles in the Acts: Doubtless, Act. 4.27. against thy only Son jesus whom thou hast anointed, Both Herod and Pontius Pilate, with the Gentiles and the people of Israel gathered themselves together, to do whatsoever thy hand and thy council hath determined before to be done. So that the Apostles of jesus Christ do there acknowledge, that whatsoever happened unto Christ jesus, both for his apprehension, arraignment & condemnation, it came not to pass alone through the trecherousnes of judas, nor the malice of the whole nation of the jews; but that God in his eternal decree had foreordained the same. So then, if we look unto the providence of God which ruleth all things both in heaven and earth, and without whose providence nothing can come to pass; it must needs clear this Doctrine unto us, that all judgements, chastisements and afflictions come from God. Now let us come to the uses of this Doctrine. Seeing that all judgements, chastisements and afflictions Use. 1 whatsoever happen unto us, come from God; This may teach us patience under the Cross, not to murmur and grudge against them; but to bear them patiently, seeing they come not by fortune, Gen. 15.13. jer. 25.11. Io. 19.10. Luk. 22.53. or by the malice of the Devil, but by the most wise decree and purpose of God, yea, the years and days, the very hours and moments of time, touching the afflictions of the godly, are determined of God: Oh let us then learn to possess our souls with patience, whensoever God shall humble us in our bodies, goods or name, by any judgement or calamity, either inward or outward; assuring ourselves, that if the fault be not in ourselves, the cross when it doth departed, will leave a blessing behind it, and we shall be sure to gain more in the Spirit than we can lose in the Flesh. And howsoever the wicked may persecute the godly here; yet they are but the rod of God, and they cannot pass the bonds of their commission granted them from the Lord; they cannot shorten one moment of our life, or add unto our afflictions more than what God hath purposed. And in the end God will cut them off, when it pleaseth him, that they shall proceed no further. Secondly, this may condemn those that never Use. 2 look unto the hand of God, but think all things come by fortune, or else do only look on the means, but never look up unto God who smiteth by them, like a dog that snatches the stone, but looks not after him that fling it. job. 1.21. job was of another mind, he doth not so much as look upon the Chaldeans, Sabeans, or the Devil that had spoiled him: but job acknowledgeth, that it was the Lord that had done all this: Not like many amongst us in these days, who, if they have any loss in their cattle, or sickness in themselves, wives or children, by and by they be bewitched and so run to the Devil for counsel: How far was this from godly David, when Abishai the son of Zeruiah would have killed Shemi for cursing David: What have I to do with you ye sons of Zeruiah (saith David) he curseth because the Lord bade him curse me. 2. Sam. 16.10 And surely, this must needs be the notable policy of the Devil, that men not considering that it comes from the Lord, should never seek to him for remedy. And here we may take occasion to reprove one common fault amongst many, who think that Witches have power to destroy men's goods, to afflict men's bodies, lame their cattle, kill their children, and the like: Deu. 18.10. whereas, if we consider the matter aright, we shall find it otherwise. Indeed, there are Witches, which upon their conviction are to die, and not to be suffered to live: but withal, we must observe for what cause they are to die; not because they destroy men's goods, afflict men's bodies, or kill men's children; for the Scriptute never attributes these judgements to come from Witches, but from God, whose purpose and providence is in all things: but they are to die, because they have made a league with the Devils, which are Gods enemies, and because they seduce the people of God, and draw them into error, and into many devilish practices, to leave God their Creator, and to seek for help from the Devil or his cursed instruments; Amos. 3.6. whereas indeed, all judgements and afflictions whatsoever, laid upon our bodies, goods and children, come from God; and there is no more, nor less hurt done, then if there were no Witches at all; neither can the sending of the Devil by a Witch give him any power or commission to do any thing more than that, for the which he hath received commission from God. But here is the policy of the Devil, Note. and here is the judgement of God upon sinners that will be deluded: the Devil when he hath received commission from God to hurt, he will not by and by execute the same, till (if it be possible) some Witch or Sorcerer do send him, seeming all this while unto them to be their servant and slave, whereas indeed, all this while they are his vassals and bondslaves, using them as his cursed instruments; not to receive help by them, but only for a colour, that he might by that means draw many to seek help from him, and so carry them headlong into eternal condemnation: for indeed, the Devil is more forward to do hurt, than any Witch can be: Oh then let us labour to become so spiritually wise, that we may discover the policy of the Devil herein; and to help us herein, let us assure ourselves that All power is of God; Mat. 28. that neither the Devil, nor the Witch can kill man or beast at their pleasure; till they have authority first from God; for, it is the Lord alone, by whose wise providence & purpose, all things both in heaven and earth come to pass, only our sins provoke him to chastise, and afflict us: God giveth the Devil leave as an executioner of his vengeance, to correct and scourge us for our sins, and when he hath obtained leave of God, he seeketh to do it at his best advantage, as may further his own kingdom, and delude the simple. For he hath spoiled us, he hath wounded us. We have heard before, how that they do acknowledge Doct. 4 all those judgements that lighted upon them, to have come from God, God doth chastise his own children when they sin against him. and that most justly for their sins, especially, for their sin of Idolatry. Before we leave the words of this their first reason, we are to observe one thing more from the persons afflicted; He hath spoiled us, etc. Even they that were the Church and people of God, whom God had honoured above all other nations and people under heaven; yet when they fell away from God by Idolatry, God did not spare to bring even upon them, many and grievous judgements and afflictions. Hence we observe this point of Doctrine, that God will not spare to chastise his own children if they sin against him, although he take not his loving kindness from them, nor suffer his truth to fail: Numb. 11.33 Yet he will visit their transgressions with the rod, and their sins with scourges. The history of the Israelites in their journeying towards Canaan, their manifold murmurings and rebellions, is a plentiful witness of this truth, when they lusted for flesh, and loathed Manna: How did God smite them with exceeding great plagues, even judgement upon judgement, until he had consumed the greatest fort of them? We may fee this in the example of Solomon, when his heart was turned away from the true God, the Lord was angry with him, therefore the Lord stirred up one adversary against Solomon, 1. Reg. 11. and afterwards another adversary which did much mischief and evil against Israel. When jonas had disobeyed the voice of the Lord, being sent to preach against Nineveh; how did the Lord vex jonas with his storms, jonas 1.2.3 that the ship could have no rest, till she had disburdened herself of jonas? The judgements of God as a Sergeant pursued jonas to arrest him, as a fugitive servant: so that albeit jonas fled from God, yet the hand of God followed after him, and overtook him. Num. 12.10. When Miriam the sister of Moses, contemned Moses because she was not a Prophetess, as great in authority as himself: although Moses meekly suffered it, yet the Lord revenged the wrong, and struck her with a Leprosy, that for a season sh● was shut out of the host. When David had fallen into his sins of Adultery and Murder, though he were a man beloved of God, yea, 2. Sam. 12.9 a man after Gods own heart; yet the Lord did stir up evil against him out of his own house: yea, Christ jesus himself unto whom sin was but imputed, for he never committed any; he was afflicted with sorrows for our defaults, he was bruised for our iniquities, and the chastisement of our peace was laid upon him, Esay. 53.5. and by his stripes we are healed. The like may be said of Manasses, jehosaphat, josiah, Hezechiah, and the like: All which serve to confirm us in the truth of this doctrine, that God will not spare, no, not the godly themselves, be they never so near or dear unto him, but will bring upon them many and grievous judgements if they sin against him. And this did this people in this present Text, find to be true by woeful experience; for, sinning with a high hand against God, and committing Idolatry, the Lord did bring most heavy and grievous judgements upon them for the same. And the reason is, Reason. that all the world might take notice of his justice, that he is no respecter of men's persons, but will show himself utterly to hate an sin whensoever, wheresoever, or in whomsoever he findeth it. The Lord hath ever in all ages showed examples of his justice against sin, to the end we might quake and tremble at the committing of it: he is not a God that loveth wickedness, neither shall any evil dwell with him; for he hateth all them that work iniquity, be they what they will be; if they be found to commit sin against God, God will not spare them: He accepteth not the persons of Princes (saith Elihu) nor regardeth the rich more than the poor, Io. 34.19. They being all the works of his hands: This doth the Prophet David acknowledge, when he saith: Against thee, against thee only have I sinned, 1. Sam. 16.7. Psal. 51.4. and done evil in thy sight, that thou mayest be just when thou speakest, and pure when thou judgest: So that if men break his statutes, and keep not his commandments, God will be sure to visit their transgressions with the rod, and their sins with scourges, and all to manifest the truth of his own Word, and to make good those threatenings gone out of his mouth against sin: yet we must know, that there is great difference between the children of God and the wicked; when the Lord corrects his children, they are bettered by their afflictions, they are humbled, confess their sins, and bewail them, they labour to reform their lives, and to Turn unto the Lord by true Repentance: but the wicked, the more the Lord spoils and wounds them, they are the worse by it: & whereas the children of God take occasion by affliction to Turn to God, the wicked are by them driven the further from God; they either see it not that afflictions come from God, and so repute them to fortune or chance, or some secondary causes, or else they murmur and break out into impatiency, as we may see in Pharaoh, the more the Lord plagued and spoiled him, the more he hardened his heart. Use. 1 Here then we are first of all to confess, that great is the wrath of God against sin, seeing he will not spare, no not the Elect themselves: those that are as near and as dear unto God as the apple of his own eye, as we have seen by the example of the Israelites, God's people, of Miriam, David, Solomon, and the like. Oh then, what miserable wretches are we, that we should presume of God's mercy, seeing we have such fearful spectacles of his justice? for the Lord doth lay to heart the sins of the godly, more than the sins of the wicked: There can be no greater despite done unto a man, then when his own children rise up against him: Even so, what greater dishonour can be offered unto the most high God, then when his sons by adoption and grace, shall rebel against him, from whom he expecteth the greatest honour: And therefore if they sin against God, God doth ever take it heinously at their hands, and will assuredly punish them for the same. And if this be the course of God's justice against the Elect, how safely may we thus conclude, that the wicked and ungodly shall not escape; howsoever the Lord bear for a time with the vessels of wrath, according to that of the Prophet jeremy: Thus saith the Lord of Hosts, jer. 25.29. Ye shall certainly drink, for lo, I begin to plague the City where my name is called upon, and shall you go free? Oh, how may this terrify all ungodly wretches to consider, that howsoever God spareth them for a time, and let them run on in their ungodly courses, yet their damnation sleepeth not all this while; their transgressions are recorded in the book of God, and are laid up in store for them against the day of reckoning. This is that which Solomon calleth to their remembrance, when he saith, Behold, the righteous shall be recompensed in the earth, Pro. 11.31. how much more the wicked and the sinner? And to the same purpose saith the Apostle Peter, 2. Pet. 4.17. The time is come that judgement must begin at the house of God: And if it begin at us, what shall be the end of them that obey not the Gospel of God? If the righteous be soarsly saved, where shall the ungodly and sinner appear? Use. 2 Secondly, seeing the Lord doth chastise his own children when they sin against him, as we see in this present example: Hence we may note, that afflictions be not always tokens of God's anger; neither may we measure the favour or love of God towards ourselves or others, by outward blessings, or outward crosses, by prosperity, or adversity: for as Solomon saith; All things happen alike to all, Eccles. 9.2. and the same condition is to the just, and the wicked. We may not then condemn those on whom we see the Lord to lay great and grievous afflictions, as many natural men use to do: Nay, on the contrary, seeing the Lord corrects every one that he loves, we may rather judge afflictions, tokens of his love; as if we see a man beat or correct a child, and let another go, we will judge him his son whom he corrects. Oh than art thou spoiled and wounded in thy soul, be not any whit discouraged: if thou be one of Christ's Lambs, thou must be content then to be spoiled of thy Fleece, and to have the bloody knife at thy throat all the day long: but if thou be a Sheep to be sold, than thou shouldest be pastured and fatted in the best grass. Mat. 3. The children of God, be the Lords Wheat: Now then, they must be content to be cut with the Sickle, to be carried into the Barn, they must undergo the blows of the Flail, they must be fanned and ground to powder with the Millstone of afflictions, and baked in the Oven and Furnace of a wounded conscience, before they can be bread for God's Table. Oh that we could see how our poor and miserable souls be spoiled and wounded by sin and Satan! Oh, we have many a deadly wound in our souls by Sin; and this is the reason why so few seek unto jesus Christ, the good Physician of our souls; and why so few run to God for the pardon of their things; namely, because they see not themselves spoiled; they never feel the bleeding wounds of their poor souls and consciences: Oh that the Lord would open our blind eyes to see our misery, how we be utterly spoiled, and touch our hard hearts to feel the bleeding wounds, & bloody issues of our souls surely, it is the beginning of all grace, to feel themselves wounded at heart for their sins. Alas, the blind and carnal men of the world, if they see one spoiled or wounded at the heart for sin, they by and by condemn him for a wicked man, as the Heathen men did Paul: Act. 26. Psal. 6. & 130.77. job. 13. Esay. 38. Act. 2.37. But who ever were more spoiled than the dearest Saints and Servants of God have been? Look upon David, who ever was wounded both in Body and Soul as job was, who thought that God had become his enemy? he saith, that the Lord shot his arrows at him, as if he had been his mark to shoot at, and that the very venom of his arrows pierced his soul, and drunk up his spirit. Look upon good King Ezechias, he saith, that the Lord broke his bones like a Lion, and wounded him sore, Who ever was so spoiled and wounded as the Son of God himself: and therefore we may not take them as tokens of God's anger? no, no: judgement gins at God's house, and if God do not try: men by crosses and afflictions, let them suspect themselves, that they be rather Bastards, and not Sons; for the Lord doth chastise them he loveth; and if he suffer men to run on in their own ways without breaking and taming them as young Colts and untaimed Heifers, it is a sign rather that God cares not for them. Well then, let us confess the hand of God in all our troubles, and withal confess our sins, as the procuring cause of all God's judgements, and turn, & seek to him for mercy and forgiveness, and take his fatherly corrections as tokens of his love, that he would thereby humble our hearts, purge our souls, draw us to love him, and to seek to him for mercy. Use. 3 Here we are taught which is the right way to bring men to God, namely, to spoil them of all hope in themselves, to bring them to a flat nothing, in regard of themselves, that they may say, I am the greatest and the chiefest sinner: Oh miserable man, who shall deliver me from this body of sin? Men must be thus wounded, else they cannot be healed: and as for them which never felt themselves spoiled and wounded at the heart for their sins, they are not yet truly called, they be not yet truly converted: therefore let it be spoken to every soul here present, if you never felt your souls wounded, never felt your hearts pricked, and your consciences touched, grieved and afflicted for your sins; Alas, you are not yet turned to God, you never had as yet true grace wrought in your hearts. But those which feel the smart of sin, and feel their hearts wounded for sin, they will esteem more of one drop of God's mercy for the pardon of the same, and of one drop of the blood of jesus Christ for the salvation of their souls, then of ten thousand worlds if they were offered unto them: whereas the secure and hard hearted Sinner, which finds not himself to be spoiled and wounded, doth make no account at all of the same, nor never seeks unto God for mercy. He will heal us, he will bind us up. NOw follows the second reason drawn from the mercy of God: For though he hath spoiled us and wounded us, yet he will heal us and bind us up again. And these be the most gracious words of God himself: Behold, I am he, and there is no God but I: Deu. 32.34. 1. Sam. 26. I kill and make alive, I wound and make whole again. And therefore this reason drawn from the mercy of God, seeing he offers himself to heal us, and to bind up the wounds of our souls: Oh, it ought to move us greatly to turn unto him. So then the point of Doctrine that offers itself to Doct. 1 be considered of us is this, The mercy of God must lead men to repentance. that as the judgements of God must alluremen to repentance, and to return unto God, so must his mercies. I remember the speech in the Prophet, where the Lord is pleased (to make us the better to conceive of his mercy) to take to himself the affections of a man: jer. 31.20. Hos. 11.8. His bowels were troubled for Ephraim. And again; How shall I give thee up, Ephraim? how shall I deliver thee Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? my heart is turned within me, my repentings are rolled together. It is all one as if the Lord should have said; Oh, it goes near me, O Ephraim, Exod. 34.6.7 O Israel, that I should even be forced by thy rebellion and horrible impieties, to deal so straightly with thee. And the Lord tells Moses; Psal. 86.15. that he is a Merciful and a gracious God, slow to anger, and abundant in goodness and truth, reserving mercy for thousands and forgiving iniquity, and transgression, and sin. He is called again of the Psalmist, A pitiful God. And the like is intended in the language of the new Testament; That when he saw the multitude dspersed as sheep having no shepherd, his bowels earned within him. Mat. 9.36. These examples and the like, whereof the Scriptures are full, all serve to confirm the everlasting truth of this doctrine, that God is a God of mercy, & that his mercies ought to allure men to repentance: for though the thundering out of the threatenings and judgements of the Law, be a means to awake a secure heart, yet nothing will so much affect a man's mind, & even melt a man's soul, to make a man return unto God, as the due knowledge and consideration of the unspeakable riches of God's mercy; and therefore it is no marvel though the Prophet here do use this as one forcible reason to stir up men to make their return unto God by unfeigned repentance, for that he will be ready to heal our sores, and Bind up the bleeding wounds of our souls, which we have made by sin, if we will repent and return unto him. And indeed this is one of the main differences betwixt the godly and the wicked: The justice of God doth sometimes so far prevail with the wicked, as that they fear and tremble, but it is not for the loss of God's favour, but for fear of torment: But on the contrary, the goodness and mercy of God, doth even cause the servants of God to quake and to tremble, lest by any means they should deprive themselves of the comfortable enjoying of his love, according to that of the Prophet David: Psal. 130.4. There is mercy with thee O Lord that thou mayest be feared. Oh blessed fear, when the mercy of God doth beget it in a man's Soul: So, than we see that the mercy of God is infinite, his compassion is higher than the heavens, it is the greatest dishonour done unto God that can be, to doubt of his favour, and to call his loving kindness into question. Let us build up his promises as a sure foundation that shall never be removed: Heaven and Earth shall pass away, but his word shall not pass away. We have the Word and the Oath of God as two unchangeable Witnesses; so that it is impossible he should lie or be deceived: Again, we have the Sacraments of God as two Authentic Seals to ratify his promises, and to make them most sure unto us. Mat. 5.18. Heb. 6.18. Rom. 8.16. And we have withal, the earnest penny, as a pawn left unto us, and all to assure us of his favour and love, and therefore this reason of the Church and people of God drawn from the mercy of God: seeing that he is so ready to pardon sin, and to entertain poor penitent sinners, that sue to him for mercy, it ought to be most forcible unto us to move us to Return unto him. Now let us come to the uses. First, seeing that the Lord as he doth wound us, & chastise man for sin; so it is he alone that is the spiritual Use. 1 Physician of our souls. Hence than we are directed to whom to seek for remedy, even unto God alone, who, as he wounds, so he heals, as he breaketh asunder, so he bindeth up. If a man have some dangerous disease in his body, or other deadly wound, if he know any man to be of skill, and a faithful Chirurgeon, he will seek to him, and let him out and lance him: Well, this is our case, we be spiritually sick, even unto eternal death, in regard of ourselves, our souls be grievously and dangerously wounded, what shall we now do but run to jesus Christ the blessed Physician of our souls, who is most able and willing to cure us and heal us? And as the poor Begget unlaps his legs, and shows his grievous sores to those that pass by, and all to move compassion; So let us not be ashamed to lay open our souls to jesus Ghrist, let us confess our grievous and manifold sins: Let us not be ashamed to let him see our spiritual wounds; but let us make our moan to him, and crave his help, and beg as for life & death for the pardon of them: and if we can get but one drop of his precious blood, it will be a plaster to heal our wounds, and cure the deadly diseases of our souls. When the children of Israel had grievously sinned, Num. 21. the Lord sent fiery Serpents amongst them; now many of them by the stinging and biting of them, were so inflamed that they died, and could not be cured: But when they repent and cried to God in their misery, behold, he commands that Moses should make a brazen Serpent & set it upon high, that so many as were stung with those fiery Serpents, might cast their eyes immediately upon that brazen Serpent, and so might be cured: Even so, all of us are stung by the fiery Serpents of our sins, and we newly wallowing in the blood of our souls: Yet see, Oh see the mercy of God, who hath given unto us his own son, who is the brazen Serpent to cure our souls; for no other creature in heaven or earth could heal us or help us, but he must be our Physician to make a plaster to heal our wounds; the pains that he took to temper this plaster, it made him sweat both water and blood; and in the end when nothing else could do it, Luke. 23. he was content to temper a plaster of his own heart blood: such a blessed Saviour, such a loving Physician have we: Oh then let us run to jesus Christ, let us make our moan unto him, let us not fear to lay open our wounded souls and distressed consciences unto him, who is so loving and merciful a Physician to poor distressed souls. Art thou an hard hearted, and an impenitent sinner? thou art sick at the very heart, thou art wounned by sin and Satan unto eternal death, though thou see it not, yet thy poor soul is ready to bleed unto eternal death, See, Oh see here jesus Christ thy Saviour, he offers himself to become the Physician, he hath tempered a plaster that is able to heal thy sick soul if thou wilt come unto him: Alas, wilt thou then run on in sin, and suffer thy poor soul to rot and fester with sin, and contemn the mercy of God, and the kindness of jesus Christ, who offers to heal thee, and to help thy wounded soul? The poor man which fell among thieves who spoiled him and wounded him, and left him for half dead: Luk. 10. alas, what had become of him if the good Samaritan had not come by and pitied him? Sin and Satan hath spoiled us and wounded us body and soul. Now alas, what shall become of us, if that jesus Christ the good Samaritan and blessed Physician of our souls do not pity us, bind up our wounds, and power in the oil of grace into our hearts, to cure our sick and wounded souls? but he is so pitiful and tender hearted a Chirurgeon, that he will pull off the rotten rags of our sins, and lap them up in the most precious white rob of his own righteousness, and pour into them the oil of grace, even his own dear and precious heart blood, to our everlasting comfort and salvation. Secondly, we observe hence a further use, that if Use. 2 any do perish through their sins and transgressions, he must not impute the fault thereof unto God, but unto himself; for God doth call men from their evil ways, that so they might not perish, but be saved: the Prophet David doth speak excellently of this, saying, The Lord is full of compassion and mercy, slow to anger, and of great kindness: He hath not dealt with us after our sins, nor rewarded us according to our iniquities: Psal 103. for as high as the heaven is above the earth, so great is his mercy towards them that fear him. As far as the East is from the West; so far hath he removed our sins from us: As a father hath compassion on his children, so hath the Lord compassion on them that fear him. But some may object & say, that it is true, the mercy of God is exceeding great indeed, but the sins that I have committed against God, have not been so much sins of weakness, or sins of infirmity, as they have been presumptuous horrible sins; yea, multitudes of them, besides all this, I have continued a long time in them, ten, twenty, thirty, or more years together; and therefore I may well doubt, whether the Lord hath any mercy for me: Esay. 1.18. Mark therefore what the Lord himself saith unto such: Come, let us reason together, saith the Lord, though your sins were as Crimson, they shall be made as white as Snow, and though they be as Scarlet, they shall be as wool. So that no man can say without injury against his own soul, and giving the lie unto the glorious majesty of God: My sin is greater than can be forgiven. True it is, that the Scripture makes mention of an unpardonable sin that shall never be forgiven either in this world, Mat. 12.31. or in the world to come. The blasphemy against the spirit, but that is not in respect of the sin itself, that it should exceed the mercies of God, or for that God is not able to forgive it; but because they cannot relent, and repent that commit it, they are so far gone that they can never Return back again; for, as no sin is so small, but is able to plunge us down to the bottom of hell if we live in it without repentance: so no sin is so great and grievous, but upon repentance there is pardon and mercy to be found with God: yet men must take heed that they abuse not God's goodness and mercy, as an occasion of liberty to turn his grace into wantonness, saying, as the manner of some is, Oh, God is merciful, he is gracious to great and grievous sinners, and so conclude thereupon, that they may live as they list, and so defer their repentance, and Return unto God till the last gasp: but the holy Apostle will teach us, an other use of God's mercy then so, when he saith, Despisest thou the riches of his bountifulness and patience, Rom. 2.4. and long sufferance, not knowing that the bountifulness of God should lead thee to repentance? So that, do we hear of the patience of God, the mercy of God, and the long suffering of God: Oh, what may it teach us all but this lesson especially, to make haste, and to defer no time to return unto him; for, what is God so merciful and so patiented, that he hath spared thee so long, and given thee so large a time of repentance? Oh then how just, and how great shall thy condemnation be if thou reject it, and make no other use of it, then to bolster thee in thy sins; but of this before. Last of all, heat is matter of consolation to all the children of God that are dejected and cast down with the sense and feeling of their sins, their souls being heavy, and their consciences oppressed with their sin, they go drooping and hang down their heads; well, let them cheer up their souls, such they are that Christ calleth, Math. 11.28. Come unto me all ye that are weary and laden, and I will ease you, for my yoke is easy, and my burden is light. When our terrors and temptations grow thus strong upon us, and that Satan shall seek to persuade us, that our sins are more than God can forgive, and the punishment that is due unto us for them, is greater than can be pardoned: What shall we do at this time, but labour herein to discover the Arch-enemy of our souls, Satan, who, thus as a lying spirit seeks to draw us from this doctrine of God's mercy, & to plunge our souls into the gulf of desperation: but if our sins be never so great, have we committed them without number, have we committed them never so long, be they as Crimson, double died sins, as infectious as a Leprosy, as red as Scarlet, and as filthy as dung; yet if God give repentance, and we can believe here, we have the promise of God's mercy, yea, assurance of forgiveness. Let us return unto the Lord, and he will heal us, he will bind us up. Oh then, let none be discouraged from seeking unto him for mercy: but let them seek it rightly, and that by Repentance, and they shall obtain assuredly. VERSE. 2. After two days he will revive us, and the third day he will raise us up, and we shall live in his sight. IN these three verses, we first observed these three special points? First, a most godly and christian exhortation of the believing jews, wherein they persuade each other mutually to Return unto the Lord. Secondly, the reasons that they use the better to move and induce one another to perform this duty of Repentance, the first drawn from the justice of God in these words, He hath wounded us, He hath spoiled us: The second, drawn from his mercy: He will beale us, he will bind us up. And because this reason drawn from the mercy of God is a reason of all reasons, yea, a most special reason to move any one to turn to God that hath any spark of grace; therefore the the holy Ghost doth amplify this reason by two other circumstances; the first, drawn from the shortness of the time, wherein the Lord afflicts his people; it is but for a day or twain, or at the most for three days, a short time, the Lord will not always be angry with his children, but howsoever, he shall chastise them for a time, it will be but for a time, Heaviness may endure for a night, but joy cometh in the morning. The second, taken from the greatness of his deliverance, that though he hath spoiled us, yet he will Revive us, and though he had grievously wounded us, yet he will bind up all the bleeding wounds of our souls, if we will patiently abide his leisure. The third special point, is the fruit of true repentance, which are three: The first is, that if we have once been spoiled of our own righteousness, and wounded truly for our sins, and been healed, and wrapped up by the merciful hand of God, We shall then live as in his presence, in all holiness and righteousness. Secondly, he will power into our hearts that knowledge which will bring us unto eternal life, to know his will, how he is affected towards us: and this knowledge shall direct us to walk wisely before his face, so that we shall desire to grow in this knowledge, and study daily to attain to a greater measure of it: We shall endeavour ourselves to know the Lord. And the third and last fruit of Repentance is, that if we will draw near to God by true repentance, he will draw near to us, to comfort us; set out by two similitudes, the first of them is in these words: The Lords coming is prepared as the morning: for indeed, many times it comes to pass in the Ver. 3 hearts of God's children, that the sense and feeling of God's love and favour is oftentimes extinguished: as the comfortable heat and light of the Sun is taken away by reason of some thick cloud that doth pass betwixt the Sun and the earth; so, many times we think that God forgets us, & hides himself from us: but his coming to help us is prepared, and therefore most certain. And he shall come as the morning, and therefore most comfortable: for as the bright beams and clear countenance of the Sun after a windy & boisterous night, is very comfortable: Even so, when after a cloudy night of affliction, wherein we have been wounded and broken in our souls for our sins: the bright beams of God's mercy breaking then forth, shall be most comfortable to glad and rejoice the soul of a poor sinner: This than is the first fruit that shall follow our true conversion unto God, The Lords going forth (to comfort us, and to deliver us) is prepared, the Lord hath purposed it, and determined it of fold, that those that repent and Return unto him, shall find comfort and refreshing. The second similitude which showeth the second fruit of repentance, showeth that the Lords coming shall not only be comfortable, but also most effectual, and most welcome unto the soul of this same poor sinner, that as help and deliverance in time of greatrst danger is most welcome: So, when the Lord shall come with great and effectual comfort, and bring help and deliverance in time of greatest affliction & danger. Oh than it will be most set by and esteemed, and to assure the poor child of God of this comfort in time of need, the Prophet saith, that the Lord will come as the Rain, even as the latter rain unto the earth: Now as moderate rain is welcome as at all times, so especially in the heat of summer after a great and a long drought, when the earth is scorched with the heat of the Sun, and begins to capper and gape for want of moisture, than a gracious and sweet shower is most welcome: Even so, when a poor soul doth pant and breath under the burden of his sins, and is scorched with the burning heat of affliction: then if the Lord in mercy send a gracious rain, an heavenly shower of his blessed mercy in this heat of affliction, this would be most welcome, this would be most comfortable; and this doth the Lord promise and assure his Church and children if they will Return unto him. Of the exhortation we have spoke of before, as also of their reasons; the first, drawn from his justice, He hath wounded us, he hath spoiled us. And the second, drawn from his mercy, He will heal us, he will bind us up. Now because this reason or argument drawn from the meccy of God, is the chiefest of all other, as Paul teacheth when he saith, Rom. 12.1. I beseech you brethren by the mercies of God: therefore the holy Ghost here amplifies this reason: first by the shortness of time wherein the Lord afflicts his people, it is but for a day or two, a very short moment, After two days, or at the most, in the third day, he will come unto us, if we humble ourselves under his mighty hand, After two days. It is all one as if they should have said, True it is, the Lord hath grievously spoiled us for our sins, and wounded us for our iniquities, so as his hand seems grievous unto us: yea, let us break off our sins by repentance, and let us Return again unto him from whom we have departed by our sins, and the Lord will soon remove his judgements from us. In this verse note three things: first, the person from whom all help, comfort and deliverance doth come, Herald Verse divided. Secondly, the circumstance of time, in the which the Lord will deliver us: After two days, or at the most, the third day. Thirdly, the deliverance itself with the several fruits of it: He will revive us, Raise us up, and we shall live in his sight. For the first of these which is the person from whom all help, comfort and deliverance doth come, it is the Lord, The Person. for this is that the Church acknowledgeth here when they say, He will revive us, he will raise us up. It was he that had wounded them and spoiled them, so they seek only to him for help and deliverance. Doct. 1 Whose example may be a notable precedent unto us in all misery to direct us, In all our miseries we must fly unto God for deliverance. unto whom we should sue for deliverance, even to the Lord, who, as it is he alone that killeth, so it is he alone that maketh alive again. And in the performance of this duty, the holy Servants of God have gone before us, who in the midst of all their troubles and afflictions, have evermore had recourse unto God, as that of the Prophet David so oft in the book of the Psalms: Lord, how are my adversaries increased against me? Psal. 3.12. many say to my soul there is no help for him in his God, But thou O Lord art my Buckler. Psal. 7.1.2. And again, O Lord in thee have I put my trust, save me from them that persecute me, 1. King. 17. Exod. 12. Deu. 32.39. and deliver me. Who was it that sent Manna to the Israelites when they wanted bread, but the Lord? Who was it that could give water out of a stony rock, but the Lord? And who was it again that could command the Ravens to feed his Prophet, but the Lord? And who was it that brought the people out of Egypt when they were so pursued by Pharaoh, even to the red Sea, where through they passed safely when the Egyptians perished, but the Lord? This doth Moses set down, 2. Kin. 19.3. Act. 12.1.2. Io 5.14, Dan. 9.17. at large when he speaketh in the person of God: Behold now, for I am he, and there is no Gods with me, I kill & give life, I wound and make whole, neither is there any that can deliver out of my hand: This duty was practised of good King Ezechi●s when jerusalem was besieged, and the Temple was in danger to be desolated? What was the course that this godly King did take in this time of great calamity and misery of the Church? surely, he sought unto the Lord, and prayed, saying: Io. 11.41. O Lord I beseech th●e save us out of his hand, that all the Kingdoms of the earth may know, that thou (O Lord) art only God. Besides these plentiful examples, and the like whereof the Scriptures are full; we have the promise of God that he will hear us, and deliver us if we seek only for help and deliverance at his hands. As that place of the Psalmist: Psal. 50.15. Mat. 7.7. Psal. 34.9. & 37.5. Call upon me in the day of thy trouble and I will hear thee, and deliver thee. And again, Ask and you shall have, Seek and you shall find, Knock and it shall be opened unto you. Oh what gracious and merciful promises hath God made unto his Church and people, and all to make us to rely upon him? It is not tribulation, it is not afflictions that shall any whit hinder our blessedness, the Lord hath promised to sanctify them all unto us, and that they shall work for our good, they shall never departed from us, but they shall leave a blessing behind them. Now let us come to the uses of this Doctrine. The Doctrine being thus cleared, that as all judgements Use. 1 and afflictions come from God, so we must seek only to him for help and deliverance; this serveth in the first place to condemn that horrible and devilish practice of many in these days and times wherein we live, that when the hand of God is upon them, Brand of a wicked man to resort to Witches for health in time of distress. and that the Lord doth strike their bodies with long and tedious sickness, loss of cattle, or the like, where they might see clearly the hand of God, and the finger of the Lord: What do they, out by and by ●●nd out to some Cunning man (as they call them) of Cunning women, or rather indeed, unto the Devil himself, never look unto the purpose & providence of God which ruleth and governeth all things from the highest to the lowest in the world, without whose purpose and providence nothing could come to pass, no, not the least ache in a man's little finger, as our Saviour teacheth, The farthing Sparrow cannot light on the ground without the providence of your heavenly Father. Oh, what folly and madness is this in men, that they should thus forsake the Lord, & run to the Devil; surely, it is a note and a brand of a wicked man, for the child of God in the time of misery and affliction doth ever turn unto God by true and unfeigned repentance, and doth bring forth fruits worthy amendment of life, they believe in God and rest upon him for comfort and deliverance: But of this before. Secondly, we may observe hence the endless Use. 2 goodness of God towards his Church and people, that he never leaveth them without comfort: Comfort to the godly, that he is privy to their miseries, and will deliver them. for if the Lord command us to seek unto him in time of trouble and great distress, surely, than the Lord will not send us away empty, not suffer us to departed away ashamed: let our present care then be to serve the Lord, and then we shall have our part and portion in this prerogative, which all the wicked and ungodly wretches of the world come short off: I called upon the Lord in trouble (saith the Prophet David) and the Lord heard me at large: Mat. 28. All other comforts come short of this, that in time of Sickness, Trial, Trouble, Assaults of Satan, Temptation and hour of death, we shall find comfort if we Return unto him▪ Oh▪ blessed life, Oh happy condition, that God 〈…〉 leave his comfortless, but will be thus with them 〈…〉 end of the world. So that no man can now 〈…〉 vain to serve the Lord: Mal. 3.14. And what profit 〈…〉 ●●●ping the commandment, herein we see our Labour is not in vain in the Lord, because in the midst of all our troubles, miseries and afflictions here, Rom. 8.37. We are more than Conquerors through him that hath loved us. Oh then let us go unto God, and seek ever for help and deliverance at his hands: No Father is more ready and willing to hear his child, than the Lord is ready and near at hand to hear us. Let us tread in the steps of David, Ezechias, the Prophets and Apostles, and other holy men of God, who have ever in their greatest troubles resorted unto the Lord for help and deliverance. And howsoever the Papists may teach men to pray to Saints and Angels, to the Virgin Mary, and to Stocks and Stones, pretending therein humility, that they will not be so bold to come to God themselves, but use the mediation of such as are about him: Yet let us know, that Abraham, Isaac and jacob, Moses and the Prophets were as humble men, yea, more humble than any Papist can be; yet their humility did no whit hinder their holy boldness to come into God's presence, and to sue to him for grace and favour. The second general observation, is the circumstance of time, in the which the Lord will deliver us: After two days, and the third day he will raise us up. q. d. True it is the Lord hath grievously spoiled us for our sins, and wounded us for our iniquities: we have tasted and felt the powerful hand of God upon us, there is no way to escape his judgements, but to break off our sins by true and unfeigned repentance, and 〈◊〉 the Lord will quickly remove his judgements 〈…〉 After two days, etc. Circumstance of time. 〈…〉 we gather, that the afflictions that are laid 〈…〉 children, are neither very durable, for Doct. 2 〈…〉 day or two; neither altogether incurable or intolerable, Afflictions laid upon God's children, are neither durable, nor incurable. Esay. 54.7.8. 2. Cor. 4.17. for God will raise us out of them all. This doth the Lord himself make clear unto us by his Prophet, when he saith, For a little time have I forsaken thee, but with great compassion will I gather thee: for a moment in mine anger hide I myself from thee, for a little season, but with everlasting mercy have I had compassion on thee. The holy Apostle Saint Paul teacheth us that our light afflictions which last but for a moment, bring unto us a far more excellent, even an eternal weight of glory. Where note how the Apostle calls all our afflictions first light, Mat. 11.28. for Christ's yoke is easy, and his burden is light. And secondly, Momentany, lasting but a very short time, a day or twain as the Text saith here: Hereunto cometh the saying of the Psalmist: Psal. 30.5. He endureth but a while in his anger, and in his favour is life: heaviness may endure for a night, 1. Cor. 10.13. but joy cometh in the morning. Again, They that sow in tears, shall reap in joy: So that the afflictions of God's people last but from evening till morning, Heb. 12.2. from sowing time till harvest; and howsoever God maketh the wicked men his Rod, Psal. 37.74. yet the Rod of the wicked shall not always rest upon the lot of the righteous: Psal. 125.3. Though the Lord appoint his children for a time to be afflicted, yet it shall be but for a time, Heb. 18. Gen. 47.14. And which shall come, will come, and will not tarry. This point of Doctrine is further cleared by the example of joseph, the Israelites in Egypt, of David, of Daniel, and of many of the Saints and dear servants of God, Exod. 12.41. who suffered shame, & endured the Cross; were some of them tried by one judgement and affliction, some by another, yet the Lord awaked at last, as a man out of sleep, and as a Giant refreshed with wine, & when the time of refreshing came, they were delivered. So that by this that hath been said, Dan. 6.23. we may safely conclude of the truth of this point, that how 〈…〉 ●he Lord may humble his Church and people 〈◊〉 some Cross for a time, yet he will never leave them destitute of his help and comfort, but at last deliver them out of all. And the Reasons are plain: for first, the Lord is Reason. 1 privy to our wants, and to our weakness, He knoweth whereof we be made, he remembreth that we are but dust: What Father but will pity the wants of his Child, and when it is ready to fall into danger, will not help it? the Lord is more tender to his children, than any earthly Father can be towards his child: Mat. 6.7.11 Now if ye which be evil, know to give your children good things how much more will your heavenly Father? And therefore saith the Apostle, That God is faithful, which will not suffer us to be tempted above that we are able, 1. Cor. 10.13. but will even give the issue with the Temptation, that we may be made able to bear it. Secondly, his ears are always open to the cries Reason. 2 of his Children, and he putteth their tears into a bottle of remembrance, he is privy to their wants, and he hears their cries: I have seen, I have surely seen (saith the Lord) the troubles of my people, I have also heard their cries, and I will deliver them: So long therefore as we have a voice to call upon God, or a heart to sigh and groan unto him, we need not to doubt of our deliverance: so that, whether we consider that the Lord is privy to our wants or weakness, and always hears the prayers, yea, the sighs and groans of his children; we need not any way to doubt, but that the Lord will put an end unto all our troubles here. The uses follow. Seeing then that the Lord our God in afflicting Use. 1 us, lays no more upon us than we shall be able to bear, but in the midst of all our troubles, gives a blessing, and if we seek unto him, he doth manifest his love in delivering us. This may teach us all a profitable lesson, namely, to possess our souls with patience, and to wait the Lords leisure: for if we seek to him by true repentance and hearty prayer; He that shall come and will come, Luke. 21. and will not tarry: This must be our comfort, that after two days, or at the most three days he will visit us, and rid us out of our trouble and affliction (if the Lord do see the same to be good for us:) And let us take heed that we fall not to murmur against God, to repine and grudge at his chastisements, much less to charge God of cruelty: no, he afflicts but with light affliction, and such as be but for a moment, a very short time, and therefore let us run to God, patiently endure his trials, kiss his rod, and his hand that smiteth us, seeing he afflicts us for our good, and seeks only our reformation, comfort, and salvation. Object. But here I know it will be objected, How can this be true, that the judgements and afflictions of God's Church and children are so short, that God doth revive his children after two days, or at the third day at the most? Do we not see many good Christians that are the dear children of God, have grievous afflictions, some sickness, some poverty, some imprisonment, some exercised with the grief of a wounded conscience, and they pray earnestly for remedy, yet the Lord doth still continue them in their misery; how then doth this stand, that afflictions last but a day or two, or some short time? An. True it is indeed, that the Lord oftentimes throweth his children into continual miseries and afflictions, Answer. continual poverty and sickness all their days, and the pain of a wounded conscience and troubled spirit till their last end; yet it is for their good: for by this means, the Lord will purge their corrupt & cankered hearts, to humble them thoroughly, and to exercise their faith and patience, to mortify their carnal hearts, to make them more earnest with God in prayer, and by their continual afflictions to preserve and keep them, and prevent them from manifold sins and rebellions. And yet notwithstanding, God hears his children in their miseries, and forsakes them not, but in two days, or at the most in three days, that is, in a very short time, sends them comfort; though he take not their afflictions away, yet he gives them that which is better for them. Our Saviour Christ prayed unto his Father most earnestly with cries and tears, to be freed from death, Heb. 5.7. And was heard in that he feared. How was our Saviour Christ heard in his Petition, praying to be freed from death, and yet he must needs taste of the bitter cup of death? Ans. He was heard on this manner: first, in that he was strengthened, not only to bear and suffer the death upon the Cross, but to overcome it, and to vanquish it, his Father sent an Angel to comfort him, and afterward he was freed from the sorrows of death. And so it is with the poor members of Christ, they be afflicted, they live in sorrow, in poverty, in sickness, in grief of mind: Well, the Lord he gives them patience to suffer this affliction, so as it is not tedious and grievous unto them, and by his continual afflicting of them he humbles them, and purges them of their cankered corruption, and stirs up in them the fervency of prayer, makes them out of love with the world, and makes them more to hunger after his mercy, and to depend on his fatherly goodness. And thus though men think God forgets us in our afflictions, yet he doth remember us, and gives us that which is better for us, then if he should altogether remove his correction. jacob served seven years for Rahel, and it seemed unto him but a few days, because he loved her: Gen. 29.20. And surely, if we be persuaded of the love of God, that though he afflict us seven times seven years, we shall think it but a short time. But the child of God oft complains, that they be afflicted not only with continual poverty and sickness, but that they be tormented with grief of Soul, and feel the heavy burden of their sins, and the anger of God against them for the same: yet remember what befell thy Lord and Master jesus Christ when he went to execution, the cruel jews made him carry his own Cross on his back so long, till he could carry it no longer he was so faint; then behold, the Lord sent a good Simon of Siren to carry his Cross for him: So, art thou crossed with affliction? is thy soul wounded with the grief and smart of sin, and dost thou pant and breath under the heavy burden of the Cross? remember what thy Saviour saith unto thee: Come unto me all ye that travel and be heavy laden, Mat. 11.28. and I will refresh you: If thou canst run to jesus Christ in the midst of thy grief and misery by true repentance and earnest prayer, than he will become a blessed Simon to bear thy Cross for thee, he will put under his own shoulder, he will take thy sins, and the anger of God, and bear them on his own back; and if we can but fling ourselves into the blessed Arms of his mercy, he will give everlasting rest unto our souls. And lastly, whereas many of God's children complain, Lam. 1.12. as jeremy, See if there were ever any sorrow like my sorrow; And as the Prophet David complains, Hath God forgotten to be gracious, and hath he shut up his loving kindness in displeasure? Yet they must know and confess, that God doth in a short time comfort his children, and that his afflictions are neither troublesome nor tedious, for though they last for the space of a man's life, what is a man's life, but a span long? and a thousand years with God, are but as a day. Again, when they be past and gone, though they lasted many years, it seems but a short time. And what is twenty years affliction in comparison of eternal joy and happiness in heaven? who had not rather lead their lives in misery here, then in eternal torment in Hell fire in the life to come? Well, seeing the afflictions of God's children be Use. 2 but light and moment any, and last but for a few days, we must learn that lesson which Saint Paul teacheth us, namely, to rejoice in affliction, knowing, Rom. 5.3. that affliction bringeth forth patience; patience in suffering bringeth forth experience of God's love and favour; and experience, hope; and hope makes us rest ourselves wholly content to wait the Lords leisure; and were it not for this hope that God will one day ease us, the hearts of God's children would burst in sunder; and his hope makes us not ashamed, seeing that such is the love of God, that he never fails nor forsakes his children: Many indeed are our infirmities, fears, cares, sorrows and troubles here, yet in the midst of them all we must say with the Prophet: Psal. 42.5. Why art thou cast down Oh my Soul, and why art thou disquieted within me? Wait on God, for I will yet give him thanks, he is my present help and my God: Let us not therefore despair in the time of trouble, Rom. 16.20. The God of peace shall tread Satan under your feet shortly, he is faithful which hath promised. Affliction must be our portion here, we must then get faith and patience into our souls, that so we may hold out unto the end. The third general observation, is the deliverance itself, with the several fruits and benefits thereof, in these words: He will revive us, he will raise us up, The deliverance itself. and we shall live in his sight; Eph. 2.1. which words are expounded by the Apostle Paul, when he saith: Ye that were dead in trtspasses and sins hath he quickened: Meaning thereby, that until such time as we are quickened, and that the Lord doth revive us by the grace of Regeneration, we be no better then dead men, howsoever we walk and talk, hear and perform the actions of men; yet in respect of any spiritual life, or any spiritual actions, alas, we are stark dead till the Lord revive us: this being so, we learn hence a twofold Doctrine: First, that by nature we are all stark dead in trespasses and sins: And secondly, that our Regeneration is as hardly wrought, as to raise up a dead man, and to restore him again to life. Doct. 3 For the first of these, we are taught here, what we are by nature, All men by nature are dead, in respect of any spiritual life. namely, dead in trespasses and sins, sin is the bane and death of our souls: for the Wages of sin is death: Death bringeth us into the full and absolute power of the Devil, that we are all of us thus servants unto sin: It is plain by the Apostles complaint: Eph. 2.1. Rom. 6.23. Rom. 7.14. Rom. 6.16. Gen. 2.17. I am carnal sold under sin, and then unto whom soever we give ourselves as servants to obey, his servants we are. Now that we are all by nature servants unto sin, and unto death, it cannot be denied; for what was it that God said unto Adam, In the day that thou eatest thereof, thou shalt die the death: As soon as Adam had sinned, presently the sentence took place, and Adam is now become the child of death, and eternal destruction became his portion; and this is the condition of all Adam's posterity; there is not the greatest, the noblest, the wealthiest, nor the fairest amongst the sons of men, but we are thus bound till the Son make us free: Men are not only sick with sin, or wounded by sin, or half dead, but stark dead, bereft of all spiritual sense and motion: And this doth the Apostle most lively & effectually set out unto us in another place, when he saith, Ye were once darkness, Eph. 5.8. but now are light in the Lord; He doth not say, we were in darkness, Io. 3.6. for then perhaps we might have come of ourselves into the light again: But ye were darkness: Darkness itself, yea, nothing else but Darkness: and hence again is it, that natural men are called Flesh, not Fleshly, but flesh itself; and the wisdom, that is, Rom. 8.7. the best part that can be in a natural man, what is it but Enmity with God, it may bring a man to Hell, but it cannot lead him one inch nearer unto heaven: and therefore being thus stark dead in sin, Alas, what can a dead man do to help himself? No more can a natural man move so much as one finger to procure salvation to himself; no, no, being dead in sin, we cannot so much as think one good thought; much less have we free will of ourselves to seek for salvation, until such time as the Lord hath revived us, and quickened us by the Spirit of grace. Lazarus in the Gospel had lain dead four days in the grave, so as he began to rot and to stink; yet when our Saviour Christ cried with a loud voice, Lazarus, Io. 11. come forth, he arose incontinently, and came and stood forth: This is our case and condition, yea, the estate and condition of every soul in the world, we be stark dead in trespasses and sins, nay, we lie rotting and putrefying in the grave of our sins, and until jesus Christ by his spirit and loud voice of the preaching of the Gospel, which is the Word of life, shall breathe within us the breath of life, and revive us poor souls, we cannot move so much as one little finger to the Kingdom of heaven. This may serve in the first place to confute that erroneous Use. 1 Doctrine of the Papists, who say, that a man hath naturally Free-will in himself, by virtue whereof he can dispose himself to the work of his regeneration, Condemns the Doctrine of the Papists touching Free Will. whose opinion, if it were granted, then were the power of God less seen in our second birth, then in our first birth, which were injurious to the Spirit of God so to think: for, what can a dead man do to his own quickening and raising up from the grave? can he turn himself, or any way fit or prepare himself to be raised? surely no, it is altogether impossible, nay, let a dead man have all the help that may be to be Raised up, yet unless the soul be given unto him, all is in vain; so fareth it with the natural man, he can by no means dispose himself to any spiritual action or motion, unless some spiritual life be put into him: But what sayeth the Adversary, he may give his consent to his quickening, though he quicken not himself: But say I, what consent, call we the consent of a man that is dead; but not to stand upon their presumptuous doctrine of Free will, the which amongst many other points of Popery maintained by them, hath lifted up many so high amongst them with this vain opinion of their own worthiness, that they find not themselves to stand in need for the Lord to lift them up. Then in the fear of God let every man and woman, Use. 2 and every mother's child, labour to see our misery, to see our poor Souls how they lie rotting in sin, & let us, Serves to humble us in that we are dead, till the Lord quicken us by his spirit. seeing we be as the poor Flies in Winter stark dead, not able to move our little finger to heaven, pray unto the Lord, that he would cause the blessed Sunshine of his Word and Gospel to shine upon us, to warm our cold and benumbed souls, to quicken our dead consciences by the word of Life, and the blessed work of his holy Spirit: for, so long as God doth not quicken us, nor revive us, alas, our souls be dead in sin, and this death is the next step unto eternal death in the fire of Hell: And therefore their case is dangerous and miserable which sleep & snort in sin, & lie stark dead in the grave of sin, until it please the Lord to revive them by the preaching of the Gospel, which is the Power of God unto Salvation, to Revive and to quicken our dead souls. This being so, Note. we see then it is no marvel though many that are present in the Assemblies of God's people at the preaching of the Word, and yet reap no profit by it; the reason is, they are dead, now sound a Trumpet in a dead man's ear and he hears it not: Even so, Esay. 58. let the Minister of God's Word cry never so loud, & lift up his voice like a Trumpet, men are no more moved, either with the comforts of the Word, or with the threats of the Law, than the seats men sit on, because they are dead, till the Lord do please to put life into them; And as for those that have ears to hear with profit and comfort, bless God for it, and give him the glory for so great a mercy; for certain it is, by nature the condition of all men is alike, till the Lord hath wrought in us the work of grace, and revived us with the breath of life. Oh what cause then hath man by nature to swell with pride, or to be lifted up with any conceit at all of his own worthiness, though they have never so many excellent parts of nature, as wit, capacity, strength, beauty, or outward gifts, as riches, honour, authority, etc. yet surely, men may see, that if they be not revived, if they be not borne again, translated out of Adam, and engrafted into jesus Christ; alas, they are but as a dead corpse that is trimmed and stuck with so many goodly flowers; yea the due consideration of that miserable estate and condition in the which they are by nature, may cause them to droop, Tit. 1.15. and to hang down their heads, for by their own filthiness and impurity, all these their excellent ornaments are defiled, and become impure, for so saith the Apostle, To those that are defiled is nothing pure, but even their minds and consciences are defiled. Oh, if this point were well considered, how it would pull down the pride of man's heart, and make men to hasten to come out of so fearful an estate and condition. Doct. 4 The second point of Doctrine we observe hence by the authority of this Text, is, that our regeneration is as hardly wrought, Regeneration a work of new creation. Rom. 5.12. Rom. 6.23. as to raise up a dead man, & to restore him again to life, as hard a thing to save a soul that is dead, as to give life to one that hath a long time lain rotting in the grave. Death is gone over all, saith the Apostle, and The wages of sin is death. And God told Adam, Gen. 2.17. that in that day that he should eat of the forbidden fruit, He should die the death. Now, in so much as we have all taken part with him in his disobedience, we must also partake with him in his punishment, and the punishment is Death, not death in respect of any being of the creature (as all wicked and ungodly sinners might wish it were:) but Death, in respect of our eternal separation from God, In whose presence is life, and at whose right hand is pleasure for evermore: This is our estate and condition by nature, until the Lord do Revive us: and to Revive us, and quicken us, is as hard a matter, as to raise up a dead man out of his grave. This doth the Prophet David acknowledge, when he desired of God, that he would Create in him a new heart. Psal. 51.10. And surely, it is as great a matter to Create a new heart, as for the Lord again to Create a new world; yea, and in some respects it may seem harder, for in the Creation of the world, the Lord but spoke the Word, and all was made, there was no hindrance, there was no opposition; but in the creation of the heart a new, there are many lets and hindrances; first, within a man, for every man by nature is an enemy unto his own salvation, and the flesh resists this work: beside, the Devil he labours by all means possible to hinder so blessed a work. Besides all this, it is a work of great difficulty, not accomplished without great labour and pain, and therefore it is called in the Scripture, A Birth, a Death, a Circumcision: now as no Birth, no Death, no cutting off the Flesh can be without pain and sorrow; no more can the conversion of a sinner; the Infant is not delivered out of the Mother's womb without pain; and dost thou think (O man) to part with sin that is within thee, which was conceived in the womb with thee, and ever since hath been nourished and brought up with thee as a familiar companion, and not taste of pain, Eph. 2.1. and heart smart in thy new birth? no assuredly, it will not be, but it will cost thee much sorrow, many a sigh, and many a bitter tear before this work of grace be effectually wrought in thee. It is not in this case, as in producing the forms of many Natural things here below which are brought è potentia materiae, out of a capable proneness of the thing itself, to receive such a form: but in the work of our Regeneration, God doth by his spirit deliver the mind from blindness and ignorance, the will from rebellion, the affections from disorder, and all the powers and faculties of the soul from corruption, when man is altogether opposite thereto. This Doctrine doth justly condemn most men & Use. 1 women amongst us; we think it is an easy matter to be a Christian, and so be saved, that it is an easy manner to go to Heaven, and many men who be stark dead in sin, and bless themselves in their evil ways, yet blush not to say, they hope to come to heaven as well as the best Preacher of them all: Oh poor soul, thou art but a dead man in the sight of God, wounded at the heart with sin, and unless thou be revived & quickened, and raised out of the grave of sin by the wonderful work of God, thou canst not be saved. Our Saviour Christ being working of some great miracle, he tells his Disciples that they should do greater works than that; namely, they should save men's souls, and that is far greater than to save and help the body. God created all things with his bare word, breathed into Adam the Breath of Life; Gen. 2. Io. 11. Our Saviour Christ raised Lazarus with his word; but before he can raise a Sinner out of the grave of sin, and put into us the breath of spiritual life, the Son of God must come from Heaven and suffer a most cruel and shameful death, 1. Cor. 1.21. john. 17.17. even the death upon the Cross before he can quicken and Revive us; and therefore it is not so easy a matter as most men take it to be, to become a good Christian: No, no, it is the hardest thing in the world to become a good Christian, and so to be saved. And therefore seeing this is the estate & condition of us all; Oh how careful ought we to be to use all good means that God hath appointed, Act. 15.9. to save our souls, as namely, the Word preached, the Sacraments, Prayer, Meditations in the Law of God, seeing that by these means the Lord doth quicken and Revive our dead souls. Ps. 119. Use. 2 Secondly, we are taught here, that seeing we are all dead in Adam by nature, until such time as the Lord doth quicken us, and Revive us; let no man then content himself with this devilish conceit and persuasion, that he can at his own time and leisure deliver himself from the bondage of sin and Satan, as it is the corrupt thought of many, that though they have been the servants of sin and of death, twenty or forty years together, yet they think that one Lord have mercy upon me, will open the Heaven gates: but O thou vain man, O thou vain woman, Oh, see here, that it is the Lord that must work in thee this work of grace, for by nature thou art Reprobate unto every good work: And this new birth is not given to every one; No, no, only God's children, who are careful to use the means, as hearing the Word preached and taught, Sacrament, Prayer, etc. for, by these doth the Lord Revive us and quicken us, else we cannot think a good thought: and as the Lord must begin grace in our hearts, so he must continue it, and increase it; and therefore it is said here, Reu. 20.6. He shall raise us up, and make us able to walk in the duties of piety and religion, of faith and repentance, and sincere obedience: Holy and blessed are they that have part in the first Resurrection, for, on them the second Death hath no power. If then God hath begun to Revive thee, & to Raise thee out of the grave of sin: Oh, than thou art blessed and happy, for thou mayest be sure that the second death, that is, eternal death, shall have no power over thee: but as for those which are yet in the state of Nature, unregenerate, not revived, not quickened by the life of grace; Alas, alas, they be at the next door to eternal death, And unless, they seek unto the Lord by true and unfeigned repentance, that he may Revive their dead Souls, and Raise them up from the grave of sin, they must needs perish eternally: And therefore, until such time as the Lord shall Revive us, and that we shall feel the power of Christ's death within us die to sin, whatsoever the vain and foolish persuasion of our hearts may be, yet we are in a most cursed and wretched estate and condition. And in the third day he will raise us up, These words contain in them the second degree of their deliverance; where we may see that there Doct. 5 be degrees of our spiritual life; Regeneration begun, must be continued. As we see a child first learns to stand alone, then to go in the hands of the Nurse, and after, coming to more strength, to walk alone: So fareth it with God's Children; First, the Lord must Revive and quicken us, else we cannot think a good thought; and as the Lord must begin grace in our hearts, so he must continue it, and increase it, and therefore it is said here: He shall raise us up, and make us to walk in the duties of Piety and religion, of Faith, Repentance, and true obedience. So that the point of Doctrine which we are to observe, hence is this, that the work of Regeneration begun in us, must be continued, and daily more and more increased; so as we may feel the power of the Spirit daily subduing sin in us, 2. Cor. 7.1. & our natural corruption and carnal affections that are so deeply rooted in us by nature. It is the exhortation of the blessed Apostle, Heb. 6.1. That we cleanse ourselves from all filthiness of the Flesh and Spirit, and grow up unto full holiness in the fear of God. And the Author of the Epistle to the Hebrews exhorts men, not to satisfy themselves with the Principles of Religion, which he calleth the Doctrine of the beginning of Christ, as though it were enough that they had made an entrance and a beginning, but that they be led forward to Perfection. q. d. It is true, you have begun well, yet ye must think that it is not sufficient, but there is a kind of perfection to be aimed at. And Paul speaking of the excellent estate of a Christian, Phil. 3.13.14. saith, I count not myself that I have attained it: And yet Paul was wonderfully expert in the mystery of Christ: But one thing I do saith he, I forget that which is behind, and I endeavour myself to that which is before, and follow hard towards the mark for the price of the highest calling of God in Christ jesus. 2. Tim. 3.13. It is noted as a brand of a wicked man, that he waxeth worse and worse, Deu. 29, 19 and falls away daily more from one extremity to another: adding Drunkenness to thirst whereas, on the contrary part, It is a true note of the spirit of God in a man when they grow in grace, and are led nearer and nearer to perfection. And this same spiritual growth in grace and in godliness, is not in man's power by nature to perform, no more than the beginning thereof, as we heard before, but it is the proper work of the holy Ghost: 1. Thess. 5.23. The very God of peace sanctify you through out: It cannot come from our parents: For who can bring a clean thing out of filthiness? job. 13. job. 1.16. but Of his fullness we all receive grace for grace. It is a point no doubt, well known unto us in speculation, that we are to go on from one degree of sactification to another, from one measure of grace to another: and therefore I forbear any further to enlarge the point. This may serve to reprove those that think they have got knowledge enough into their souls like the Use. 1 Church of Laodicea; Reu. 3.16. and are not ashamed many times to cloak their own neglect of holy duties, to say, that they know as much as the best Preacher of them all: And indeed, were it not so that men were so persuaded, that for matters of religion they were forward enough, and had learned enough; It could not be that they should make so little account of the means to bring them unto more perfection: How is it possible, that they should not be ashamed of themselves, to be found out of God's house on the Sabbath day, and to make their chimney corners their Chapel of ease? And how could it be, that they should be now as ignorant in the grounds of Religion, as they were many years ago? Alas, how can this hold good with this Text of Scripture, that those that are once revived by God, and quickened by the Spirit of grace, that they are also Raised up, that is, daily more and more drawn away from the earth and earthly things, to Seek those things that are above? Oh, let us look unto our own ways betimes, And turn our feet into his Testimonies. And when we perceive in us any beginning or inclination to seek after grace, resolve with David, to Run the way of God's commandments. Psal. 119. Not to go forward, is to go backward in Religion; And howsoever the gift of Regeneration, the spirit of grace can never utterly be extinguished and lost; yet when we grow not in it, it is just with God that we should lose the comfort of that grace, and the feeling of that joy we were wont to find in the same; and we can never recover it without much sorrow and grief of heart. Let us therefore remember that exhortation of the Holy Ghost: He that is holy, let him be more holy; and not to content ourselves with the beginning of grace, Reu. 22.11. but labour to go on in grace, from one degree to another, till at last we become perfect men in Christ jesus. Use. 2 Secondly, we are taught here, that if it be so dangerous a thing not to go forward in religion, what a fearful sin must it needs be then, to grow backward in holy things? Luk. 11.26. Their last estate (saith our Saviour) shall be worse than the first. And again, It had been better for them not to have known the way of righteousness, 2. Pet. 2.21. then after they have known it, to turn away. The righteous are by Solomon compared to the Sun that shineth more and more till it be perfect day. Pro. 4.18. Ezec. 47.3.4. And the Prophet Ezechiel figures out the graces of God by waters flowing from the Sanctuary, which were at the first to the Ankles, Heb. 6.6. then to the Knees, then to the Loins; and last, as a River that could not be passed over: so are the graces the which God bestows upon his children. And therefore on the contrary part, what is it but a fearful judgement of God upon the soul of that man that doth decay in spiritual grace, 1. Thess. 4.4. and a fearful sign of Reprobation? for, They which have been once enlightened, and have tasted of the gifts of God's spirit, if they once fall back, it is impossible they should be revived by repentance: Oh then, 2. Pet. 3.18. let the exhortation of the Apostle be precious with us, That we increase yet more and more, that we grow in grace, and be led Forward to perfection; that so we may minister true comfort and rejoicing unto our own souls, that the Lord hath begun that good work in us, that he hath revived us, even because he hath Raised us up, and that there is a spiritual growth of God's graces in us. And we shall live in his sight. THe third principal point in this Text, is the fruit of true Repentance, for, The fruit of true repentance. Mat. 12.33. Mat. 3.10. as our Saviour Christ saith; Every tree is known by his fruit: And again, Every tree that bringeth not forth good fruit, is h●wen down, & cast into the fire. Even so, that Repentance which brings not forth fruit in our life and conversation; namely, a reformation of the whole man to live in the fear of God, and in the true knowledge of God, it is but a barren and fruitless faith, a counterfeit and feigned Repentance. And therefore, though thou profess thyself a Christian, and takest thyself to be the child of God, hearest the Word, and receivest the Sacrament; yet if thou find not these fruits of faith and repentance, more or less in thy heart and life, thou deceivest thine own Soul; for it cannot be, that those which truly believe in Christ, and repent unfeignedly, but they must needs lead holy lives in righteousness and true obedience. And we shall live in his fight. First, the Lord must quicken and Revive us, than we shall live: He must first raise us up, else we cannot Live in his sight: For indeed, we are like unto trees, which seem all the Winter time to be dead trees, without buds, blossoms, leaves or fruit; but in the Spring time, they are warmed and revived through the heat of the Sun, and bring forth fruit accordingly: Even so, all the Winter, that is, the time of our remaining in the estate of nature: We are Dead in trespasses and sins, & we are so frozen in our sins, that we have neither bud nor blossom, neither can we bring forth any fruit till such time as jesus Christ warm out dead & benumbed souls, & quicken us by the blessed beams of his grace and mercy. When as the dead bones of the man were put into the grave of the man of God, they revived: Even so, when as jesus Christ shall but touch our dead hearts by the gracious working of his blessed Spirit, we shall be revived, raised up, and we shall live in his sight. We shall live in his sight. These words may be taken two ways, God's sight, What? 1. Vel in fau●● 〈◊〉, that is, in his favour: Vel conspectu illius, that is, in his most blessed presence; both of which Expositions be profitable and fit for this place. First, We shall live in his sight, that is in his favour, and in the bright Beams and Sunshine of God's mercy, 1. God's favour. for so are these words, Before his face, often taken in the Scriptures, Psal. 31.22. as that of the Prophet David, I said in my haste, I am cast from thy presence, or face. Again, Psal. 4.6. the same Prophet saith in another place: Many say, who will show us any good? But Lord, lift thou up the light of thy countenance upon us. So these words, We shall live in thy sight, that is, we shall live in thy favour, whereas, for our sins thou hast been justly angry, and offended with us, and turned away thy love and favour, and been angry with us: Yet now, if we shall repent and turn unto thee, we shall then find thee gracious and merciful unto us, and that thou wilt show us thy loving and amiable countenance, now after the time that thou hast plagued us. Hear we are taught what is the woeful fruit of Doct. 6 sin, namely, Godly by repentance, are brought into God's favour. to avert and turn away the loving countenance of the Lord from a man, and to cast him out of his favour. As also, what a wonderful blessing we get and obtain at God's hands by true and unfeigned repentance; namely, this, that we shall then live in his sight, that is, in his favour, when we shall enjoy his loving favour, his goodness, and comfortable presence. This Doctrine is clear by the scope of the whole Scriptures, how that the godly by their hearty repentance, and Turning unto God, have a gracious acceptance with God, and are received again into favour: He will not always be chiding, Psal. 1 c 3.9. neither keepeth he his anger for ever. Indeed, he showeth sometimes his heavy countenance and his wrathful displeasure against sin and sinners: but so soon as the sinner is humbled, and Returns unto him by unfeigned repentance, he receiveth him to mercy; the sin is pardoned, and the punishment removed: When David had sinned in numbering the people, 2. Sam. 24.17 1. Chr. 21.15. the Lord was moved to wrath against David for this his sin, and sent the pestilence three days in Israel, that many thousands of the people died: But when David's heart smote him, and that he had confessed his sin, the Lord repent him of the evil, and said unto the Angel, It is enough, let thy hand cease: This is further confirmed by that general proclamation of the Prophet Ezechiel, where he saith: Ezez. 18.21.22. If the wicked will return from the sins he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, and not die: All his transgressions that he hath committed, shall not be mentioned unto him, but in the righteousness that he hath done he shall live. This is further confirmed unto us by the example of the Prodigal son, a true pattern of every penitent Sinner, when he had entertained within himself this purpose of heart, to Return again to his Father, his Father prevented him with his love, he went out to meet him, and when he met him, such was his joy that he fell on his neck, and kissed him. This Father of the Prodigal, is indeed God our Father, and his love and kindness remembered in that Parable, is recorded for all posterities to the end of the World, to assure them of God's merciful dealing towards those that do truly repent and turn unto him, that he will receive them again into favour, which is here meant by The sight of God, or his presence. And the Prophet David saith, Ps. 16.11. In his presence is life and fullness of joy and happiness for evermore. And thus we see, that howsoever by our sins we make a separation betwixt God and us, and cause him to plague and punish us here; yet, His mercy is over all his works, And upon our repentance he will receive us again into favour. Reason. And the reason of this the merciful dealing of God, is especially for the comfort and rejoicing of God's poor people, that none to the end of the world should despair of obtaining mercy, for the mercy of God in Christ is above all his works; he extendeth it to thousands, it is infinite without measure. And the Lord is not content only to promise mercy and favour unto penitent sinners, but also confirms us in the assurance of it, by the examples of his manifold mercies showed to others before us: When we look upon them, let our weakness be strengthened, and let us not think that the Lord will shut that door of mercy upon us, ere we repent, who hath opened the same to so many before us, He hath been found of them that sought him not, saith the Prophet, Hos. 11.4. and will he hide himself from us, if forsaking our sins, we seek him in Spirit and truth? His mercies showed to others, must be unto us, Cords of Love, to draw us amongst the rest unto him. The Doctrine being thus cleared: Let us now come to the uses of it. First, seeing there is mercy in store for the Penitent, and howsoever by sin we deserved utterly to be cast out of God's favour, yet if we can repent and Return unto him, he will receive us again into favour, And we shall live in his sight. It requireth of us speedily to repent, and to Turn unto him, and not to defer our repentance from day to day, lest it come to pass, that our hearts be hardened through the deceitfulness of sin. As no sin is so great, but upon repentance it is pardonable: so, no sin is so small, but without repentance it is able to pluck us down to the bottom of Hell. Let us then take heed that we abuse not his goodness, nor to take occasion of liberty, Rom. 4.2. to turn his grace into wantonness; for, we do not know how soon the thread of our frail life will be cut off, when there shall be no place for Repentance, though with Esau we seek the same with Tears. Heb. 12. Luk. 12.20. 1. Thes. 5.3. Luk. 17.27. There was but a little time between Soul eat, drink, etc. and Thou fool, this night will they fetch away thy soul from thee. And again, the Apostle saith, When men shall say, peace, peace, then shall come upon them sudden destruction. The old World never thought themselves more secure, then when the flood came upon them: G 9.23. The morning was fair when Lot went out of Sodom, and yet before night were the Sodomites destroyed. Act. 12.23. Well was it with Herod when he began his Oration, but before it was ended, the Angel of the Lord smote him that he was eaten up of worms. Oh, let us lay these examples to heart: And whereas, we have by our sins turned away the loving kindness of God, and caused him to turn away his favourable countenance from us, and have drawn down his heavy judgements upon us; Now that the Lord hath denied us the dews of heaven. Zach. 1.3. so as we are cast out of his sight. Oh, let us labour to be reconciled to him again, let us pray much and often, that he would lift up the Light of his countenance upon us, as in times past: Let us Turn from our sins, and the Lord will Turn unto us. And this duty we would the sooner practise, if we could but consider the woeful and miserable estate in which we stand, until such time as we be reconciled to God. If a man were convicted of high Treason against his Prince, & for the same were condemned to some cruel and shameful death, and that every moment of an hour he expected the execution of it, who could express the grief of heart of this man? What comfort could he take in wife or children, in lands, or goods, in meat, or music? surely, nothing in the whole World could cheer his dead heart, save only the pardon of the Prince: such a Traitor is every impenitent sinner, convicted of high Treason against the King of Heaven and earth, and he is within an inch of death & hell, there wants nothing but the execution of God's judgements, which is sure and certain to come, without repentance. Good Lord, who would not now labour for his peace with God, Before the decree come forth? Yet we are in the way, we may now make our peace with our Adversary: but if we be once arrested by God's Sergeant, Death, and we be cast into prison, there is no departure to be hoped for, till we have paid the utmost farthing. Secondly, seeing it is so blessed a thing to enjoy Use. 2 the favour and comfortable presence of God, To live in his sight: How should this move us to Turn to God, to avoid all sin, and every evil way, and to take heed that we do nothing that may avert & turn away his loving countenance from us? If it be a matter of great honour to live in the presence of an earthly Prince, and to be in his favour, how much more to be in the favour of the Lord, to Live for ever in his sight, 1. Reg. 10.8. and to enjoy his love & favour? If the Queen of the South did truly pronounce salomon's servants happy that stood in his sight, and heard his wisdom? Oh, how much more are they happy men and women that live in God's presence, and be in high savour with the Almighty! Oh, that we could labour for this privilege: Well, let us pray much and often, that the Lord would lift up the light of his countenance upon us, and cause his face to shine upon us, that we might draw near unto his presence by true repentance and holy obedience. Thirdly, we may hence conclude the blessed estate Use. 3 of all that live in God's favour: He is counted happy in the world that hath the favour of a Prince: indeed, they bring with them many Privileges and preferments; but alas, they are but temporal, neither last they for ever: for they are most unstable and uncertain, their honour in a moment of time is turned into dishonour, their glory into shame and confusion: Haman one day the happiest man in a Kingdom next to the King; the next day the most wtetched; Hest. 5.12. & 7.9. one day honoured, the next day hanged: Yea, it is the condition of the godly themselves, as we may see in David, Who greater in saul's Court then David? made the Son in Law of the King, and Captain of the Host; yet by and by disgraced, degraded, and in peril of his life. But it is not so with God, for whom he loveth once, he loveth ever: He doth not change, he cannot lie, his gifts are without repentance. Oh then, let us seek for his favour above the favour of Princes, and when we have it, make much of it, for the estate of that man is happy and blessed; he is at peace with heaven and earth, with men and Angels, with himself, and all others, with life and with death, and hath this comfort and assurance from the almighty, that nothing shall be able to do him hurt. Indeed, the child of God hath no promise to be freed from trials and temptations, sickness, poverty, and the like; but the child of God hath this promise, that these things shall never hurt him, the Lord will sanctify them to his children, and they shall be sure to leave a blessing behind them. This is it which the Prophet David handleth at large, Psa. 91.1. etc. Who so dwelleth in the secret of the most high, shall abide in the shadow of the Almighty: Surely, he shall deliver thee from the snare of the Hunter, and from the noisome pestilence, etc. Not that the godly shall be freed from all these calamities; but the meaning is, they shall not hurt the godly, but the Lord will ever give them a sanctified use of them, that they shall gain more in the Spirit, than they can lose in the Flesh: so that we see what a marvelous comfort it is that we are at peace with God, that he is our friend, and that he hath no controversy against us: for, if God were against us, who should be able to stand for us? but being justified by faith, we are at peace with God: Besides that, we are at peace with the elect Angels of God, with the children of God, with the creatures of God, and with himself for, if a man were at peace with all the world, with men and Angels, and yet were at war in himself, that his own sins did muster themselves against him, he should then see what a blessing it is to have a clear conscience: But he is at peace with himself; so that the godly man alone that reputes of his sins, is he alone that is the blessed man. He lives in God's sight. Fourthly, and lastly, seeing that he that reputes & Turns unto God, is he alone That lives in God's sight, Use. 4 that is, in God's favour: Alas then, how fearful and wretched is the estate and condition of all those that are yet in their sins, and are out of God's favour? Ah poor souls, they have no rest, they can look for no peace; for both heaven, earth, and all creatures shall conspire against them: And as it was said of Ishmael, his hand should be against every man, & every man's hand against him: God is become their enemy, the Angels of God are armed to destroy them, and their own consciences convince and condemn them; Heaven gates are shut against them, & Hell opens her mouth marvelous wide to swallow them: there is not any thing in the whole world that can truly and properly be called a wicked man's, but hell and damnation, and this, one day shall sure be his portion. Mark then the difference between the child of God, and the wicked; the condition of the godly is many times in show, miserable to the outward appearance; 2. Cor. 6.9. but yet in itself most blessed and happy: They are as unknown, and yet known: as dying, and behold they live; as chastened and yet not killed; as sorrowing, and yet always rejoicing; as poor, and yet making many rich; as having nothing, and yet possessing all things. Whereas, on the other side, the estate and condition of the wicked, is in show many times blessed and happy, whereas indeed and in truth, it is in itself most desperate, most wretched and miserable: for if those that Repent and Turn unto God, Live in God's sight, & in his favour; then those that are yet in their sins, are under God's wrath & heavy displeasure. We shall live in his sight, or before his face; that is, Vel conspectu illius. we shall endeavour to lead holy lives and godly conversations, even as we lived and stood before the eyes of the Lord himself, denying all ungodliness and worldly lusts, & living soberly, justly, and godly in this present world. Doct. This Phrase, that we must live as in the presence of God, shows how we must behave ourselves in this world; Godly live as in God's sight. Gen. 5.12. Gen. 22.1. namely, that in all we do, we must consider, that we be ever in the blessed presence of God: So it is said, that Enoch walked with God, that is, in his whole life behaved himself as in the presence of God. So Gen. 22.1. I am God all-sufficient, walk before me, and be thou perfect: And surely, it is a worthy fruit of true Repentance, and a sound note of a man regenerate, Gen. 39 when as in all his ways he walks and lives as in the sight of God. So did David, I have set God at my right hand, that I might not fall. It is a true note of him that reputes truly, when he doth walk as before the face of God, and is afraid to sin, because he would not offend his God in whose presence he stands: Phil. 3.20. Our Conversation (saith the Apostle) is in heaven, from whence we look for a Saviour, even the Lord jesus: David makes this question, Psal. 15.1. Lord, who shall rest in thy mountain, that is, in heaven, not as Pilgrims for a time, but as heirs for ever? Ver. 2. And God maketh this answer, He that walketh uprightly, and worketh righteousness; that is, he that liveth holily here, as in God's presence, he shall live for ever; he that loveth the face of God in his Church, shall one day see the face of God in his Kingdom: he that professeth the Gospel, and is careful of his ways, not walking with a leg and a stump as they do who seem religious, and live ill appearing righteous, and yet profane, He shall stand before the Lord for ever, And indeed, Ps. 24.3.4. though we have our being here in this veil of misery, yet our conversation must be in heaven: We are but Exiles here in this world, our Country is heaven, We are Pilgrims and Strangers here, our home is heaven, therefore we must live according to the laws of our Country, even as if we were in the Kingdom of Heaven, where we be free Denizens. And as Pilgrims behave themselves in an Inn, they stay not seven or eight years, but a night or two, and so are gone: So must not we settle our dwelling here, where we are but Pilgrims, but in heaven our dwelling place must our conversation be; as if now we were in Heaven, and in the presence of God. And as a stranger being far from home, desires to come to his own house, thinks ever of his Wife and Children, and of his own land & living: So must we here being in a strange country, think of our home, desire still to see the face of God and of Christ our most blessed Redeemer, that so we may live in his blessed presence. Seeing this is a special note of a man truly regenerate, and that hath truly repent, to behave Use. 1 himself as in the presence of God, & as in his sight: so as he dares do nothing that may offend the eyes of God. This shows most plainly, that most men and women are far from true repentance, and were never borne a new. Seeing many will make conscience of sin in the sight of men, which yet make no bones to commit it in the sight of God: What man is so shameless to commit Adultery in the sight of men? yet there be many that fear not, nor blush not to commit it in the sight of God: Saint Paul saith, They steal, commit Adultery, and do all evil in the night: Alas, Phil. 4.5. night and day be all alike to God, the Lord is at our elbows, and therefore let us remember this, and as we would not dare to commit any unseemly thing in the presence of the King: so let us not dare to commit sin in the presence of God. Men will look carefully to their behaviour, while they are in the presence of the Prince or temporal Magistrate, though otherwise wicked and godless men; yet in the presence of the Prince they will abstain from evil: Oh that we were as careful to behave ourselves in the most glorious presence of the great King of heaven and earth, who is King of Kings, and Lord of Lords: He sees all we do, hears our words, pierces into the secrets of our hearts: neither can the least though of ours escape the piercing eye of the Almighty: and therefore we should labour to watch over all our works & words, yea, over the very thoughts of our hearts, that they may be sincere, and such as we need not be ashamed of; for, be we well assured, that we shall give account of the very thoughts of our hearts, yea, of every idle word; how much more of blasphemous oaths and most monstrous sins. The thief steals in the night, the drunkard is drunk in the night, and the filthy person commits his uncleanness in the night, and they think they be sure, who sees them? who can accuse them? Oh, thy God sees thee, thou standest in his presence, he hears & sees all thou dost: and though thou mayest keep it close from the eyes of men, yet thou canst not hide it from the eyes of the Almighty, who will one day call thee to an account for the same. VERSE. 3. Then shall we have knowledge, and endeavour ourselves to know the Lord: his going forth is prepared as the morning, and he shall come unto us as the rain, and as the latter rain unto the earth. IN this third verse, we have here described unto us two other most heavenly and blessed effects of sound repentance, Two other effects of true repentance set down. and true conversion unto the Lord. First, that all those which do unfeignedly mourn for their sins, and the pardon of them at the hands of God, as for life and death; the Lord will not only comfort their wounded souls, but enable them by the gracious work of his holy and sanctifying Spirit, to live holily in his sight: but he will with all power into their souls this heavenly and blessed Knowledge, which shall direct them to the true service and worship of God. And secondly, if we do draw near unto God by true repentance, the Lord likewise, though he defer his help for a time, yet in the end will come assuredly with most pleasant and effectual comfort, which is described unto us by two most excellent similitudes: First, of the cheerful breaking forth of the Sun after a tempestuous storm: Secondly, by the latter rain, distilling upon the scorched earth, by both of which, the Lord will show, that he is ready in due time to comfort the distressed soul and conscience of a poor sinner. Then shall we have knowledge, and endeavour ourselves to know the Lord. Text divided. IN these words being the first part of the Verse, we are to observe three special points. First, the root from the which this true, saving, and heavenly knowledge is derived, and the fountain from the which it doth spring, in this word, Then. Secondly, we are to search and to try what manner of knowledge this is here spoken of by the Holy Ghost. It is not carnal knowledge, it is not any worldly knowledge, it is no Philosophical Knowledge, or the knowledge of human Arts and Sciences: But this knowledge here spoken of, is a spiritual knowledge, a divine knowledge, an heavenly knowledge, a saving knowledge, which is of that nature and quality, that it puts all those which have it, into a real possession of eternal life; It is the way to eternal life, it is the Key to open the gate of heaven unto us, and it is (as it were) the finger of God that puts us into real possession of eternal life. Thirdly, we have to consider another special fruit or quality of this saving Knowledge, that it will never suffer those men and women which have this Knowledge put into their hearts by the finger of God, to be content with a little, or a scant measure of this knowledge; but it is of that divine nature; that it will whet them on, and inflame their hearts to hunger, and thirst after a great measure and portion of this heavenly and blessed Knowledge; so, as it will make men to labour, and to endeavour to come to a greater measure of it: To grow in grace, and in the knowledge of jesus Christ. And first of all, for the root from whence this true, saving, and heavenly Knowledge is derived, Point. and the fountain from which it doth spring, it is laid down in this word, Then shall we have Knowledge; that is, Repentance goes before sanctified knowledge. when men are truly humbled for their sins, do mourn for them, and when that men have the fear of God before their eyes, so as they live as in the presence of God, and look carefully to themselves, not only outwardly in regard of their words and works, but even inwardly to the thoughts of their hearts, and therein labour to be approved of the Lord: then will the Lord pour into their hearts this heavenly and blessed Knowledge, even when that men have the fear of God before their eyes, to live and behave themselves, As in his sight. Hear than we are taught in the first place, what Doct. 1 is the ground and foundation of the true knowledge of God, which, as our Saviour saith, Humiliation for sin, must go before the sanctified knowledge of God. Io. 17.3. will bring a man to eternal life, and without which we cannot be saved. Namely, this, the sight of a man's sins, and of his wandering from God by error of life; When a man sees the most woeful and miserable estate in which he is by reason of sin, and hath in him a godly purpose of heart to cleave unto the Lord, and for the time to come, so to live and to walk, as ever in the sight of God: Surely, this is the foundation that must be laid by every Soul, to get this Knowledge of God; Pro. 1.7. Agreeable to this is that of Solomon: The fear of the Lord is the beginning of Wisdom. It is the chiefest part of true wisdom indeed: Deut. 4.6. This is your wisdom and understanding, that you keep these ordinances, and do them. If we look into the Scripture, we shall see good proof for this point, namely, that the true sight of our own wandering from God by our bypassed error of life, with a godly care and christian resolution, that for the time to come, we will Live as in his sight, that is, in his blessed presence, is the groundwork or foundation of this Knowledge of God, which will bring a man to life eternal: Wherefore did almighty God so expostulate the matter with our Grandfather Adam after he had sinned, Gen. 3. by his variety of demands; Adam, where art thou? Who told thee that thou wast naked? Hast thou eaten of the tree? But all to this end, to bring Adam to the sight of his sin, and thereby to make way for a further work of grace. jer. 8.6. And jeremy lamenting the backwardness of people, that there was no true conversion to be found amongst them, Psal. 14.3. Rom. 3.10. Esay. 53.6. Esay. 1.3. assigneth this as the cause of all. I hearkened (saith he) but none spoke aright, no man repent him of his wickednesst, saying, Alas, what have I done? q. d. There was not a man to be found amongst them, that had so much as a conceit of his own wandering from God, but every man was highly conceited of himself, and of his own worthiness, that their present courses were right and unblamable; and that is the cause why so few convert & turn to the Lord. So then, by this that hath been spoken, it appeareth clearly, that true humiliation for sin, and reverent awe of the presence of God, must be the groundwork and foundation of this sanctified Knowledge of God, which, as our Saviour saith, will bring a man to life eternal. And now we come to the uses. Use. 1 First, seeing we are taught here, that the sight of a man's sin, with this godly purpose and resolution of heart, to leave and forsake them, and a reverent awe of God's presence, is the beginning and foundation of that true sanctified Knowledge; which will bring a man to life eternal. If then we do think that there is a God in heaven which is true of his word, and that this Doctrine now delivered, is part of that holy truth, by the which we shall all be judged at the last day: if we be not able to deny but the renouncing of our old and accustomed sins, which have been so near and so dear unto us, Io. 17.3. must ever go before this Knowledge of God, which will give us one day an admittance into eternal life. How should it be then that we should so much deceive our own souls, as to think that we can be saved; seeing yet we have not forsaken the deeds of the flesh; nor yet never set one foot forward in the way that leadeth unto life; for our own hearts do know, and beside, the world is privy to it, that what sinful courses heretofore we lived and delighted in, in the same we continue at this day. Alas, alas, it is the just complaint that may be taken up of those times, that Every man turns to his race, as the horse rusheth into the battle. Where is the man amongst us that entereth into a strict examination of his own estate, and to say, Alas, what have I done? How is it with me? how shall I be able to answer for this course of life, in the which I have lived, when the Lord shall call me to a stricct account for the same? Alas, I find that I have gone astray as a sheep that is lost, I have wandered a long time in the by-paths of sin and wickedness, and I will now at last, Arise and go to my Father, and say to him, Father, I have sinned against heaven, and against thee, Luke. 15. and am no more worthy to be called thy son. O, where is the man that thus communeth with himself, and with his own heart in his secret Chamber betwixt God and his own soul? but rather on the contrary, every man holds on in his wont fashion, vain pleasures, and violent catching after the things of this world, as if we were born to no other end, but to add sin unto sin, and to add unto the measure of God's wrath, to be heaped up against us, against the day of his wrath, and manifestations of his most righteous judgement. And that this is so, I appeal unto the conscience of every one amongst us: What sin is there whereunto we have formerly been addicted that (by the Ministry of the Word, now more plentifully revealed unto us then in former times) we have for conscience sake reform, and in stead thereof have brought forth the fruits of the Gospel? Oh, how can we look at the last day to stand with joy and comfort before God & his Angels, when he shall come to judge the secrets of all hearts, when as that witness in our own bosoms, I mean, our own consciences, cannot testify for us, that we have reform any one corruption. Well, to end this use, commend me to thy conscience, and tell it thus from me, whatsoever thou be, that if thou abidest still in thy old sins, thy ignorance, blindness, profaneness, adultery, uncleanness, drunkenness, swearing, covetousness, malice, etc. 2. Cor. 5.17. This Pearl here spoken of, this sanctified Knowledge of God, which will give a man one day an admittance into eternal life, can never be thine: he must become a new Creature that will come into that new jerusalem: Deceive we not our own selves therefore any longer; either we must begin here at the sight of our old errors, or else we can never tread the path that leadeth unto life. Secondly, seeing that the true sight and feeling Use. 2 of a man's sins, his reverent fear and awe of God, is the fountain of this knowledge, which brings us to eternal life; let us then pray unto God that he would put his fear into our hearts, that we may not sin against him, for till such time as we have this fear of God, till we be truly humbled for our sins, and mourn for them, and live and behave ourselves as in the presence of God, we shall never attain to this Knowledge, which is the right way to bring us to eternal life: for though men have never so great knowledge in the word of God, & can speak of it never so well, though they can dispute of it, and discourse of the Scriptures; yet if our knowledge be not joined with the fear of God, to live according to our knowledge; Alas, it is but a brain knowledge, it is far from that saving knowledge which we ought to have; and therefore if we would be assured that our knowledge is sound, and such as one day will give us an admittance into the kingdom of heaven, and yield true comfort and rejoicing unto our own souls: Let us then labour to find our hearts humbled for sin past, and a watchful eye over our own ways for the time to come, & thtt we so carry and behave ourselves, as always in the presence of God: for otherwise, though men think never so highly of their knowledge, if these things be wanting in us, we can never attain to this true sanctified knowledge here spoken of. Now I come to the next point, that is, to consider diligently of what nature and condition this knowledge is, which is here a most blessed fruit of Repentance, Point. and of the fear of God. And surely, What knowledge it is, he here speaks of. Io. 17.3. we shall find that this knowledge, it is no carnal knowledge, it is no worldly knowledge, it is not the knowledge of Philosophy, or of human arts and sciences, which in themselves are good too: but this Knowledge here spoken of, it is a heavenly Knowledge, whereof our Saviour Christ's speaks, having powered forth unto his Father that his heavenly prayer, that he would give unto his children eternal life; in the third verse he shows wherein this eternal life consists, namely, This is life eternal, to know thee to be the true God, and jesus Christ whom thou hast sent. Of this knowledge speaketh the Prophet Esay, saying; By this knowledge shall my righteous servant justify many, Esay. 53.11. Io. 6.68. for he shall bear their iniquities. And of this Knowledge we shall read of, when our Saviour Christ taught, that all they which must live for ever, must eat the flesh of the son of man: It is said that many of his Disciples departed from him: Christ saith to the twelve: Will ye also go away from me? Peter answereth in the name of the rest; Master, whither shall we go from thee? Thou hast the Word of eternal life and we believe and know that thou art Christ the son of the living God: Where, mark how the Apostle joins faith and knowledge together; noting indeed that this knowledge is a fruit of faith, for till men believe in God the Father, as our Father, and in jesus Christ his son, as our redeemer, and in the holy Ghost, as our sanctifier, we cannot know God as we ought to know him. Now then, in that this Knowledge is promised from Doct. 2 the Lord, as a fruit of true repentance, which shall follow immediately upon our conversion unto God, and without which conversion we can never attain unto this sanctified knowledge of the Lord jesus, which will one day give us an admittance into the eternal inheritance: The true knowledge of God in Christ is given only to the Elect after their conversion. We are taught, that the true knowledge of God, and of jesus Christ, is given only unto the Elect, and doth follow their repentance and conversion unto God: for so is it taught us here, after that these believing jews had exhorted & stirred up one another to return unto the Lord; they promise this knowledge unto themselves as a fruit of their repentance & conversion unto God, Then shall we have knowledge; that is, howsoever we have heretofore deceived our own souls, resting upon our own selves, our own knowledge and righteousness, which indeed is but general and confused, and such as the wicked themselves may partake of; yet now, if we will repent of our sins, and Return again unto the Lord, from whom we have departed by our manifold impieties, we shall have given unto us a sanctified knowledge of the Lord jesus; yea, such a lively knowledge that will never leave us, till it set us into the full possession of life eternal, according to that of our Saviour: This is life eternal, Io. 17.3. to know thee to be the true God, and jesus Christ whom thou hast sent. And again, our Saviour witnesseth the same in another place, where he saith: Io. 6.45. All the Elect are taught of God. And the Prophet jeremy maketh it the glory of all the Elect; Thus saith the Lord, jer. 9.24. Let not the Wiseman glory in his wisdom, nor the strong man glory in his strength, neither let the rich man glory in his riches: but let him that glorieth, glory in this, that he understandeth and knoweth me, saith the Lord. It is the singular gift of God's grace, not given (as I said before) unto all men indifferently, but only to the Elect (as our Saviour testifieth of his Disciples: Mar. 4.11. To you it is given to know the mystery of the Kingdom of God: but unto them which are without, all things are done in Parables, Phil. 3.9. that they seeing may not see, etc. Rom. 10.2. And the Apostle Paul esteemed all things but dung incomparison of this knowledge: without it, zeal is little worth, and sacrifice is in vain. Hos. 6.6. And this knowledge is brought and conveyed unto us by the ministry of the Gospel of Christ. Rom. 1.20. It is not the knowledge of God revealed in the Book of his Creatures, that he here speaks of, 2 Cor. 4.6. nor a knowledge of God revealed in the moral law of God, where God requireth absolute and perfect obedience; but it is that knowledge which is made known unto us through the covenant of grace in the glorious Gospel of Christ: And hence it is that the Apostle saith, Rom. 10.3. that the jews knowing the righteousness which is by the Law, and went about to 'stablish it, and to seek to be justified by it, being altogether ignorant of this evangelical righteousness which is by faith without the works of the Law: and no marvel, for as the Apostle saith, that they whose cogitations are darkened, are strangers from the life of God. Well then, knowest thou not Christ, what he is, and what he hath done, and how his death & sufferings may be available for thee, to the salvation of thy Soul? Let me tell thee, that thou art not yet in the way to eternal life; for, if thou hadst faith, it would apply jesus Christ unto thy own soul in particular, though not at all times, with the like assurance: this Paul begged for the Colossians, That they might be filled with all wisdom, and spiritual understanding, that they might be able to comprehend what is the breadth and length, and depth, and height, Col. 1.9. Eph. 5.18. and to know the love of Christ: So that we see, that the true knowledge of God, and of Christ, it is such a jewel that God will not trust all men with, but only the Elect. Now let us see what uses this Doctrine may afford us, for our further instruction. Use. 1 This may serve in the first place to reprove those that rest upon a confused and superstitious knowledge of God, such knowledge as may be had by the light of nature, or such as may be gathered by the sight of creatures: but will some say, are there any such amongst Christians? undoubtedly there be, who having lived in the bosom of the Church, and in the clear light of the Gospel, ten, twenty, yea, thirty, or more years together; and yet to their shame be it spoken,) have no more true saving knowledge of God, than the very heathen that never heard of Christ: so that, Heb. 5.12. whereas in regard of their continuance in the Church, and the means that have been offered unto them, They might have been teachers of others, yet have they need to be taught the beginning of faith; and are such as have need of milk, and not of strong meat; who can consider without grief of heart, in what state the greatest number of our people stand at this day? how many have we amongst us, I will not say, as God said of the Infants of Nineveh, that know not their right hand from their left? but men grown, and of riper years, which in regard of their time might have been teachers of other; yet themselves are ignorant in the main principles of Religion: these are like to the Potter's clay, ready to take any form. What false religion and idolatrous worship (if it were authorized) would they not subscribe unto? a lamentable case that we should be still as babes and children, ready to be drawn away with every blast of vain Doctrine, not being able to decern the darkness of error from the light of truth; seeing as our Apostle saith; 2. Cor. 4.3.4. 2. Thes. 2.11.12. If our Gospel be hid, it is hid to them which perish, in whom the God of this world hath blinded their minds: Thus doth God send them strong delusions, that they should believe lies; That all they might be damned which believe not the truth, but had pleasure in unrighteousness. Io. 5.39. Let us then seek for knowledge as for treasures, and let us Search the Scriptures, that in them we may have eternal life: Let us have the word of God dwell plentifully in us, which is able to make us wise to salvation: Let us use all good means to beget knowledge in us, even this sanctified knowledge which will bring a man to eternal life; Let us often call our own ways to an account, and labour to be humbled for our sins; beg hard for mercy and pardon of them at God's hands, & then use all good means, as hearing the Word, reading, praying, etc. For, if by these things we make not way to our knowledge, whereupon it may be built as upon a sure foundation: Alas, our knowledge it will be but vain, idle, swimming in the brain, and far from leading a man to the Kingdom of grace, or of glory. Oh then, think of this betimes, whilst the day of grace lasteth. Oh man, thou art laboured with from Sabbath to Sabbath, that thy heart may be seasoned with the knowledge of salvation, and that now thou mayest be prepared for Christ: if now therefore thou reject this kindness of his, it shall at last be just with God to turn this thy great ingratitude as dung into thy face, and because thou hast hated knowledge, Mat. 1.23. Pro. 7.22. therefore the Lord may justly say, Depart from me ye cursed, I know you not. And that we may be able to try ourselves, whether we have this knowledge in our hearts, which puts us into the real possession of eternal life, it hath certain notes and properties whereby it may be discerned. The properties of this saving knowledge. 1. Io. 3.3. Act. 15.9. The first effect and property of this saving knowledge is this, that being put into the heart of a Christian, it will purge a man's soul, mind, will and affection: Every one that hath this hope (speaking of this knowledge of God) he will purge himself as he is pure. And again, Faith purifieth the heart: so then hereby thou mayest try and prove thy knowledge whether it be this saving knowledge of God, 1 It purgeth the heart. or not: if thou find that it purifies thy heart, purgeth thy mind, will and affection from sin; this is an infallible mark and token, that it is this blessed and sanctified knowledge that is begun in thee: whereas on the contrary part, carnal knowledge puffs up the mind, but this knowledge expels pride, and casts a man down for his sins: and therefore if thou find thy heart filthy, and thy will rebellious, thy knowledge then is but fleshly and carnal, and it is not this saving knowledge that is within thee. Secondly, this knowledge is not a dead knowledge, but it is a living knowledge, 2 It will quicken those that have it. it is a quickening knowledge, and therefore called Eternal life, because it is living, and will quicken those that have it in their breasts; it will not suffer a man to lie dead in sin, and rotting in sin, but it will raise him up, and quicken him in all holy duties to do the Will of God. The third property of this Knowludge is, 3 It is ever working to destroy sin. it is not an idle knowledge, only swimming in the brain; but it is an operative and working knowledge; it will work in them that have it the mortification of sin, and it will abolish natural corruption by little and little, it will be powerful to work many graces in them which have it, as Faith, Repentance, Mortification, and newness of life, love of God, zeal of his glory, sincere obedience to his Will in all things. The fourth property of this saving knowledge is this, 4 It is permanent, it lasts for ever. that being put into the mind of any Christian man or woman, it is durable and permanent; and therefore our Saviour calls it Eternal Life, because this Knowledge lasteth, not for a day or two, or for a year or two, but being begun in this life, it lasteth for ever: We know in part only in this life, but our knowledge shall be perfect in the life to come. Now seeing what this Knowledge is, and what properties Use. 2 and effects it hath, namely, that this Knowledge is such a blessed gift of God wrought in the hearts of his children alone, as being powered into the breast of any man or woman, it will purge from sin and dead works; it will quicken our dead & benumbed souls, it will work the mortification of the flesh, and enable us daily more and more to obey the will of God in holiness and righteousness: and lastly, that this Knowledge is durable and permanent, not only for this life, but also for the life to come. Oh let us then every one of us in the fear of God try & examine ourselves, whether we have in us the knowledge of God, yea, or nay: If we find the same to be in us by the notes and properties of it, as abovesaid, we be then blessed and happy, we be in the right way to eternal life: nay, this blessed Knowledge will put us into real possession of eternal life, and the salvation of our poor souls. But didst thou never find this blessed knowledge as yet in thy heart, but in stead thereof thy mind full of ignorance: Thy will froward and rebellious, thy affections loving and delighting in sin and uncleanness? Alas, thou art then in a most cursed and miserable estate; thou abidest in death, & in danger of eternal damnation: And yet if we try ourselves, it will appear that most men and women have not this saving Knowledge in them, but live in a most palpable ignorance, notwithstanding these clear sunshine days of the Gospel. Use. 3 Again, is this knowledge such an excellent gift & grace of God, that it puts men into a real possession of eternal life? Oh, how should men therefore labour and study for this knowledge all the days of our life: If a man have all the knowledge in the world, and yet want this knowledge, namely, that he hath not this knowledge to know God the Father to be his Father, God the Son to be his Redremer, and the Spirit of God to be his Sanctifier; all other knowledge is but carnal, and shall not profit him to salvation. We see men can be content to take great pains to study for worldly knowledge, the knowledge of the tongues, of Arts and Sciences, the knowledge of Philosophy, of Trades and Occupations, and that to maintain a temporal life: And shall we which be Christians take no pains to study the word, and to hear it preached and taught unto us, thereby to attain to this blessed knowledge which shall last for ever and ever, and never leave us till it bring us to eternal life. And yet alas, we see that most men and women are so bewitched with the love of the world and earthly things which are but momentany, and last but for a time, that they either contemn, or at least they neglect this blessed Knowledge of God and of Christ, which will make them happy and blessed for evermore: this they never seek for, nor will not put their heads out of their doors to come to hear the Word, whereby they might attain to this knowledge: but let such carnal men and women know, that they contemning this knowledge of Christ here, he will likewise contemn them hereafter, and say unto them, Depart from me ye cursed, I know you not. Seeing this knowledge thus to know God the Father Use. 4 to be our Father, Christ his Son our Saviour & Redeemer, the Spirit of God our Comforter & Sanctifier, is the right way to eternal life, and puts our Souls in real possession of the Kingdom of heaven; then all they which want this knowledge must needs abide in death, they living in blindness and ignorance of God and his Word, the Devil must needs carry them blindfold to perdition; for the want of this knowledge is it that brings men to eternal confusion. Alas, poor miserable souls, when wisdom comes and cries at our doors, and yet men shall most ungratefully contemn this Knowledge, and refuse instruction, and trample this precious pearl under foot: Surely, these men and women be they what they will be, they do voluntarily strip themselves of eternal life; nay, like blind Bayards they run their poor souls into the pit of Hell before they be aware: and therefore in the fear of God, if we never had this Knowledge of God as yet: Now let us labour for it, if we have it, then let us labour that it may become effectual unto us, to purge us, to quicken us, to change us, that it be not idle and naked. Hitherro have I showed the nature and property of this knowledge: Now, because this knowledge is so excellent, so heavenly and divine, therefore it must Doct. 3 needs have an excellent object: What then is the object or the thing that we must know? Surely, this knowledge is not of Arts and Sciences, It is God himself that is the object of a sanctified knowledge. it is not the knowledge of tongues, it is not the knowledge of Philosophy, and of the nature of things, all which are commendable in themselves: but the thing which we must know, and which is the object of this heavenly and blessed knowledge, it is God himself. This is taught by our blessed Saviour: Io. 17.3. 2. Cor. 13. ● This is life eternal, that they know thee the only true God, and whom thou hast sent, jesus Christ. And this knowledge is so needful & so necessary, that our hearts can never be rid of the occasion of fear of our reprobation, till we do know God the Father, God the Son, and God the Holy Ghost, with their distinct offices. Object. Object. But alas, how can we which live in darkness, attain to the knowledge of God, who inhabiteth in that light which none can attain unto. Answer. Certain it is, that this knowledge of the true God is not attained unto by nature, Answer. it is not in any man as he is a natural man, to attain to this heavenly knowledge, Rom. 8.7. let natural education be never so good, and men never so excellent in wit or understanding, or any other gift of nature: no, no, flesh and blood can never attain to this heavenly knowledge of the true God: But this knowledge thus to know the true God, is the proper gift of jesus Christ alone, put into our hearts by the finger of his own spirit, according to that of the Prophet Esay, Esay. 53 11. By his knowledge shall my righteous servant justify many. And again, No man knoweth the Father but the Son, Mat. 11.27. and he to whom the Son will reveal him. Object. Object. But how doth jesus Christ the Son of God reveal his Father unto us, & makes him known to sinful men. Ans. Answer. jesus Christ reveals this Knowledge unto us which is eternal life, by the finger of his own blessed Spirit, Paul may plant, Apollo may water, 1. Cor. 3.6. but God alone gives the increase. The Preaching of the Word, it is the ordinary means to beget this saving Knowledge: But men can only preach to the outward ears; it is the spirit of God alone that must open our hearts as he did the heart of Lydia, and anoint our blind eyes, Act. 16 Reu 3.18. else we shall never see. And therefore the Spirit of God is said to reveal such things unto men, as never came into the heart of any carnal man once to think, 1. Cor. 2.10. Even the secret things of God: And what be those, surely, such things as the most learned in the world maybe ignorant of: And the poor unlearned and unlettered man may have greater knowledge in these then the greatest Doctor of all; namely, Note. the Spirit of God makes known to his children the love of God in jesus Christ: the pardon of sin; he sees in his Soul and conscience, Rom. 8.15. what a blessed thing it to have the pardon of sin, to feel the comfortable power of God's Spirit, teaching us to cry to him, Abba Father, and none else can have this same saving knowledge of God, so as the same may be powerful and effectual unto their souls and consciences, save the children of God. How God the Father is to be known of us. Deu. 6.6. Math. 22.37. Luk. 10.17. Now, concerning God the Father, we must know and acknowledge, and that truly, sound and believing, that he is the only true God, and that there is none other God in heaven or earth, but him alone, & therefore he alone must be adored, worshipped, believed, and prayed unto, as the only true God. Secondly, we must know and acknowledge, that God the Father is not only the true God, but our God, not only the Father of Christ, but also our Father, and hath adopted us to be his children in jesus Christ; and hath put his Spirit into our hearts, whereby we cry Abba, father; & he that doth thus know God is in the right way to eternal life: But he that cannot thus believe God savingly, 2. Tim. 1.12. sound, and particularly, that the only true God is his God, and that the Father of jesus Christ is his Father, that he loves him as his child, and will bestow the Kingdom of Heaven upon him as his inheritance; alas, he abides in death, and hath not this sanctified knowledge of God within him. Then we must not rest upon this bare knowledge, to know that God the Father is the only true God, & the Father of Christ; for this is a bare knowledge, & a naked knowledge, and such a knowledge as may befall a wicked man, jam. 2. Mar. 1.23. yea, the Devil himself: for he believes and trembles, he acknowledgeth Christ to be the Son of God. And yet alas, how many thousand souls amongst us come short of this knowledge of God which the Devil hath? how many fear & tremble to think of God, and of the day of judgement; but let us every one, every man and every woman, and every mother's child amongst us (if we would not be in worse case than the Devil himself) labour to go beyond the Devil and all wicked men whatsoever, to know, and that sound and particularly, that the only true God is our God, and that the Father of Christ is our Father, that we labour to get assurance of his love towards us, that he loves us as his children, and will bestow the kingdom of heaven upon us at the last. And if we thus know God to be our God, and our blessed Father; we must labour to perform all such duties as belong unto him, as our God and loving Father. First, that man that believes God to be the true God, and unto him a loving Father; Duties that are to be performed unto God. this man must imitate him, and follow him, for it is the will of God that his Children should be like unto himself. Secondly, every one that knoweth and believeth God to be the true God, and in Christ his Father, this man must as a good child be obedient to his father's will in all things, for of them doth God the Father approve of to be his children: And hence it is that God saith; If I be a Master, where is my fear? Mal. 1.6. Mat. 12.50. If I be a Father, where is my honour? And again, Whosoever shall do my Father's will which is in Heaven, the same is my Brother, my Sister, and Mother: M. Perkins on the Creed Where we see plainly taught us this second duty, that if God be our Father, then as good children we should show obedience unto him; but if we disobey him, than we must know, that that saying of Christ will be verified upon us; Ye are of your Father the Devil, Io. 8.44. for the works of the Devil ye will do: And indeed, no man can be so like to his Father that begot him, as are the disobedient and rebellious sinners like to their Sire, the Devil. Thirdly, every one that knoweth and believeth God to be the true God, and in Christ his Father, he must learn to bear all crosses and outward afflictions patiently, knowing that they come from God, & to wait for deliverance from him; For, whom God loveth he chastiseth. If two children should be fight, and a man coming by should part them, and give correction to one of them, every man would conceive that he were his child whom he corrected: and surely, when the Lord doth lay his rod heaviest upon his children, yet even then doth he show himself a loving Father unto us: Now, if our earthly Fathers corrected us, and we gave them reverence, taking it patiently; should we not much rather be in subjection to the Father of Spirits, that we may live. In a word, if we thus know God to be our God, and our blessed Father, we must love him as our God and Father, fear him as our God, obey him, believe in him, & rest upon him both in prosperity and adversity, as upon our merciful God. The second thing to be known to eternal life, is jesus Christ the Son of God: How God the Son is to be known of us. And therefore seeing no man can know the Father unless he know the Son; therefore this knowledge is as necessary as the former, and concerning this, Saint john saith: We must not only know the Father, but him also whom the Father hath sent, jesus Christ. Now to that end we may know him aright, we must know and believe particularly, that he is our jesus our blessed Saviour and Redeemer, who by his perfect obedience, and his bitter death and passion, Reu. 1.7. hath saved us from all our sins, and from the curse of God and eternal damnation due to the same. And in this one point is contained the height & depth of all knowledge, thus assuredly and beleevingly to know in particular, that jesus Christ was sent of his Father, that in our Nature he might die for our sins, and rise again for our justification. Oh blessed and thrice happy is that man and woman which hath this blessed knowledge put into their hearts by the spirit of God, Rom. 4.23. thus particularly to know and believe that jesus Christ is their jesus and Saviour, who hath died for them to save their souls: And indeed, this is the sweetness of the Gospel, and the marrow of all Religion, not simply to know that jesus Christ is a Saviour, but to know that he is my Saviour; not simply to know that he died for sinners, but for me the chief of all sinners; not simply to know that there is an eternal life, but to know that there is eternal life laid up for me: So that we see, that it is not enough for a Christian to know the history of the Bible, that jesus Christ is the Saviour of the world, and died for those which believe in him: for this knowledge the Devil himself hath, he knoweth, and doth acknowledge jesus Christ to be the Saviour of the world: but we must labour for this particular knowledge, this certain and experimental knowledge: so as we can say in truth of heart, Note. I believe and know that jesus Christ is not only the Saviour of the world, but my Saviour, not only that he died for them which believe in him, but that he died for me, and shed his blood to save my soul: And though this were true, that though but one man or woman in the whole world should be saved, yet we ought to have this certain knowledge, to believe I am the man, I am the woman: and they which have this certain and unfalilble knowledge, they are in the right way to eternal life, but they which have only a general and confused knowledge, swimming in the brain, alas, they abide in death. The third special thing which we must know, is the Spirit of God, How God the holy Ghost is to be known of us. when as we can find and feel the work of God's Spirit within us, when we acknowledge him to be the author and sole worker of this knowledge, when we can know by experience in our own selves, in our souls and consciences, that the Spirit of Christ is in us, Gal. 2 20. 2. Cor. 13.5. that we can say with the Apostle, Christ liveth in me, and that he doth make us with boldness to call upon God, and to cry unto him Abba father, Rom. 8.15. when we do feel the blessed work of the Spirit to mortify our corrupt nature by little and little, weakening the strength of sin, and natural corruption within us, and daily raising us up to newness of life, and repairing in us more & more the blessed image of God in holiness and righteousness, which hath greatly defaced in us by reason of sin and Satan. This is that Knowledge, which whosoever finds put and powered into their souls by the Spirit of Christ jesus, they are happy and blessed: they are in real possession of eternal life: but as for those which want this knowledge, seem they never so excellent, nor think they never so well of themselves, they be but miserable and cursed, and abide in eternal death and damnation. Doct. Having thus at large showed what is that knowledge here spoken of, Ignorance of God and his word in matters of Religion is dangerous. and also the excellent fruits & effects that come from it; and what it is that we must know; as also what great profit this knowledge brings to all those which have it, namely, eternal life: It shall not now be amiss to consider in a word, how dangerous a thing it is to want this saving knowledge, & what great misery come to men and women by ignorance, and want of knowledge. The blessed Son of God himself, who being most true, nay, the very truth and life itself, when he would show the root and very spawn of sin and iniquity, he tells the Scribes & Pharisees, Mat. 22.29. Ye err because ye know not the Scriptures, and the power of God. And to what should we impute this in these days; that men run into errors, and teach false, heretical, nay, damnable doctrine? surely, to this, because men know not the Scripture, and have no knowledge in the word. What is the cause that men live in sin, in drunkenness, whoredom, adultery, swearing, covetousness, & c? Alas, the cause of all is this, because they have no knowledge: There is an excellent place to this purpose, in the Prophet Hosea, Hos. 1.2. where the Lord by his Prophet takes up a great and grievous complaint against the inhabitants of the land, because there was no Mercy nor Truth to be found, but that men lived in Swearing, lying, kill, whoring, thieving, etc. And the reason of all these, is there laid down in these words: There is no knowledge of God in the land. Read the fourth Chapter of Leviticus, Levit. 4. and there it will appear, how highly Almighty God condemned this sin of Ignorance by those Sacrifices that were to be offered up even for the same. Heb. 2.1. Now Ignorance is threefold. 1. It is a simple and mere ignorance. 2. Is a careless ignorance. 3. Is a wilful and an affected ignorance. All these kinds of ignorance are here forbidden and condemned, as the greatest enemies to this knowledge. The first of these, is simply for want of means, 1 Of simple ignorance. which few men in these days and times wherein we live, are able to object; for the voice of God's Ministers have sounded the Lords Trumpet of warning in most places of this land: so that if men now should be ignorant, it must needs be a wilful and an affected ignorance; for by the mercy of our God, we live now in such times as knowledge is even thrust upon men, both by public authority, and the restless labours of Gods faithful Ministers: 2. Cor. 4. so that we may conclude with the Apostle; If the Gospel be hid, it is hid to them that perish, whom the Prince of this World hath blinded their minds: yet notwithstanding that men should want these means of knowledge, yet will not their ignorance excuse them in the day of the Lord; It may excuse à tanto, but not à toto, as Divines affirm, their punishment may be something the less, but it shall not free them from having any at all. The second kind of ignorance that is here condemned as an utter engine to this knowledge, 2 Of careless ignorance. is careless ignorance, which is indeed the only sin of these times, when having the means of knowledge, we care not for it, but neglect and contemn it: this is far worse than the former: and if the former sort of ignorance will not excuse a man, much less will this: Oh, it is the sin of thousands in the world at this day, that out of negligence and carelessness, neglect the means of knowledge offered unto them: 2. Cor. 4. Oh what a fearful sin is this, considering, that if the Gospel be hid, it is hid to them that perish; and that Christ jesus will come at the last to render Vengeance to them which know him not, 2. Thess. 1.8. and obey not the Gospel of Christ. The last, is the wilful and affected kind of ignorance, 3 A wilful and affected ignorance. when men shall please themselves in their own ways, and will not know their error, but labour and strive against it: when a man is addicted to some particular sin, and will not see the same to be a sin; this is the highest degree of ignorance, according to that common Proverb, None so blind, as he that will not see. These are like those rebellious jews the Prophet jeremy speaketh of, which said, jer. 44.16. The word that thou hast spoken unto us in the name of the Lord, we will not hear it of thee, but we will do whatsoever thing goeth out of our own mouth. Alas, how many are there of this sort in these days and times wherein we live that are wilfully blind and ignorant, Psal. 58.5. That will not hear the charmer, charm he never so wisely. Oh let us take heed, as of all ignorance, so especially of this last, for to sin in this degree, is to sin with a high hand against God, and it is a step to that sin against the holy Ghost, which shall never be forgiven. This may serve to condemn that cursed & damnable Use. 1 doctrine of the Church of Rome, who teach, that ignorance is the Mother of Devotion, and the more ignorant, the more devout and religious: Yea, one of their fellows in this land, in a seditious book is not ashamed to say, Radford in his directatory to the truth. pag. 419 Mat. 22.18. that the poor Ploughman that saith his PATER NOSTER, not understanding the words, may pray with more devotion, and please God better, than the greatest Doctor that can make a Sermon of every Petition of the same. But our Saviour Christ the chief Doctor of the Church, he teacheth, that ignorance is the mother of error, sin, rebellion and damnation: And in every place the word of God shows the danger of this sin; that those that live in ignorance, & without the knowledge of God in his world, live in a most fearful estate and condition, abounding in all manner of sin and iniquity, both against God and man. And surely this Doctrine of ignorance is one of the main pillars of Popish Religion, to keep men in blindness and ignorance, that they may not see their filthy abominations: for, if men were not extreme ignorant in the matters of God and his Word, how could they be so abused and deceived, to worship stocks and stones, to fall down to dumb Images, etc. Use. 2 Secondly, this shows the fearful estate of all those that live in ignorance without the knowledge of God and his word: these men must needs live in sin and wickedness; for ignorance is the mother of all sin: And surely, Hos 4.1. it is a fearful judgement of God upon this people: for, as the Prophet saith, There is no knowledge of God in the land: so we may say generally, There is no knowledge of God amongst many; Act. 17.30. but all kind of sin and wickedness abounds, because men live in ignorance without the knowledge of God and his Word, as Popery, Idolatry, carnal security, presumption, swearing, blasphemy, contempt of the Word, profanation of the Sabbath, neglect of all religion and good duties, all spring from this root; want of knowledge. Luk. 23. Paul persecuted the Church of God, but it was through ignorance: And our Saviour prayed to his Father for his persecutors, Mat. 11.20. because they knew not what they did. Oh, if men knew what a fearful thing it is to live in ignorance, and to want, neglect, or contemn the means of knowledge: how durst they dishonour God as they do? but so long as men live in ignorance, so long they will run into all sin, be profane and wicked. But of all ignorance there is none more dangerous and pernicious, and so a fearful sign of Reprobation, as wilful ignorance, when men shall shut their eyes at the light of the Gospel stop their ears, harden their hearts, and despise knowledge: Wisdom crieth without, Pro. 1.20. O ye fools, how long will ye love foolishness, and the scornful delight in scorning, and Fools hate knowledge? because I have called and ye refused, I have stretched out my hand, and none regarded: but ye despise all my counsel, and would none of my Nurture, I will also laugh at your destruction. Well, you hear that ignorance is a great sin, especially, wilful ignorance. You hear again that it abounds in most places, generally, the body of our people be exceeding ignorant, as though they had never heard of God: Now, where ignorance abounds, there sin abounds, and where sin abounds, the curse of God must needs hang over their heads, as in that place of Hosea, the Lord threateneth, Hos. 4.2.3. that because of sin, he will make the whole Land to mourn. Thus having showed the sin itself, Ignorance, the Nature of the same, that it is opposite to knowledge, we will proceed a little further, and show the causes, why this fearful judgement of God reigns in most places, and why people are so ignorant. And secondly, the remedy of this sin, how people may get out of it, and so come to the knowledge of God, and Eternal life. The main cause why people be so ignorant as they be, Causes of ignorance. is the want of teaching in most Congregations, howsoever it hath pleased God that this complaint cannot be taken up of this Country, & parts: 1 Want of Preaching yet I am not ignorant, that in some Towns and Parishes they have the Word very seldom preached unto them, perhaps monthly, or less: Now, Pro. 29.18. Where the Word is not preached, there the people perish; or where vision fails, the people are naked, void of knowledge, Rom. 10.14. grace, or the fear of God: How shall they believe without a Preacher? so, how should they know God, Mat. 15.14. Hos. 4 9 unless they be taught? for, if the Blind lead the blind, both fall into the ditch: And again, There shall be like Priest, like people: Like Shepherd, like sheep; an ignorant, careless and unconscionable Minister, an ignorant, blind, and profane people. And how can it be otherwise: And therefore in the three first Chapters of the Revelation, where the Holy Ghost commends or discommends the Minister; he doth likewise commend or discommend the people, for the good estate of the people, depends (for the most part) on the good pains of the Minister. 2 Carelessness of the people. Another cause why ignorance abounds, is the wonderful security and carelessness of the people, they have no desire to know God, nor love, nor desire to the sincere Milk of the Word: yea, they are well content to live still in their damnable ignorance and blindness: 2. Pet 2. job. 21.15. Mal. 3 14. Who is the Almighty that we should serve him, and what profit should we have if we should pray unto him? And again, It is in vain to serve the Lord, and what profit is it that we have kept his commandment? Poor Souls, they think themselves to be in good estate, that they have knowledge enough, so long as they can say the Lords Prayer, the ten commandments and the Creed; and so it comes to pass, that they despising knowledge, and contemning the means, especially, the Ministry of the Word, they remain so blind and so ignorant as they be. The third main cause of ignorance, is man's natural corruption; 3 Natural corruption of man jer. 10.14. Every man by Nature is a beast by his own knowledge: Man by Nature hath no more knowledge of God, than a beast; When Adam fell, he lost that excellent knowledge of God, and now by Nature we are blind & ignorant, without the true knowledge of God in jesus Christ, till the Lord do enlighten us, and open our eyes, and reveal his Son jesus Christ unto us in the ministery of his Word, the glorious Gospel of jesus Christ. Now let us come to the remedies: Ignorance of God's word is a great sin, Remedies of Ignorance. and a fearful judgement of God upon any people; for, they can never come to faith, repentance, obedience, and etetnall life so long as they live in it; no, they must needs live in all sin against God and man. Well, 1 To see our ignorance, and to repent of the same. would you know how to get out of your ignorance, and so from under this fearful and heavy judgement of God that lies so heavy upon you? would you come to knowledge to know God the Father, and his Son jesus Christ, which is the only way to eternal life? You must then repent of your ignorance, Io. 17.3. Act. 17.20. you must carefully see it, and acknowledge it that you be extreme ignorant in God's matters, blind in God's word, without the true Knowledge of God in jesus Christ; you must see it and confess it, and withal be sorry for it, and bewail your estate that you have lived so long in ignorance; and withal, you must desire the pardon of the same at God's hands, and labour to come to knowledge in time to come. Secondly, if you would get out of your woeful ignorance, and come to true knowledge, 2 Attend upon the ministry of the Word preached. 1. Pet. 2.2. Rom. 1.21. & 10.14. 1. Cor. 1.21. Act. 2.37. you must then carefully use all holy means to come thereto. First, above all the rest, you must hunger and thirst after the Word of God, the preaching of the Word: Frequent Sermons, and tread in God's house where wisdom cries unto you, and utters her voice. The preaching of the Word of God is the most excellent means to bring men out of the gulf of their ignorance to saving knowledge, true faith, and eternal life. A third means to get out of ignorance, and to attain unto this saving Knowledge, 3 To read the Scriptures. is the diligent & careful reading of the holy Scriptures, the old and new Testament, according to that of our Saviour, Search the Scriptures, Io. 5.39. Psal. 119. Psal. 1.2. So that serious reading of the Word, with meditating upon the same, it is a most excellent means to get out of ignorance, and to come to knowledge. 4 The reading & hearing of godly Catechisms. A fourth means to get out of ignorance, and to attain to this saving Knowledge, is the reading & learning of Catechisms, which contain the sum of Christian Religion: It is a special means to bring men to knowledge; and howsoever men think base of this kind of teaching; yet it is exceeding profitable and necessary, and a special means to bring men to knowledge; and as for those that understand not the Principles of Religion, certainly, their case is dangerous; for Faith is not without the knowledge of these Principles in some measure, of the Law, the Gospel, Faith, Sacraments, Prayer, the Trinity of persons, etc. The last special means to get out of ignorance, and to attain to true and saving Knowledge, 5. Care to practise that we know. is for a man to frame his life according to the Word of God, to lead a holy, a Christian, and a godly life; that howsoever his knowledge is not great, yet his care and desire to walk with God, Luk. 12.47. to lead a holy and sanctified life, & to live according to his knowledge, this pleaseth the Lord well: Hos. 6.6. for I doubt not but little knowledge when the same is found in Christian obedience, is far better, 1 Sam. 15. & more acceptable with God, than much knowledge when obedience is wanting. Well, to conclude this point, the use of this Doctrine concerns both Minister and people. Use. 1 First, the Ministers who take upon them the charge of men's souls, The Minister's duty. Io. 21. and stand bound unto God by a solemn vow and obligation, To feed the Flock of God that depends upon them, and over which they be made Overseers and Shepherds: and therefore woe unto such Ministers as be themselves ignorant, 1. Pet. 5. Hos. 4.6. Ezec. 3. and cannot teach; or profane and unconscionable, and therefore will not take the pains to teach the people of God, but suffer them to lie and rot in their ignorance, and so suffer them to perish for want of knowledge: How will such answer it in the day of the Lords wrath, when God will lay the blood of men's souls to their charge? And surely, Soule-murder, it is the highest degree of murder. Christ was moved with pity when he saw the people scattered abroad as sheep, having no shepherd: Mat. 14.14. But these Dumbe-dogs that cannot bark, so they may have the Flesh and the Fleece, they care for no more. Christ saith, that his Ministers that love him, will Feed his Lambs; and he gives this commandment three times to Peter's, Io. 21. as the trial of his love to Christ: but if we may try the love of Ministers to Christ jesus by this mark, namely; their careful, conscionable, and continual feeding of Christ's Sheep: We may then say, the love of many to Christ is like that of judas, he kissed him & killed him all at once, betraying him into the hands of his enemies to be crucified. These contrary the members of Christ, by them betrayed into the hands of the Devil, to destroy both soul and body in Hell fire: and therefore all such unconscionable Ministers, as either preach not at all, or else but coldly & carelessly, though they should swear that they love Christ jesus, yet the love of Christ is not in them. Oh then, let this admonish all Ministers of God's Word, that as they love their own souls; yea, as they desire God's glory, and love the Lord jesus Christ, and have any pity of the poor Souls of his members, that they may not perish for ever in hell; so they would use all careful diligence in Preaching the Word in season, and out of season, in labouring and using all careful diligence to save men's Souls; to teach them, to Catechize them, and to instruct them, that so they may be saved. Use. 2 Secondly, for the people, they are to know, and to be assured, that Ignorance of God's Word is a great and fearful sin, The Hearers duty. and a heavy judgement of God upon this Land, it abounds wonderfully with ignorance; and so long as men be ignorant, they will be profane. I would to God I had no just cause to complain of this our people: but the truth is, that though we be the Lords Vineyard, and he hath hedged us about, and planted a Vine-presse, even the Preaching of the Gospel, to water the Land, yet as Paul saith; Mat. 22.29. 1. Cor. 15. I speak to your shame, some have not the knowledge of God. Now, if Paul might say so to the Church of Corinth; surely, this may as well be verified of many in our Church; I speak to your shame, some have not the knowledge of God: Nay, that complaint of the Holy Ghost in another place may justly be taken up against us; Whereas, concerning the time, ye ought to be Teachers: yet had ye need to be taught the Principles of Religion. Even so, whereas the most of us, if we respect the long time God hath taken in teaching us, we might have been teachers; yet the truth is, the most had need to be taught the a. b. c. even the principles of Christian Religion. Oh then, I beseech you in the fear of the Lord, that you would now at last look into your estates; It is not the least of God's favours towards us, that he hath spared us so long, that he hath not cut off the thread of our life in the days of our ignorance and blindness, as many have been before us: Let us now make haste to Return unto the Lord, & repent of this sin, That we may live in his sight. Thus much for the second fruit of our conversion and sincere Repentance, We shall have knowledge. Now it is further added, And endeavour ourselves to know the Lord. AS a true, lively, Meaning of the words. and saving Knowledge is a fruit of true Repentance and Conversion unto God: so in these words, We shall endeavour ourselves to know the Lord; is here laid down the fruit of saving knowledge: namely, to hunger after more knowledge, as the Man of God had no sooner cast his Mantle upon Elizeus but he ran after him: so, if the Lord do but cast one dram, and put one spark of this saving knowledge into the heart of any man or woman, it will make them to run after the Lord, with an earnest desire and endeavour to get more knowledge. The Word here translated Endeavour, it signifieth to prosecute earnestly, Three things required, to get this saving knowledge. and to hunt after the knowledge of the Lord, even with no less pains, nor less perseverance, nor with no less pleasure than the Huntsman doth follow his game. So then this word commends three most excellent virtues unto us, in seeking after the Knowledge of God: for, as those which follow the game, take great pains, run through thick and thin. And secondly, they persevere, and continue from morning till night, and will not leave till they kill; and thirdly, take great delight in their pains. Even so should we, in seeking this blessed knowledge of God, use these three: First, use all pains & diligence. Secondly, persist and continue in seeking. And thirdly, take pleasure in it. Hence then out of the first of these, Doct. Labour and pains required in all that will get saving knowledge. we are taught this Doctrine, that a Christian man or woman must not be secure, idle, or slothful: but use all possible pains, diligence and labour for the attaining of this saving knowledge. We shall endeavour ourselves to know the Lord, saith the Text; that is, we shall use all possible means to attain to this saving knowledge of the Lord jesus. For, it fares with this heavenly knowledge as with a man in a dropsy, the more he drinks, the more he thirsts and desires drink: so, We shall endeavour ourselves, that is, we shall hunger and thirst after this heavenly knowledge, as the food of our Souls, and never be glutted with it, but labour to abound more and more in it. And for the further confirmation of this point of doctrine, the Scriptures afford us divers examples of God's children, who have been content to take great pains to seek this knowledge of God. 2. Reg. 4.23. When the Sunamite would go to the Prophet Elizeus, her husband answered, Why wilt thou go, seeing it is neythor New Moon, nor Sabbath day? Out of which words it appears, that upon such days they used to go, yea far journeys to be instructed in the Word: L●k. 8.1.2. Act. 8.27. Luk. 13.24. So, in the Gospel we shall read, that the people took long journeys and great pains to hear our Saviour Christ: It was not the tediousness of the weather, the distance of place, nor the weakness of their Sex, being many of them women, that could any whit discourage them from seeking after jesus Christ the Saviour of their souls. And we read of the Eunuch, who went a long, troublesome and costly journey to jerusalem to get this knowledge of the true God: And it is the Precept of our blessed Saviour himself, That we strive to enter in at the strait gate: These examples, and the like, whereof the Scripture is full, all serve to confirm the truth of this point unto us; that diligence, labour and pains are reqvired in all those that would attain to this blessed knowledge. It is not for a Christian man while he is here to cast himself upon a bed of ease, as jezabel upon her bed of fornication, and to promise a rest unto himself here: but there must be a continual growth and proceeding of knowledge, faith, repentance and the like graces: And if a man to gain worldly riches or honour, or knowledge, or the like, will go far and near, by sea, and by land; how much more ought a Christian man to take pains to obtain that knowledge which will bring us to eternal life, and puts us into a real possession of God's Kingdom? This doth most justly condemn many amongst us of great contempt and damnable negligence; Use. who will not take any pains to get this Knowledge? nay, though it be brought unto them, yet many ungratefully trample this blessed Knowledge under their feet: Alas, if we could see the want of this Knowledge, what a dangerous thing it is, even that which brings endless confusion, Io. 17.3. and also the good and gain which comes by it, namely, eternal life and salvation; then surely we would seek far & near for it, as the people of God do and have done. But of this before. Secondly, Doct. this word Endeavour doth import unto us the perseverance that is required in all those that seek for this Knowledge. Perseverance and constancy is required in seeking for saving knowledge. Act. 17.12. We see the Huntsman for his pleasure in his game, he can be content to seek in every bush, and to plod every furrow till he find his game, and then he never leaves from morning till night! Oh, how much more should we seek and never lin seeking for this heavenly and saving Knowledge till we find it. The men of B●rea are commended for seeking & turning their books, to confirm and to increase this Knowledge in them: So should we not only hear, but also Search the Scriptures, examine every Chapter, leaf by leaf and line by line till we find this Knowledge: It is not enough to begin to seek, bot we must continue seeking for this Knowledge: Luk. 11.62. He that puts his hand to the Lords Plough, and looketh back, is not meet for the Kingdom of God: Mat. 24.4. but he which endures to the end, shall be saved. Again, 1. Cor. 16.13. Stand fast in the faith, quite you like men, and be strong. This is further cleared by that speech of our Saviour to the Church of Smyrmye: Reu. 2.10. Be thou faithful unto death, Gal 33. and I will give thee a Crown of life. And Paul blamed the Galathians, and called them Foolish, for beginning in the spirit, and ending in the Flesh: for not holding on as they had begun: and surely, the estate of such men is most fearful, it had been better for them that they had never known the truth: Nay, it had been better for them that they had never been borne, 2. Pet. 2.20. as Christ speaketh of judas, & as the Apostle observes: If they after they have escaped from the filthiness of the World, through the acknowledging of the Lord and of the Saviour jesus Christ, are yet tangled again therein, the latter end with them is worse than the beginning. And the reason of this Doctrine is clear; Reason. for of all graces & virtues, it is only constancy and perseverance that shall be crowned. As no sin condemns a man, but this final impenitency or continuance in the same sin: so no grace or virtue shall be crowned, but that which continues to the end. It is only continuance and perseverance in any grace whatsoever that shall be crowned with glory: for, If a righteous man turn from his righteousness; Ezec. 18.24. and do the thing that is evil, all the righteousness that he hath done, shall be remembered no more, hut in the wickedness that he hath committed, in the same he shall die. And therefore we may safely conclude, that continuance & perseverance in seeking after more knowledge, & every spiritual grace is that which doth crown all our virtues whatsoever. If then thou hast entered into the profession of Religion, Use. if thou hast begun to show thyself sound in knowledge, and that thou hast tasted of the power of God's Word: Oh, be constant in that soundness and in that sincerity: Go on in the same, grow daily more and more towards perfection; let thy works be more at last then at first: And surely, this exhortation is very needful, and cannot sufficiently be urged in this backsliding age, wherein, many with Demas fall into love with the world, Reu. 2.4. and with the Church of Ephesus lose their first love, and grow secure and careless: nay, neither hot nor cold in Religion; but the Lord one day will spew such back sliders out of his mouth: Alas, we are hardly brought on to make a beginning in matters of Religion; for, it fareth with us as it did with Zacheus, Luk. 19 when he had a purpose to see Christ, the multitude stood in his way, that he was constrained to go up into a Figtree: so fareth it with every Christian man and woman, when we have entertained any good purpose of heart to seek the Lord, to labour to get knowledge into our Souls, and to grow and increase in the same: Oh how many lets and stumbling blocks will Satan now begin to lay in our way, inward and outward, and all to keep us from enjoying of Christ! But when a man shall over stride them all, and give up his name to Christ, and then fall away, this were a most woeful estate and condition, Note. they are no better than dogs and swine; and it had been better for such that they had never known the truth, then after they have known it to fall away: for, how doth this man or woman cause the Lord by degrees a little & little to take away from them his Spirit, that whereas, in times past they had a love to the truth, & were careful to hear, and to sanctify the Lords Sabbath; he might now upon their contempt of grace give them over as prisoners to Satan, who shall so manicle their hands, feet, yea, heart and all, that by degrees they shall grow to hate and contemn both grace itself, & the means to obtain the same. Thirdly, we must not only use pains, and persever in seeking for this knowledge; Doct. but we must also take delight in the same: A godly man seeks after knowledge willingly and cheerfully. We see those that follow their sport, take great delight in it; & this pleasure of theirs swallows up all their pain, and makes it seem nothing unto them: So should we in seeking for this blessed knowledge, find our hearts ravished with a love and a liking; and a godly pleasure in the same: You shall see, that this hath been the affection of the children of God in all ages. Thus did job, I esteemed thy word more than my appointed food: job. 23.12. And this affection was in the Prophet David, when he saith, Lord, what love have I unto thy Law, Psal. 119. all the day long is my study in them. And in the description of a godly man, the Prophet David observes this to be one property in him, Psa. 1.2. He meditates in the Law of God day and night: which show unto us that he takes delight in it: for otherwise he would never, by night especially meditate upon the same. And jeremy, after he had found the Word of God, jer. 15.16. he did eat it, and it was sweet unto him; nay, it was his joy, and the rejoicing of his Soul. Psal. 16.10. And the Prophet David speaking in another place of this knowledge, saith; That it is more to be desired then gold, yea, than much fine gold; sweeter also than the honey and the honey comb. And that which the Apostle setteth down concerning Alms, Mat. 22.37. Rom 12.8. Deu. 6.5. 2. Cor. 9.7. Ezec. 3.3. As every man wisheth in his heart, so let him give, not grudgingly, or of necessity, but willingly, for God loveth a cheerful giver; may truly be understood of every Christian duty. When we pray, we must pray unto God cheerfully, when we are to hear the Word preached and taught, read, receive, or what duty else we are to perform in God's service, cheerfulness is required. And indeed, this is that which puts the difference betwixt the godly and the wicked in all Christian duties whatsoever: The wicked man with Cain comes with his Sacrifice as well as Abel: And so, for hearing, reading, prayer, receiving, and the like, the Hypocrite comes so masked unto these duties, that the child of God at all times is not able to decern betwixt them both, the godly and the wicked: yet if they would sit as judge over their own hearts, they might even by the rule of this Doctrine, Note. perceive a great difference: for, the one doth perform these duties for fashion sake, for fear of the Law, shame, punishment, or the like; whereas the child of God doth perform them willingly and cheerfully, notwithstanding no temporal Law did require the same, but only in obedience unto Gods most righteous laws and holy commandments. And surely, there can be no greater joy to any Christian soul, then to know how God the Father is affected unto him, and loves him as his child; to know that jesus Christ hath been content to shed his own heart blood to save his soul; and to know the power of God's Spirit, weakening our corruption, and making us to cry Abba Father: this knowledge passeth all knowledge in the world, Rom. 8.15. this will bring peace of conscience, and joy in the Holy Ghost. Seeing that we must seek after Knowledge so willingly and so cheerfully, Use. as the Huntsman after his game. And so that all duties in God's worship and service, are to be performed of us willingly and cheerfully: we learn how God doth esteem of our actions, and that not according to the work itself, but according to the affection of the doer: This is clear by the Lords own words, when he saith, This people come near me with their mouth, Esa. 29.13. and honour me with their lips, but their hearts are far from me. Alas, what the better to draw near to the Lord with our lips, when our hearts are from the Lord: It is the service of the heart that the Lord looks after: and this was Ezechias comfort and cheer, when he was to go the way of all flesh, that he could say in truth of heart; Esa. 28.3. Remember Lord that I have walked before thee in truth, and with an upright heart. And what is the cause why carnal men and women never seek for this knowledge, but come always to the Ministry of the Word for custom and for fashion sake? Alas, they could never find the excellency of this Knowledge, they never felt the power of this Knowledge, they never yet tasted of the sweetness of this Knowledge, & then no marvel they prise it not, nor hear it with any cheerfulness at all. Oh then, let us all labour to feel our spiritual want of it, that so we may hunger and thirst after it as the spiritual food of our Souls. Then shall we endeavour ourselves to know the Lord. One thing more may be noted from these words, that seeing the child of God upon his Repentance & true conversion unto God, Doct. hath not only true sanctified Knowledge, God's children labour for an increase of knowledge daily in them. Then shall we have Knowledge, but more than that, We shall endeavour ourselves to know the Lord: that is, not rest content with a small measure of the Knowledge of God's will; but to attain every day to a greater measure of the same. Hence we are taught this point of Doctrine, that the children of God are not content with a little knowledge, but they still desire for more, and labour to grow, and to increase in Knowledge. The covetous man the more he hath, the more he covets: Even so the Christian man and woman is right covetous of heavenly matters, he covets daily for more knowledge in the Word, to have a greater part in this blessed Knowledge of God, and of our salvation by jesus Christ: and in this regard the child of God is like unto a man in a dropsy, the more he drinks, the more he is a thirst: Even so, the more knowledge the child of God hath, the more he hungers and thirsts after this Knowledge, that he may grow in the same. And this is a special point to be noted, that there is no standing at a stay in Religion, for either we must go forward or backward, either we must grow daily in Knowledge, 1. Thes. 4.4. or else we must needs decay in Knowledge. And for this cause Saint Paul doth often pray for those Churches to whom he writes, that they may grow in Knowledge and spiritual understanding; and Saint Peter he exhorts us, 1. Pet. 2.2. As new borne Babes to desire the sincere milk of the Word, that we may grow thereby. Where he lays down three most excellent points. First, that here we be but as babes in Knowledge, and children in understanding of the Word: We know here but in part. Secondly, he shows the means whereby we must increase in knowledge, namely, the sincere Milk of the Word of God, the Preaching of the Gospel of Christ; it is the food of our souls whereby we must be nourished to eternal Life. And thirdly, the end of the preaching the Gospel; namely, that we may grow in knowledge, grow in faith, grow in obedience: so that though men hear the Word, yet if they grow not, and are not bettered by it, they are no good hearers, the Word hath no good fruit in them. This duty of growing, and increasing in Knowledge, and all spiritual graces is often urged in the Scripture: 1. Cor. 13.9. 1. Thes. 4.4. 2. Pet. 3.18. Heb. 6.1. Pro. 4.18. We beseech you brethren, & exhort you in the Lord jesus, that ye increase more and more, grow in grace. And again, Let us be led forward to perfection. And the Prophet compares the graces of God in the Elect, to the waters flowing from the Sanctuary, Ezec. 47.3. which were at the first to the Ankles, then to the Knees, next, to the Loins; and last, to a River that could not be passed over: So are the graces of God in the Elect, though their beginning be but small, yet they increase daily till they come to that full measure the which the Lord hath allotted to every Christian. The Doctrine being thus cleared, we will now come to the uses of the same. Use. This Doctrine doth concern us all very nearly, we profess ourselves Scholars in the School of Christ, now then let us not prove Truants, after long teaching and preaching, to prove ignorant of the Principles of Religion, as the a.b.c. If our children go to School and learn nothing, it must needs be that they play the Truants, or else they have a bad Master: Even so, we being long taught in the word, what shame is it that we should still prove ignorant of the Word of God? We are trees in the Lord's Orchard, he prunes us, he dresseth us, he watereth us by the conntinuall preaching of the Gospel; & therefore let us not be as dead stocks and barren trees, for such are good for nothing, but for the fire. We are careful to see our children to be nourished, to grow to be men; we are careful and joyful to see our cattle thrive, to see our corn grow: And shall we have no care for our own poor souls? shall they be of less esteem with us, than our very beasts? shall we use no means to have our poor souls fed and nourished, that we grow in the Knowledge of God? it is the farewell Peter makes to the jews, to whom he wrote, exhorting them to Grow in grace, and in the knowledge of jesus Christ. We see, that men do try themselves whether they grow in wealth, they will cast up their books, take account to see how they have gained at the years end. Oh let this be our practice, I beseech you, to try our knowledge, whethet we grow in knowledge, whether we have more knowledge this year, than we had the last, If we have not, alas, we are unprofitable Scholars in the School of Christ: Now, what a shame is this, that after long teaching and preaching, there should be no profiting, no more knowledge in men and women now, then three, four, or ten years ago; but that they should remain as blind and as ignorant as many years ago: Oh, it is a dangerous thing, for if we grow not forward, than we go backward. If a man should put his child to Nurse, and after two or three years should find his child nothing grown, he would surely be grieved. Alas, if we shall after many years preaching grow nothing in knowledge, it is a manifest sign that we are indeed but starvelings: and therefore let us every one in the fear of God, labour to Grow in grace, and in the knowledge of jesus Christ. And seeing the food of our souls, and the means whereby we must grow, is the preaching of the Word; Let us hunger and thirst after it, let us seek for it, for if that be wanting, it is impossible we should grow in knowledge, or in any grace of God to eternal life. And thus much for the third fruit or effect of true Repentance; namely, a hungering after more knowledge, and a daily growth and proceeding in the same. It followeth. His going forth is prepared as the Morning. IN these words is here laid down the fourth fruit and effect of true repentance; namely, that when as sinners do truly Turn unto God, and draw near unto him by true repentance, then will he draw near unto us to help us, and to deliver us out of all our misery. The meaning of the words. His going forth is prepared as the Morning, that is, as though the people of God should have said, Although the Lord hath let us lie a long time in misery, so as he seemed to have clean forgotten us; although he hath hidden his face from us for a little time, yet now he is coming to secure us: for by this coming forth of the Lord, is signified his help and comfort, which he is ready to show to his people in time of great extremity and need. As the Morning, The meaning is, that even as the bright beams and clear countenance of the Sun, after a windy, tempestuous, stormy and boisterous night is very comfortable: even so, the bright beams of God's mercy breaking forth, and shining upon our hearts after a sad and solemn, nay, a dark and cloudy night of affliction, it is most comfortable to glad and rejoice the distressed Soul of a poor Sinner. Doct. From whence we observe this Doctrine, that howsoever God doth humble his children for a time, Howsoever God doth humble his children for a time, he forsaketh them not for ever. yet he forsaketh them not for ever; the Lord putteth under his own hand, he is privy to the sighs and groans of his servants, and in his due time he will deliver them; howsoever their afflictions may continue upon them, perhaps a long time together, and that they have no breathing time, No, not to swallow their spittle, as job complaineth; Psal. 37.24. job. 7.19. yet He that keepeth Israel doth neither slumber nor sleep, and when he hath sufficiently humbled us, He will then arise, and have mercy upon Zion. Esa. 54.7.8. This the Lord expresseth by the Prophet Esay, For a little time have I forsaken thee, but with great compassion will I gather thee: In a moment in my anger I hid my face from thee, for a little season, b●t with everlasting mercy have I had compassion on thee: Psa. 34.15.18 This is acknowledged by the Prophet David, where he saith, The eyes of the Lord are upon the righteous, and his ears are open unto their cry: The Lord is near unto those that are of a contrite heart, and will save such as are afflicted in spirit. What larger promise can be made unto the afflicted then this, that his ears are open to their cry, and that he will save such as are afflicted in spirit. And this is it which our Saviour himself often allegeth for the comfort of his Disciples; joh. 14.18. Mat. 18.20. Mat 28.20. Gen. 41.14. jam. 5.11. Exod. 12.41. Psal. 18.1. Dan. 6.23. Micha. 7.8.10 I will not leave you comfortless, but I will come unto you, lo, I am with you to the end of the world: This appeareth by the histories of joseph, of job, of the Church in Egypt, of David, of Daniel, whom the Lord did humble for a time under the heavy burden of fore affliction; but it was but for a time; for comfort was even then prepared: and when the time of refreshing came, it broke out as the rising of the Sun, and the bright beams of the Morning after a tempestuous night, which of all things is then most joyful and comfortable. And so shall it be with all the godly; let their afflictions be what they may be, inward or outvard, of body, or of mind, or of both; the Lord may seem for a time to have forgotten his; but he that should come will come, and will not tarry, and when deliverance is most welcome, and that we utterly despair of any comfort of ourselves, then will the Lords Mercy & deliverance break forth as the Morning. And to this purpose are the words of Solomon, where he saith, The hope that is deferred, Pro. 13.12. is the fainting of the heart: But when the desire cometh, it is a tree of life. All these Testimonies are so many witnesses of this truth, that howsoever God's children go drooping for a time, through the sense and feeling of their sins, and cannot any way, or by any means receive any comfort, or howsoever outwardly they may be afflicted, yet God hath determined their deliverance: His coming forth (to comfort and deliver them) is prepared as the morning, etc. Now, this deliverance which the Lord hath promised to his children, to comfort their wounded consciences, God's deliverance compared to the morning in three respects and those that are in misery, he compares it to the rising of the Sun, and the bright and comfortable beams of the morning for these three causes. First, because that though the Lord do seem to forget his people for a time, and defer his help; yet in his good time he will come with abundance of comfort, and cause the bright beams of his favour and the clear Sunshine of his mercy, A Simile. to shine into our distressed souls. If a man were in a waste wilderness in a dark and solemn night, and see neither Sun, Moon nor Star, but hear the fearful and terrible roaring and veling of wild beasts: Oh how glad would this man be, after a dangerous, tempestuous, stormy and solemn night, to see the face of the Sun, and the comfortable dawning of the day: Even so, what can be more comfortable to a poor distressed Soul, and a wounded conscience, after many black and stormy nights of affliction, when the conscience of a poor sinner is upon the Rack, and when a poor Soul shall see the anger of God against sin, see the torment of Hell, and his own conscience accusing him for sin? What can be more comfortable or more longed for of such a man, then to behold the bright beams of God's mercy in jesus Christ; to see the comfortable face of God to shine upon him, and to have a sense and feeling of his mercy? Act. 27. When Paul and his company had not seen the Sun nor Moon for a long season, at length they were glad to see the light appear, Even so, when a poor soul hath been plunged, even to the bottom of the sea of desperation, and sees no one glance or glimmering of God's mercy, but rather hath a long time wrestled against the waves of desperation, then to see but one spark or glimmering of God's mercy, it is that which makes the hearts of God's children to leap for joy. Secondly, it pleaseth the Lord to compare his help to the rising of the Sun, because as nothing can hinder that from rising, but it keepeth continually that course which God hath set it: Even so the Lord he hath prepared the help of his people, and the Devil, nay all the Devils in Hell cannot hinder him, no more than we can by all our skill and might, hinder the rising of the Sun. And surely, this is greatly for the comfort of God's children, that when the Lord is once: Prepared, and coming to help them, no Creature in heaven or earth can stay or stop him. Thirdly, as the morning doth not diffuse and spread his light over the earth all at once, but by degrees, by little and little, as the Sun grows higher and higher: Even so, the Lord for the most part makes his love and his mercy known unto men, not all at once, but by degrees, by little and little, as it seems best to his Majesty, and for the comfort of his children. Seeing the Lord is Prepared to help us, and that with abundance of comfort, and so as no Creature, no, not the gates of Hell cannot hinder him, but he will make his love known unto us: We must all learn to possess our souls with patience, to await the Lords leisure for our deliverance; not to prescribe unto him the manner or the time when we would be delivered. It is sufficient for us to know that comfort is prepared: We are ready in our troubles when we find not present help at hand, to suppose the Lord to be far off, and so grow impatient of delay, & cannot abide to wait the Lords leisure; so soon as God's hand is laid upon us, we look to have it taken off, and so soon as we feel the heat of affliction, we look that God should quench it: This made the Prophet David in the heat of his affliction to cry out; Psal. 10.1. Why standest thou so far off O Lord, and hidest thee in due time, even in affliction? And in another place he saith, Hath God forgotten to be gracious, and hath he shut up his loving kindness in displeasure. Thus the children of God have wonderfully been assaulted, and the flesh sometime wrestling against the Spirit prevaileth, and for a time getteth the upper hand. But seeing our doctrine hath taught us (as we have heard) that howsoever God doth humble his children for a time, yet he forsaketh them not for ever: but in the midst of all their afflictions and trials, mercy and deliverance is prepared for them. Let us learn here (how great so ever our conflicts be) not to despair of God's mercy, but to Tarry the Lords leisure: for it will surely and certainly come, even as the Sun is sure to rise though it be set for a time, or hidden by a thick cloud, yet it will break out and appear most comfortably. Use. 2 Seeing the Lords coming unto the godly is prepared, and therefore most certain to come: So the same shall come as the Sun in the morning, most comfortable: We are taught here that our deliverance from God shall be sure to come, when we can most of all prize it, and when the same shall be most welcome unto us. A Merchant takes his voyage into a far Country, A Simile. and makes his reckoning within so many months to return, his loving wife at home, about that time appointed, with gladsome heart looketh daily for his return: but by distress of weather, or some other accident, she hears not of him; or if she do, the news is most uncomfortable: thus she hath her heart possessed with sorrow, having more cause of fear, then hope: At last, when sty thinketh least, her dearest husband returneth safe with great store of wealth; who is able to express her joy, and is not her joy the greater, and her husband so much the more welcome for that he stayed so long? Yes doubtless. So it fareth with our God: his delaying of comfort and deliverance, makes us to prise the same the better when it doth come: When we have lain a long time under the heat of God's wrath, and suffered a sore night of affliction, when our sins have mustered themselves before us, and gone over our heads, as afore burden too heavy for us to bear; and when we shall seem altogether lost in ourselves, then to be found of the Lord is most sweet and comfortable: Oh it is the case of many of God's dear children that have undergone a sore night of affliction and sorrow for sin, A principal comfort for the afflicted soul. and have been ready to say, I am cast out of thy favour: yet hath the Lord at last answered their long expectation with a joyful Morning of Sunshine of his mercy and favour, & the bones that seemed to be broken have rejoiced: Oh then let us stay our souls upon this, that howsoever, No chastisement for the present seemeth to be joyous, Heb. 12.11. but grievous: yet there is a time when it shall bring the quiet fruit of righteousness unto them that are exercised thereby: Deu. 8.16. In regard hereof, Moses the man of God saith, That the Lord humbled his chosen people, and proved them, that he might do them good at their latter end. And in my poor judgement, a man may gather far more undoubted assurance of God's everlasting favour towards his soul by these inward afflictions, then by any outward prosperity in the world whatsoever: the Lord grant unto his poor afflicted servants, that their troubled souls, which with sorrow for sin, are cast down so low, that they may reap this gracious blessing. It followeth. And he shall come unto us as the rain, even as the latter rain unto the earth. IN these words the Prophet doth yet more fully express the mercy of God towards poor distressed souls, by the later rain that falls upon the earth: that even as rain is most welcome to the scorched & parched earth in the time of summer, after a long drought to cool the heat, and to quench the thirst thereof (as our own experience this last summer hath taught us) as also to ripe the fruits of the earth, and to bring them to perfection: Even so, when poor souls be wounded and spoiled of all sense and feeling of the mercy of God in jesus Christ, and lie bleeding in their miseries, scorched & tormented with the heat of God's anger for sin even when men seem to be past hope: then if the Lord send a gracious rain, and a blessed shower to quench the heat of their poor afflicted souls for sin, it shall be most welcome, for than is mercy most welcome when men have felt the bitter smart of sin. But of this more largely the doctrine before. Now, The ends wherefore the Lord doth defer his help. if any ask wherefore the Lord lets his own people lie oftentimes so long soaking in misery before he help them, and then helps them when as there is least hope of help. I answer, he doth this. First, for the trial of their faith, whether they will depend and hang upon him, also, for the exercise of their faith and patience. Secondly, to make them see and know, that they be nothing in themselves, but that the strength they have is in Christ. Thirdly, to stir them up to seek and pray unto him more earnestly for help and secure. And lastly, to make them highly to esteem of his mercy, for such things as be easily come by, are lightly esteemed; but things which be long in getting, cost much trouble and pains, and likewise such things as come in time of great trouble and need, they must be most set by; and therefore the Lord defers his mercy often to the last gasp, that so it might be the more esteemed. This may teach us to continue our patience, and to wait still his leisure: though he defer long, and seem to forget us; yet We must live by faith, We must hope for life in the midst of death, and say with job, Though thou kill me, yet I will trust in thee. So, though the Lord defer his help and comfort many years, yet we must never let go our hold, but still hang upon his mercy with the hands of faith. And thus much for the first general part of this Chapter, the godly practice of true repentance, and the several fruit and effects thereof. The second followeth. VERSE. 4. O Ephraim, what shall I do unto thee? O judah, how shall I entreat thee? for your goodness is as the morning cloud, and as the Morning Dew it goeth away. The second general part of this chapter. IN the Chapter going before, the Lord hath threatened many great & grievous judgements against Ephraim and judah, as verse 14. I will be unto Ephraim as a Lion, and as a lions whelp to the house of judah: I, even I, will spoil and go away: I will take away, and none shall rescue it. And in the three first verses of this Chapter, we have seen what fruit it had in the believing jews; namely, that they were truly humbled for their sins, feared God's anger, and Returned unto him by true and unfeigned repentance, Come, say they, Let us return unto the Lord, etc. In the second part of this Chapter, is set down what fruits and effects Gods denunciations and terrible judgements threatened against sin, had in the unbelieving jews; namely, a most vile and stubborn rebellion against all the means that the Lord used to convert them, ver. 4. Secondly, the punishment of their rebellion, ver. 5. So that the sum of these two verses is nothing else but a pitiful complaint of the Lord for the stubbornness and rebellion of the jews, that could not by any means the Lord used, be reclaimed. The sum of these two verses. O Ephraim, what shall I do unto thee? O judah, how shall I entreat thee? for your goodness is as the morning cloud, and as the morning dew it goeth away. Secondly, the just punishment of almighty God upon them for the same, ver. 5. Therefore have I cut down by the Prophets, I have slain them by the words of my mouth, and thy judgements are as the light that goeth forth. In the first of these, we are to note 3. things. 1. The complaint, What shall I do unto thee? how shall I entreat thee? 2. The persons of whom the Lord complaineth thus, Ephraim, judah. 3. The cause of the complaint, or the thing whereof the Lord complaineth, Your goodness is as the morning cloud, and as the morning dew it goeth away. In the second we are to note 4 things. 1. Who was the author of their punishment, and did inflict it, I have cut, etc. 2. The greatness of it, I have cut down and slain them. 3. The means or instrument God used in punishing them. By my Prophets & the words of my mouth. 4. The equity of this judgement, and punishment inflicted upon them: For thy judgements were as the light: So clear and so manifest that no man could complain or excuse themselves by ignorance; they were in the view of all men. Of these in order, and first to begin with the complaint. What shall I do unto thee, how should I entreat thee. THese words contain in them the complaint the Lord takes up against these rebellious jews; & it is as much, as if he should have said; I have for my part used all the means that possible I could, to humble you, and to bring you to repentance; but now alas, I know not what to do unto thee more, or what course to take to do thee good; & yet I can bring thee to no good pass, but all is in vain that ever I have done unto thee: and therefore in great grief, pitying thy wretched and forlorn estate, I can but mourn for thy misery. Doct. 1 Hence we see, in the dealing of God with this people, the wonderful mercy of God towards them, in that he showed himself so merciful, God doth not proceed in judgement before he hath offered all means of mercy. as first to use all the means he could to convert them, and humble them before he punished and destroyed them. If the Lord had but showed one means as the Word preached; it was his great mercy, for he might justly take all advantage at our hands, to cut us off in the height of our sins; & damn us presently for the same; but in that he useth so many means, so long a time, it shows his wonderful mercy to these people, in that he saith: Oh, what shall I do? how shall I entreat? It shows, the Lord had used all the means he could, his word, his mercies, his judgements, threatenings, punishments; and yet all would not humble them. So that hence we may observe the wonderful mercy of God towards his people, in that he useth so many means to humble them for their sins ere he cut them off. The truth of this Doctrine is confirmed by divers places of Scripture, jer. 7.13. as that of the Prophet jeremy, I rose up early and spoke unto you: but when I spoke ye would not hear me, neither when I called would ye answer. And that of the Prophet Esay, Esay. 68.2. I have stretched out my hand all the day long unto a rebellious people. joel. 2.13. This is further confirmed unto us by the Prophet joel, when he saith; Rend your hearts and not your garments, and turn unto the Lord your God, for he is gracious & merciful, slow to anger, and of great kindness, Ezech. 33.11 and repenteth him of the evil. And so much doth God himself teach us of himself, when he saith, As I live saith the Lord God, I desire not the death of the wicked, but that the wicked turn from his way and live. 2. Sam. 12.1. When the Prophet David had committed very heinous and horrible sins, how graciously did the Lord send unto him his Prophet Nathan, to awake him out of his sin, and to call him home by repentance. And again afterwards, 2. Sam. 24.10 when in the pride of his heart he had numbered his people; he sent the Prophet Gad unto him to humble him for the same: Yea the Lord is so rich in mercy, that he offereth the same unto the wicked themselves, though they in their profaneness neglect and contemn the same. When cain's heart began to boil in malice against his brother Abel, Gen. 4.6.7. the Lord said enough to him if he had had grace to have kept him from that horrible sin of murder: Why art thou wroth (saith Almighty God to Cain) and why is thy countenance cast down, If thou dost well, shalt thou not be rewarded? etc. And after that Cain had slain his brother, the Lord left him not, Gen. 6.3. but laboured to bring him to remorse, when he asked him, Cain, where is thy brother Abel? And again, The voice of thy brother's blood crieth from the earth. And when God was purposed to destroy the old World, 2. Pet. 2.1. Gen. 19 2. Reg. 21.28 what means did he use first to reclaim them? he gave them a hundred and twenty years to repent in, and all this while sent unto them Noah that Preacher of righteousness, to warn them of that judgement to come, yet they repent not: So dealt he with the filthy Sodomites, by placing just Lot amongst them to labour their conversion, Mat. 27.19. and was so far prevailed with by Abraham, that if ten righteous souls had been found in those Cities, God had spared them for their sakes. The like may be said of Ahab and of Pilate; yea, the Lord offered his mercy unto judas, when as before any thing was effected, Christ put him in mind of his bloody thoughts against him, making it manifest that he was the man that should betray him. Thus have we seen cleared the truth of this Doctrine, that God is a God of mercy, & that he will not easily proceed in judgement before he hath offered all means of mercy, What shall I do unto thee? how shall I entreat thee? The means by the which the Lord doth humble men. Now the means by the which the Lord doth humble men, are divers: First and principally, the Ministry of his Word. Thus dealt the Lord with his servant David, as we heard before, sending his Prophets unto him to bring him to the sight of his sin: 1 The Ministry of the Word. and to this end hath the Lord commanded his Prophets and Ministers to cry aloud, Esa. 58.1. Pro. 8.1.2.3 & 9.1.2.3. and to lift up their voices like Trumpets, to preach the Doctrine of repentance, and to show the people their sins. And Solomon in divers places of his book of Proverbs bringeth in Christ jesus, the wisdom of God, sometimes crying aloud in his own person, and sometimes by his Ministers, to summon men to repentance. Thus dealt he with the Ninevites, sending unto them his Prophet jonas to preach repentance unto them, that there rested but forty days, jon. 3.4. and then (without repentance) Nineveh should lie in the dust: And hence is it that the Apostle Paul calleth the Ministry of the Word The power of God to salvation to every one that believeth. And in another place he saith, Rom. 1.16. that howsoever the seeming Wisemen of the World do account of Preaching but as foolishness, yet it hath pleased God By that foolishness of preaching, 1. Cor. 1.21. to save them that believe. And this Word of God is called the Lords Hammer, jer. 23.29. whereby he knocks at the door of our hard hearts: and this is the most principal, the most powerful and effectual means, being God's ordinance to convert sinners, and to bring them to repentance, Secondly, his manifold mercies and blessings, the which he reneweth towards us every morning: 2 His Blessings and by this means doth the Lord seek to woo and win our hearts to him; he gives us life, and health, meat, Lam. 3.23. drink, apparel, lodging; he keeps us from many dangers, and pours down thousand blessings upon us, and every one of these give a knock at our hearts, and cry aloud in our ears, that the Lord by them doth labour to draw and win us unto him; & this was that that made David's sin exceeding sinful; namely, That God had anointed him King over Israel, 2. Sam. 12.7.8. and had delivered him out of the hands of Saul, and had given him his Lord's house, and his Lords wives into his bosom, etc. And would if that had been too little, have given him much more; and therefore his unthankfulness must needs be the greater, to sin against so gracious and merciful a God. Thirdly, by his corrections and chastisements which God doth lay upon us; His judgements. by these doth the Lord ring many a warning peal in our ears, sometimes by long and tedious sickness, diseases, crosses, losses, troubles, calamities, in wife, children, goods, good name; the Lord hath many of these ways to humble us, that by them perceiving his angry countenance towards us, we might be humbled for our sins, and sue to him for mercy; and whensoever the Lord is constrained to take this course with us, he doth it unwillingly, with grief of heart, as is manifest by that notable place in this Prophet: Hos. 11.8. How shall I give thee up, O Ephraim? how shall I deliver thee O Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? my heart is turned within me, and my repentance is rolled together. The justice of God in this place requires vengeance, the mercy of God requires pity and compassion, and betwixt them both God seemeth to be straighted, which shows, how hardly he is drawn to punish that, notwithstanding the sins of Ephraim & Israel did require that the Lord should punish them as he did Sodom and Gomorrah & the Cities about them: yet his fatherly love and tender compassion towards them stayed his judgements. Use. 1 Now let us come to the uses of this Doctrine. This serves in the first place to reprove & condemn the desperate behaviour of all wicked and ungodly sinners, that neglect and contemn (if not stubbornly resist) all the means of their good that the Lord doth offer unto them: so as the Lord may justly complain of them as of Ephraim and judah here: O Ephraim what shall I do unto thee? O judah, how shall I entreat thee? His word, his mercies, his judgements, what means soever the Lord may use for their conversion, they frustrate them all. If he do cry in their ears by his Prophets through the preaching of the Word, which is the power of God: Alas, how many be there amongst us, that Like the deaf Adder stop their ears at the voice of the Charmer charm he never so wisely? Psal. 58.4.5. but this Word the which now they seem so much to despise, shall leave such an impression in their souls and consciences, that at the last day if there were no witness to accuse them for their contempt thereof, yet their own consciences would hail them to judgement: or else, if they do hearken unto it, and attain to some knowledge by it, yet they hate to be reform by it, Psal. 50.4.5. and so by that means procure unto themselves the greater damnation. Again, if God allure them by his gracious benefits, how many be there amongst us that most carelessly and most wretchedly abuse them, That turn the grace of God into wantonness; or if the Lord proceed further to correct them, they are never the better by it, but with wicked Ahaz, Trespass yet more against the Lord: 2. Cor. 28.22 so that the Lord may justly complain of them, as sometimes he did of the old rebellious jews, I have corrected them, but they have not been humbled. And I would to God that this complaint might not justly be taken up of us the people of this land, unto whom the Lord hath used every one of these means. His faithful Ministers that have cried unto us almost these threescore years together; besides how many blessings have we enjoyed, liberty, peace, abundance; every man may sit and rejoice under his own Vine; besides this, many times again He hath hedged in our ways with thorns, as famines, pestilences, sicknesses, Hos. 2.6. unseasonable weather, as this Winter and Summer last do testify. And now again hath turned our sorrow into joy, by giving us a happy season this latter part of the year: so that in these respects the Lord may say unto us as he said sometimes of Israel, What shall I do unto thee that I have not done, or as my Text saith here, Oh Ephraim what shall I do unto thee? Oh judah how shall I entreat thee? Never age had more experience of the goodness of God towards them then this age wherein we live, if we either regard the preaching of the Word, his judgements or his mercies: by some of them the Lord hath still sought unto us; and yet alas, as though all this were nothing, Esay. 5.12. we pass our time in carnal security and sinful pleasures, Never regarding the works of the Lord, nor considering the operation of his hands. So that now the Lord may justly take up that complaint against us, Esay. 5.4. as here he did against Ephraim & judah, O England, what shall I do unto thee? O England, how shall I entreat thee? And therefore we may well fear that he that thus called upon us, Pro. 1.24.26 and that by so many means, and we refused, that the time shall come that we shall cry and call upon him, even till our hearts are ready to break within us, and he will not hear us, but be so far from pitying us in time of our distress, as that he will rather laugh at our destruction. Secondly, this may serve to admonish us all in the Use. 2 fear of God, that whensoever the Lord shall call us by any means whatsoever, be it by the Ministry of his Word, be it by his mercies, or be it by his judgements, or any other means whatsoever, that we be not of a dead and senseless heart that will not stoop under God's hand, but labour to make a sanctified use of every one of them; for if they prevail not with us to humble us for sin, and to make us seek unto God by true and unfeigned repentance; alas, our case is most miserable and desperate. Oh then in the fear of God let us hear his voice when he speaketh unto us in his word, and pray unto him, that he would open our hearts as he did the heart of Lydia; if that do not, yet let his mercies wherewith he doth, as it were, follow us at the heels, most rebellious wretches, as we be: move us and mollify our hard and stony hearts; if not his mercy, yet let his judgements prevail with us to make us to stoop under his mighty hand. Otherwise, if we will needs be desperate, and harden our hearts against all such blessed means; Oh then let us assure ourselves that that judgement shall come upon us, & overtake us, Ver. 5. that here he threatened against Ephraim & judah. I have cut them down by the Prophets, I have slain them by the words of my mouth: that is, because no means that I could use would do them good, but they did harden their hearts against the same; therefore now those threatenings of my Propbets shall come upon them, and I will make good the words of my mouth, that is, bring to pass all my judgements threatened against them. Secondly, in that the Lord complaineth here, that Doct. 2 no means that he could use, Wicked men continue still in sin, notwithstanding all means to the contrary. could do them any good, saying: What shall I do unto thee? how shall I entreat thee? We may heat behold how desperate the case of this people were, and their marvelous obstinacy and rebellion, in that though Almighty God did use all means to humble them and reclaim them, yet they could by no means be brought to goodness, to be humbled, but notwithstanding all the gracious means God used, they continued rebellious and stubborn still: And this appears by the Lord's complaint, in upbraiding them with sin still, q. d. I perceive thou wilt be stout against me, thou wilt not yield, thou wilt be brought to no good pass, thou art exceeding obstinate and rebellious; and thus doth the Lord complain of them in another place, Wherefore should I smite them any more? And again, Esay. 1.5. Thou O Lord hast stricken them but they have not sorrowed, thou hast consumed them, jer. 5.3. but, they have refused to receive correstion: for they have made their faces harder than a stone, and will not return: Amos. 4.6. And again, by the Prophet Amos he complaineth thus; I have given you cleanness of teeth in all your Cities, and scarceness of bread in all your places, yet have ye not returned unto me saith the Lord. If we look upon examples, Gen 4.6. we shall find divers in the Word of God that prove the same, as that of Cain, albeit the Lord did forewarn him of that wrath he had conceived against his brother Abel, that he would never be at rest till he had killed him. And this is clearly seen in the old World, when the Lord saw the wickedness of man to wax great upon the earth, Gen. 6.3. he stirred up Noah that Preacher of righteousness, to warn them of judgement to come; yet they continued still in their sins: The like may be said of Sodom and Gomorah, of Pharaoh, judas, and the like: So that it appeareth to be an evident truth, that wicked men continue still in sin, notwithstanding all the means that God doth use to the contrary, Pro. 27.22. according to that of Solomon, If thou bray a fool in a mortar, yet will not his foolishness departed from him. And this thing so comes to pass in them, because God in his just judgement hath given them over to a reprobate sense, Reason. according to that of the Apostle Paul, God gave them over unto vile affections, Rom. 1.26. to work filthiness against nature, etc. And as it was said of the sons of Ely; 1. Sam. 2.24. They would not hear their Father's voice, because the Lord would destroy them. Use. 1 Seeing wicked and ungodly men continue still in sin, notwithstanding all gracious means to the contrary: This may be a terror to all wicked and ungodly wretches, to consider, that as their hearts are hardened, and their consciences seared; so great shall be their judgement; and by this means they do but increase their punishment, Rom. 2.4.5.6 and hoard it up as a treasure against the day of God's wrath; Despisest thou the riches of his bountifulness and patience, and long sufferance, not knowing that the bountifulness of God leadeth thee to repentance? but thou after thy hardness, and heart that cannot repent, heapest up unto thyself wrath against the day of wrath. In which words we may see the woeful and miserable estate and condition of all those that run from evil to worse, that their damnation all this while sleepeth not; but when the measure of their iniquity is once full, the Lord will be sure to bring his judgements upon them. Again, to apply this doctrine somewhat more nearly Use. 2 unto ourselves: was this the desperate estate of this people, and damnable rebellion against all the gracious means God used: Alas, if we compare our estate with theirs, we shall find our case to be far worse; for the Lord hath used more means to humble us then them, but yet we are hard hearted still, we are not humbled, we have not melting hearts: how did the Lord smite the creatures this last winter by frost and snow, that many thousands of them perished in every place and corner of this land? beside, for this summer which is the pleasantest time in the year, hath not even now the creature mourned unto us, to teach us to mourn? What fearful and lamensable fires have happened within these few years in most pieces of this land? and yet, good Lord, how few are the number of those that lay these judgements of God to heart? Well, let us take heed, that if these humble us not, lest the Lord send such judgements and plagues amongst us, that the very Sorcerers of Egypt (if they were amongst us) would acknowledge it to be the finger of God. When that Moses smote the Rock it gushed out with water: the Lord hath often smitten our hard and flinty, and rocky hearts with the rod of his judgements, and still smites, but all in vain; for we are stubborn and rebellious still. So that we may justly fear, that as he cast off this people, slew them, consumed them, and destroyed them; even so will he deal with us in his anger, and that because we have not profited by his judgements, nor yet no means that he hath used can prevail with us, to bring us to repentance. If we contemn so great salvation, how can we think to escape? Doct. 3 Thirdly, out of this pathetical and compassionate speech of the Lord, The Lord takes it hardly that the means of our good should be contemned. O Ephraim, what shall I do unto thee? O judah, how shall I entreat thee? We may learn that it is a grievous thing unto the Lord, and vexeth his spirit, to see all the means he doth use in mercy to do us good, and to save us, to be carelessly regarded, and lightly esteemed, or proudly and desperately contemned of us: for the Lord hath tried all possible means to do them good, yet they regarded them not, but lightly esteemed them and passed them over; and therefore the Lord takes up this pitiful complaint, O Ephraim what shall I do unto thee? O judah how shall I entreat thee? It is all one as if he should have said, It grieves me right sore to see you so stubborn against me. This Doctrine is cleared in divers places of the Holy Scriptures, as that speech of Almighty God himself, when he saith to the people of Israel, Deu. 5.29. when they had made that solemn promise to obey Moses the servant of the Lord in all things: Oh that there were such a heart in them to fear me, & to keep my commandments always, that it might go well with them, and their children for ever. Psal. 81.13. This affection the Lord expresseth in another place when he saith, O that my people had hearkened unto me, and Israel had walked in my ways: Yea, our Saviour himself doth express the same affection in him, in the days of his flesh: Luk. 19.41.42. And when he came near it, he beheld the City, and wept over it, saying; Oh if thou hadst known, at the least in this thy day those things that belong unto thy peace. These testimonies and the like, whereof the Scripture is full, serve to confirm the truth of this Doctrine unto us, how hardly the Lord doth take it at our hands, when we neglect and contemn the means of our good. The uses remain to be handled. Doth the Lord take it so grievously to see his ordinances Use. 1 contemned, when men will not be humbled by his Word and by his judgements? Oh how then must he needs be angry with us, the people of this land, who have grieved his Majesty by vile contempt of his holy Ordinances, how little doth his Word move us, and how hard hearted are we at his judgements? What Nation under Heaven is there, who living under a Christian Prince, hearing and professing the Word of God as we do, amongst whom the sacred ordinances of God are more contemned then amongst us. Nehem. 1. All the means God hath used to humble us and to save us, and to bring us to repentance & reformation of life: Alas, they fall to the ground generally, no man taketh them to heart. Daniel in his prayer acknowledgeth, Dan 9.14. that the Lord did justly plague them for their sin, because they had not profited by God's judgements. Now if the Lord were sore angry and grieved with his people for the not profiting by the means: and will he not much more be stirred up to wrath against us for the contempt of all those gracious means the which he in mercy used to humble us? yes, no doubt, Hos. 4.1. and for the same cause the Lord hath a Controversy against the inhabitants of the Land, & hath taken the Rod into his own hand, and chastened and whipped us divers ways, and unless we do meet him by repentance with prayers and tears, surely, he will pour out even the dregger of his anger against us at last. Use. 2 Secondly, seeing nothing more grieves the Lord, then to see his ordinance and gracious means used for our good, contemned and lightly regarded, so as we profit not by them: Oh, how should this grieve us and humble us, that we have been so exceeding careless to profit by the means? We see that a loving child will be loath to do any thing to vex his kind and loving Father, and if any child should be so stubborn that he would not be reclaimed, neither by his Father's kind promises, daily gifts, nor yet by his rod and correction, we would think him unworthy to live. Well, the Lord he useth many means to humble us, and he is much grieved to see us profit nothing by them, but still to rebel and to be stubborn; and therefore it should much grieve us and humble us, to grieve our gracious and merciful God. Oh then let us labour to be humbled, and to profit by the means the Lord useth for our good. Use. 3 Thirdly, this checks the carnal man, who so long as he lives an honest civil life, and is neither whore nor thief, thinks God is not displeased with him: they think all is well, and hope to be saved aswell as the best, and doubt not of God's love: but if thou be not bettered by God's judgements, if thou profit not by those means, the Lord useth to humble thee, whether it be the Ministry of the Word, his mercies, or his judgements, or the like, thou shalt one day know that he is highly offended with thee, and therefore let us not flatter ourselves, but let us profit by God's judgements, and labour to be humbled by them to seek the Lord, lest by the neglect and contempt thereof, he be moved to send more fearful, and that eternal damnation in the end. Fourthly, and lastly, here is matter of comfort & consolation to the children of God, and all those that Use. 4 take the judgements of God to heart, and profit by them to repentance, and seek to God; for as the Lord is grieved with those that profit not by the means, dislikes all contemners and despisers of them: so on the contrary, he loves and likes, and favours them that profit by the means that he useth to convert them. When Nehemie heard that jerusalem was waste, Nehem. 1.9. that the people were in heaviness, and the Church afflicted, He sat down and wept, and fasted, Hab. 3.16. and prayed unto God for them. And again, When I heard, Ezech. 9 my belly trembled, etc. How did the Lord command his servant, clothed in white, with a pen and ink at his side to set a mark upon all those that mourned for their own sins and the sins of the people. Well then, ask this question of thy own Soul: Hast thou been grieved at God's anger, and mourned for the sins and rebellion of the land? Dost thou take God's judgements to heart, Oh then comfort thy Soul, for the Lord will love thee, and set his Mark upon thee, Blessed are they that mourn, for they shall be comforted. They are blessed that can mourn and weep for sin, and can take God's judgements to heart to be affected with them; but alas, how few are the number of those that are humbled for their own sins to fear God's anger, and profit by God's judgements upon others. Thus much of the complaint, the persons follow. O Ephraim, what shall I do unto thee? O judah, how shall I entreat thee? THe persons then of whom the Lord complaineth thus, The persons of whom the Lord complaineth. is Ephraim and judah, namely, the whole body of the jews, and the people of both the kingdoms, Israel and judah, the greatest Tribe being put for all the rest. So then the complaint is very general, even of the common people, and all the multitude of both the Kingdoms, except a very few that did repent and believe the Word, as in the three first verses of this Chapter. Concerning the persons, Ephraim and judah, there is the common people and general multitude of both Kingdoms, Deu. 8.7. seeing they were those whom God chose to be his peculiar people; even because he had a love unto them, to whom belonged the adoption, glory, and the covenant, and to whom did belong the service of God, the worship and oracles of God, and unto whom all the Prophets were sent: which had many privileges above all other Nations, of whom it is said thus; He showeth his Word unto jacob, his statutes and judgements unto Israel. Ps. 147.19.20 He hath not dealt so with every Nation, etc. Yet of this people, even of judah and Israel doth the Lord complain here, that they were rebellious; and therefore must be destroyed and cast off. Doct. 4 We learn hence this Doctrine, that no outward privilege or prerogative whatsoever, No outward privilege will free a man from punishment when reformation of heart and life is wanting, Psa. 132.4 will keep back God's anger, & deliver a man from destruction if they live in sin, and be not reform in heart and life. There was never Nation or people under heaven, that were graced with more outward privileges and prerogatives than this nation and people of the jews. They had the Temple of the Lord amongst them, of the which the Lord speaketh thus: This is my rest for ever, here will I dwell: for I have a delight therein: They had amongst them the Ark of God's covenant, the Mercy seat, they had amongst them the true service & worship of God, and what not: yet for all this judah and Israel must be destroyed, defaced and extinguished, and made spectacles of God's wrath to all posterities for evermore. This point is clearly to be seen by those threatenings of Almighty God himself by his Prophet jeremy, where he saith, jer. 7.11.12 13.14. Is my house become a Den of thieves, whereupon my Name is called before your eyes? Behold, even I see it, saith the Lord. Therefore will I do unto this house, whereupon my name is called, wherein also ye trust, even to the place that I gave to you and your Fathers, as I have done unto Shilo. And I will cast ye out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. jer. 16.4.6. The like threatening he useth by the same Prophet in another place, saying, If ye will not hearken, and turn every man from his evil way, etc. Then will I make this house like Shilo, & will make this City a curse to all the Nations upon earth. And this is further confirmed unto us by that threatening of our Saviour himself against jerusalom, where he saith, Thy house shall be left unto thee desolute. Mat. 23.38. And thus have we seen this Doctrine confirmed by the example of this Nation and people of the jews, who were graced with many and excellent privileges and prerogatives; yet the Lord doth esteem them as nothing, when reformation of heart & life is wanting. The same truth is further cleared by divers other examples in the book of God. judas had many outward privileges, and yet for all that a damnable hypocrite: for his calling he was an Apostle, a calling more honourable than any other in the Church of God, Act. 1.17. Gal. 1.1. because the ordination was not of Man or by man, but by jesus Christ. The company with whom he was conversant was matchless, for he was conversant with jesus Christ and his Disciples, his gifts they were not mean, for he was a Preacher. And lastly, his behaviour was very sober: for when Christ told his Disciples that one of them should betray him, they were far from suspecting judas, that they rather misdeemed themselves, Master, is it I, saith one, Master, is it I, saith another? and yet for all this judas a desperate reprobate. This is further to be seen in Cain, who was as forward in offering sacrifice as his brother Abel, Gen. 4.3.4.5 yet because he came in hypocrisy for fashion sake, the Lord rejected both him and his sacrifice. Mar 6.20. Herod loved john Baptist, and did many things at his request; yet by reason of his Incest he is branded for an hypocrite. What shall I say of the foolish Virgins, who went out to meet the Bridegroom aswell as the wise? Mat. 15.1.2. yet because they wanted the oil of graee in their hearts, were rejected. Act. 8.13. Act. 5.8. The like may be said of Simon Magus, of Ananias and Saphira, and divers the like examples, all serving to this end, to confirm the everlasting truth of this Doctrine unto us, that no outward privilege in the world will free a man from God's judgements, when reformation of heart and life is wanting. Reason. And the reason is clear, because God himself is not tied to any people, nor respecteth any persons but only such as fear him, I perceive (saith Peter) that God is no accepter of persons, Act. 10.34.35. but in every Nation he that feareth him and worketh righteousness is accepted of him: He will clear his justice, to hate sin, wheresoever, whensoever, or in whomsoever he findeth it. Now let us come to the uses. This may serve in the first place for the just reproof of those that flatter themselves in respect of an outward profession, and bear themselves aloft, in respect of some outward privilege, and think that they shall therefore escape: but alas, it is not all the privileges in the world can do us good, if the inward sincerity be wanting. This we have seen cleared here by the example of Ephraim and judah, the Nation and people of the jews, who were graced with many and excellent privileges, as no Nation or people under heaven were the like: yet because they wanted this reformation of heart and life, the Lord threateneth here to destroy them. And now to apply this Doctrine to ourselves, we are by God's blessing the people of God, and have as many privileges as ever they had: What then, because we are now the Church of God, and enjoy the Gospel, Word, and Sacraments, peace and plenty, shall we grow secure and wanton, like an untamed Calf, jer. 19.31. and cast off the yoke of obedience? God forbidden: for then the Lord will reject us as he did them. And yet alas, is not this the state of this land at this day, from the highest to the lowest; we are guilty of the sins of this people. Hos. 4 1, 2.3. Among the men of Ephraim and judah were found many great and grievous sins, as the Lord doth charge them with by this Prophet, as swearing, and lying, and killing, and whoring, and that blood touched blood. Now alas, are we strangers to these sins? no, no, We are too well acquainted with them, and new sins that Ephraim and judah never were acquainted withal; and what is the Lords hand shortened that he should not plague England as he did Ephraim and judah: Surely, if we partake with them in their sins, we shall one day partake with them of their punishments: And look how much the more familiar we have been acquainted with the best of God's graces, the greater shall be our judgement for the abuse of them: Yea, it had been better for us that we had never known God, nor heard of his Word, but been borne even Turks and Cannibals, Pagans and Infidels, then to have the Privileges as we have amongst us; namely, the Word and Sacraments, and the like, and not to be reform by them. Mark what terrible and fearful words our Saviour denounceth against those Cities where the Word had been preached most, and they wanted this reformation: Mat. 11.21. etc. Woe be to thee Corazin, woe be to thee Bethsaida, for if the great works which were done in you, had been done in Tyrus and Sydon, they had repent long ago in sackcloth and ashes: but I say unto you, it shall be easier for them in the day of judgement then for you. And thou Capernaum which art lifted up into heaven, shalt be brought down to Hell, for if the great works which have been done in thee, had been done amongst them of Sodom, they had remained to this day. But I say unto you, that it shall be easier for them of the land of Sodom in the day of judgement then for thee. In this place our Saviour declares unto us, that such places as have had the preaching of the Word amongst them, and have accounted light of the same, shall receive at the last day a greater measure of condemnation, than those that never heard the sound thereof. You will think it a harsh comparison, if I should compare our land to Sodom & Gomor: we know how the Lord destroyed them with fire & brimstone from heaven: And yet I say unto you in the name of God from the warrant of his sacred word, by the which we shall all one day be judged; that if we live in the open contempt of God's truth, ignorance, blindness and profaneness, which sins are scarce the tenth that may be found amongst us at this day, it had been much better that we had been borne Sodomites and Gomoreans; yea, the time shall come, when many amongst us shall cry out, and wish that they were Sodomites and Gomoreans: Oh that I were a Sodomite, Oh that I were one of them of Gomorah, and that, because we knew not the day of our Visitation. And this favour and mercy of our God that now we enjoy, to hear him, to speak unto us in his Word, and that we have his service and worship amongst us, shall be so far at the last day from procuring us any favour or mercy at God's hand, as that we having had the same amongst us, and we most profanely did neglect and contemn the same; shall reap even therefore the greater measure of condemnation: Deu. 32.29. Oh that men would be wise, then would they consider their latter end. Secondly, seeing that most excellent prerogatives Use. 2 and privileges will not serve to keep back God's anger, and to deliver us from destruction if we live in sin, and be not reform in heart and life: then let us labour to join to our outward profession of the Word, sound obedience, true repentance and reformation of our ways, and mark then what will follow: If ye will hearken and obey, ye shall then eat the good of the land. We must not stand so much upon the largeness of the leaves of our profession, who should profess most; as we should upon sincerity, who should practise most. I am sure it is our behaviour concerning the things of the world: There is no man but had rather be rich, then accounted rich; be wealthy, then seem to be wealthy. And yet for that true riches that shall make us rich unto salvation, we can content ourselves with shadows and shows of it, and look not after the substance; Like jehu who made great boast of the zeal he had for the glory of God: Come with me saith he to jonadab, And see the zeal that I have for the Lord: 2. Reg. 10.16 but yet for all this, his heart was not upright in the sight of God: Act. 24.16. but the Apostle Paul was affected otherwise, who endeavoured himself to have always a clear conscience towards God and man. And surely this is it that shall be our comfort in life, in death, & after death, Esay. 38.3. that we can say with good King Ezechiah, Remember Lord that I have walked before thee in truth, and with a perfect heart. Doct. 5 Again, seeing the Lord complains here of Ephraim and judah, that is, of the whole body of the people, and the general multitude of both Kingdoms, Though God doth offer the means of salvation unto all, yet few receive them. that they were wicked and rebellious, and profited not by all the gracious means that he used to reclaim them: we learn hence, that though the Lord do offer the means alike to all, as his Word, judgements, admonitions, corrections, etc. yet very few do receive them & profit by them, and the greatest part remain ignorant, unrepentant and rebellious against the means, as we may see here in this people: they had the means all alike to call them to repentance; yet the greatest part and the greatest number unreformed still; so that the Lord speaks here of the whole Nation and people of the jews, O Ephraim, O judah, those that resolved to Return unto the Lord, as in the three first verses of this chapter, their number was exceeding small in comparison of those that did neglect and contemn the same; and therefore he speaks of them wholly together, Ephraim, judah. This Doctrine is further cleared by the example of the old World, that notwithstanding the means of deliverance was offered to all men alike, yet only Noah was moved with reverence, Gen. 6.3. Heb. 11. Gen. 19 to fear God's judgements, when all the rest of the world were even drunk in security, and lay weltering in their sins. So in Sodom, one righteous Lot. Elias saith, He was left alone: he could not see one open professor of Religion in his time. Woe is me (saith the Prophet) For I am as the Summer gatherings, and as the grapes of the Vintage; Mich. 7.1. jer. 3.14. Luk. 12.32. Mat. 27. there is no cluster to eat. Alas, when the harvest is in the gleaning, it is very small, here an ear and there an ear; One of a City, and two of a Tribe. And Christ calls his flock a little flock; Fear not little Flock. All cried against the Son of God, Crucify him, Crucify him. Reu. 13. All received the Mark of the beast. This is plain by woeful experience in our days, how few true worshippers of God, sound Christians, though we have the means alike, how few profit by them, the greatest part remain ignorant still, vile, rebellious and profane; and so few, that they be like a handful of corn in a heap of chaff, many hypocrites, many mere Laodiceans, neither hot nor cold; Reu. 3.17. many half Christians with Agrippa, only those that profit truly by the means, are exceeding few. Hence we see that Multitude is no note of a true Use. 1 Church: And therefore it confutes the Doctrine of the Church of Rome, who would make men believe, that therefore they must needs be the true Church, because their Religion is so generally received and embraced of many Kingdoms: But here we see, Luke. 12.32. that the greater part is the worst; and Christ's flock is a little flock; and therefore this Doctrine beats and batters down one of the main pillars of Popery, whereupon they ground their religion, and supplant their Church, they ground upon this sandy foundation, & the pillar is a number and multitude of men, that many receive their religion, and few ours; but if this reason be good, than those few believing jews that repent, as in the three first verses of this Chapter should not be the children of God; but Ephraim & juda, even the common multitude should be accounted the Church, which is most false: for, seeing the Flock of Christ is small, and they few that believe be the true Church of God; this reason is more against them then with them. Secondly, this may serve to condemn them that Use. 2 excuse their sins by the example of the multitude, as Pride, covetousness, etc. I do but as others do, It is the fashion, and I am not alone. And thus poor souls they think they have alleged an argument that cannot be answered. What, shall we go to Hell for company? Psal. 50.18. We see it is dangerous to do as most do. The gate is wide that leadeth to destruction, and many go in thereat: Let us rather suspect ourselves, because we do as the most do: and Fashion not ourselves like unto the world, but join with the little Flock of Christ: and if there be but one Elias that fears God, let us join with him to obey God. And therefore let men know, that by shrouding themselves under the multitude, Exod. 23.2 jer. 6.13. they are so far from excusing themselves, as that the rather they accuse themselves, because commonly the greatest part is the worst. Use. 3 Thirdly, this may comfort the Ministers of the Word of God, who, when they study, take pains, preach in season and out of season, and yet see no fruit of their labour, few believe and repent, it is that which indeed doth much grieve them and discourage them, as we see in Elias; but this must be our comfort, that it hath ever been so in old time, in the Prophet's times, in Christ's time, and since, and will be so to the end of the world: only let every faithful Minister of jesus Christ do his endeavour, and commit the success to God. And thus much of the persons of whom the Lord complaineth: the complaint itself followeth. For your goodness is as the morning cloud, and as the Morning Dew it goeth away. HEre is the third general point in the complaint; namely, the cause of it, The complaint itself. which so moved the Lord to complain of this people: And it is indeed the preventing of an objection and cavil of this people: for they might object and say, What aileth him, he hath no cause so to exclaim and complain of us, that he cannot bring us to repentance, and to serve God: why do we not bring our Sacrifices to his Altar? do we not come daily to serve God? Yea, we have lamented our sins and humbled ourselves before his face, craving pardon at his hands. What would he have us to do more? To this cavil of theirs the Prophet answers, in laying open the cause of this complaint, in these words For your goodness, etc. By goodness, here he means their outward service and worship of God, their feigned repentance; they had some outward show of holiness, and of repentance, and service of God; but it was void of sincerity and soundness of heart, it was not in truth, but from the teeth outward; and therefore it was vanishing and unconstant, and of the sudden, like unto the Dew or Morning cloud, which is dispersed in a moment by the Sun. In this people here we may behold the nature and Doct. 6 property of all hypocrites; they content themselves with the bare, naked, and outward service of God, It is the property of hypocrites to mind more the outward part of God's worship, than the inward. never looking for the truth of it in their hearts & souls: for though they offered Sacrifices and oblations, came to the Temple, seemed to repent; yet it was only in outward show, not sound nor sincere, it never came from their hearts. And what account such service of God is with God, he declares by his Prophet Esay, when he saith, Esay. 1.14. My soul hateth your New Moons, and your appointed Feasts: They are a burden unto me, I am a weary to bear them. They would keep the Sabbaths, and frequent the solemn assemblies, but it was but for custom and for fashion sake: they would learn nothing at all; though their bodies were there, yet their hearts were not there. And this sin of theirs Almighty God layeth to their charge else where, when he saith, Esay. 29.13. This people come near unto me with their mouth, and honour me with their lips, but their hearts are far from me. He blameth them, not for that they came not into God's Temple, and into the Assembly of God's people; for, herein they were very forward; but that they brought now a lame Sacrifice unto the Lord, it was but a lip service, and a Will worship, and the Lord doth esteem no better of it then the kill of a man, and the cutting off of a dogs neck, or the offering up of Swine's blood; all which are abominable unto the Lord: for God is a spirit, and therefore will be worshipped, Esay. 66.3.4 not only according to the outward ceremony of his worship, but in spirit & truth: To whom will I have respect unto, but to him that is poor, & of a contrite spirit, jer. 7.7. Pro. 15.11. and trembleth at my words, And if this be wanting, all that we can do in the service and worship of God, is but sin unto us, and shall add unto the measure of our iniquities. And surely, this is the only reason, as I take, why men profit no more under the Preaching of the Word, in this time of the Gospel; namely this, because men persuade themselves, that so long as they perform the outward rites of God's worship & service, as to come to Church, hear the Word, receive the Sacrament and the like, all is well with them, they need no more. In these jews we may clearly see a counterpane of our people and time. What is the cause, why after Use. 1 so much and so long preaching, men should remain so ignorant, so covetous, so vile, and so sinful still; is it not because most men content themselves with the outward service and worship of God? Why did not the means that converted those jews in the beginning of this Chapter, convert these of whom the Lord speaketh in this place? Surely, the Prophet gives a reason of it in this verse; namely, because these jews thought that they had goodness enough, and religion enough, so long as they performed the outward part of God's worship and service, and for this very cause, all these means could do them no good. And is not this the sin of our times and people? Note. do not most men content themselves with the outward service and worship of God, to come to Church to hear the Word, & receive the Sacrament? and think then they have honoured God highly, and served him aswell as the best of them all, and that God can require no more at their hands: I appeal unto your hearts and consciences whether this be not so, that most do content themselves with the very outward action of God's worship, never looking for soundness of heart to come in faith, repentance, and obedience. Oh then let this move us all to be grieved for this sin; Let us amend it: Esay. 1.16. Pro. 15.11. Let us labour to come with penitent and obedient hearts, else all our prayers, and all things else that we do in God's service, jer. 7.7. is but Abomination to the Lord. And indeed, when men are once come to this pass, that they think they have knowledge enough, faith and repentance enough, and are forward enough so long as they come to Church, and hear the Word: when men are once come to this pass, many means and great means can do them no good. This people of the jews had many means, the Lord sent his Prophets early and late, jer. 7. but they could not convert them, and why? because they cried, the Temple, Mich. 6.6.7. the Temple, and trusted in lying vanities. So the Lord sent his Prophet Mica, threatening them with judgements, yet they were not reform: and the reasons is, because they contented themselves with these outward shows of repentance, and thought their outward worship was enough, and that God would be content with their sacrifices. And again, he heard the Prophet Ezechiel preach and denounce God's judgements; Ezec. 33.31.32. yea, they commended him, and were forward to hear him; yet this vile thought and persuasion being in their hearts, that it was enough to hear, though they went no further, stopped their hearts so as they could not repent: Mar. 6. ●0. This was Herod's sin, who was come to this height of impiety, that if john Baptist would be content with his hearing, so it was, but reformation of life, especially of his beloved sin, he should never see in him. Reu. 3.15. And surely, this is that that makes all good things unprofitable to us, because men think they are wise enough, and good enough. Is it not a wonder that men should live so many years under the means, hear so much, and read so much, and yet profit so little? Indeed it could never be so, if men did see their wants, and come with penitent and obedient hearts. Oh than I beseech you in the fear of God, lay aside this proud conceit, lay aside this vain persuasion, that you should think your outward service and worship of God is enough, that you know enough, and are good enough; rather think the worst of yourselves, and desire more grace, that ye may seem good with more feeling and comfort. Secondly, in that the Lord compares their repentance and goodness, all their piety and service of God to a Morning cloud, and to the dew before the Sun, he shows that their Repentance was not only unsound but also uncertain, of no continuance; some good motions came into their minds, and some pricks of conscience for their sins; but yet they would not leave their old sins, and turn to God with all their hearts. From whence we observe a further point of Doctrine, Doct. 7 that the wicked themselves have sometimes good motions in them, howbeit they be not lasting. The wicked have sometimes good motions in them but not lasting. When God's hand is upon them by long and tedious sickness, how ready are many to make solemn vows unto the Lord of reformation of their lives; but alas this is but while their consciences are upon the rack, but when that his judgements are removed, it may be said of them, as of wicked Ahaz, 2. Chr. 28.22 They trespass yet more against the Lord. This was the desperate estate and condition of this people, the Lord threatened them with many great and grievous judgements, as in the former chapter, under the which they seemed to be humbled for a time: but alas, it was but for a time, for it quickly vanished away, even as the Dew when the Sun shines hot upon it. This was the case of the people in Moses time, they made a fair show for a time, Deu. 5.27 saying to Moses the servant of the Lord, Go thou near and hear all that the Lord our God saith: Num. 23, 10. and declare thou unto us all that the Lord our God saith unto thee, and we will hear it, and do it. Balam that false Prophet, that loved so the wages of iniquity, as that he would have done directly against the commandment of the Lord; yet having his mind enlightened, desired that he might Die the death of the righteous; which was in itself a good and a godly prayer, had it not proceeded from a wicked and a graceless heart: but it was not constant in Balam, but as a sudden flashing of a lightning quickly vanishing away. Exod. 9.27. What shall we say of Pharaoh, who cried out, I have sinned, the Lord is righteous, but I and my people are wicked. This appeareth further in the jews, who wished to come to happiness if that would have served the turn, Io. 6.34. Lord give us evermore this bread: they had grievously sinned against the Son of God, and yet in a certain remorse of conscience they wished to be partakers of eternal life. This the Apostle condemneth in the Galathians, Gal. 5.7. Ye did run well, what did let you that ye did not obey the truth? Was not this the case of Hymeneus and Philetus, 1. Tim. 1.10. 2. Tim. 2.18 2. Tim. 4.10. were they not held to be great Christians in their times, and obtained a good report in the Church of God, in the which they lived? yet afterwards fell away, making shipwreck of faith, and a good conscience. What shall we say of Demas, Philemon. 24. who went so far in Religion, as that he suffered imprisonment for the truths sake, and yet fell in love with the world? What did it profit jehu to be zealous for the Lord in slaying the Priests of Baal, seeing he Departed not from the sins of jeroboam? 2. Reg. 10.25 v. 31. What did it profit Lot's wife to go out of Sodom, commanded by the Angel, Gen. 19.26. accompanied by her dear husband, seeing she looked back, and was turned into a pillar of salt? We must therefore contend for more faith, for more knowledge, and for more grace, that we may find in ourselves a daily increase in the same; for not to go forward in Religion, is to go backward, and not to increase in spiritual graces, is certainly to decrease and decay in them. We have in the Scriptures many laws to incite and provoke us to go forward to perfection, to walk, to labour, and to strive for godliness: but we have none to give liberty, to sit still, to be idle, or to loiter, to be careless or secure. This doth the Lord himself teach us, when he saith; If a righteous man turn from his righteousness, Ezec. 18.24. and do the thing that is evil: all the righteousness that he hath done shall be no more thought upon, but in the wickedness that he hath done, in the same he shall die. 1. Cor. 9.24. And this is taught by the Apostle Paul, when he saith, Know ye not that they which run in a race, run all? yet one receiveth the prize: So run that ye may obtain. So then we have seen this Doctrine cleared, that the wicked themselves are not so far given over to themselves, but that at sometimes they have some touch of conscience, and remorse of heart for sin, as this people here then seemed to be humbled under God's judgement, and they seemed to repent for their sins; but all this was but for a time, it was not durable and lasting, but as the Morning cloud, and as the Morning dew it went away. God grant the same be not our sin. Now this thing comes thus to pass in the wicked, Reason. because their consciences taking notice of all their sins, doth assure the sinner that God is just in punishing of sin, and therefore when the Lord shall but shake the sword of judgement over a wicked man, he cannot but be humbled for sin for the time present, though they harden their hearts like an Adamant, and their faces like flint, yet when the storms of God's judgements shall arise, Act. 24.25. they shall quake and tremble as Felix did. Seeing that many begin well, and yet prove but as the Morning cloud, which is quickly gone. We may Use. 1 from hence conclude the woeful, miserable and wretched estate of all those that shrink away, that begin in the spirit, and end in the flesh: Surely, I may say of them as Christ sometime said of judas, It had been good: for them if they had never been borne. This the Apostle Peter setteth down fully, when he saith, If they after they have escaped from the filthiness of the World, through the acknowledging of the Lord, 2. Pet. 2.20.21.22. and of the Saviour jesus Christ, are yet tangled therein and overcome; the latter end is worse with them then the beginning: for it had been better for them not to have acknowledged the way of righteousness, then after they have acknowledged it, to turn away from the holy commandment given unto them But it is come unto them according to the Proverb: The Dog is turned to his own vomit, and the Sow that was washed, to the wallowing in the mire. Oh that all wicked and ungodly sinners would consider this aright, how the holy Ghost doth esteem of them, even no better than dogs and swine: Let them seem never so holy and religious, if they do not persevere in piety and religion, alas, they are never the nearer heaven, but having been acquainted with God's Word, Sacraments and Prayer, the greater shall be their torment at the last for the abuse thereof. Yea, it is a righteous thing with God to give over such men and women unto a reprobate sense, taking his spirit from them, so that they shall grow by degrees to be worse and worse, as we may see in these jews, unto whom the Lord had used many means to humble them, and to bring them home by repentance, as his Word in the mouths of his Prophets, his blessings and benefits; besides all this, his judgements one upon the neck of another; yet all would not serve to humble them; but all labour was lost, and all cost was ill bestowed: Well, what was the end of all this, did they not grow to be the greatest enemies to the Gospel and Cross of Christ? And thus fared it with judas, being an Apostle, became a most desperate reprobate. And thus doth Almighty God as a most just revenger of sin, many times punish one sin by another. Oh let these judgements, of God upon the wicked, break in sunder the hard and stony hearts of the wicked, that so they may anew renew their Covenant with God, that he may have mercy upon them, and that they may live in his sight. Secondly, we are taught here, that it is not enough Use. 2 to begin well, to entertain holy thoughts, & godly purposes; but we must withal nourish and cherish them, that so we may have comfort by them at our latter end; this people began well, but they ended ill. Oh then let us look to our own souls, and try whether our repentance be like to theirs or not, if we find it unsound, that it comes not to the heart, but rests in outward shows, and that it is soon vanished away; then truly it is nought, David was humbled for his sins all the days of his life: And it is reported of Peter, that after his repentance, Stella in Lucam. he rose ever at the call of the Cock to prayers, and other the like duties of piety and religion: And so must it be with us, otherwise God cares not for it, and it will stand us in no stead in that day of God's searching account. Now, if we may judge of your Repentance by your life and outward behaviour, truly, it is to be doubted, The great drought. that it is little better than the repentance of this people, not worth a button, but counterfeit and feigned: For, doth not the Lord even call men to fasting, weeping, lamentation and mourning, to amendment of life and true repentance? and how do men perform this? who lays the judgement of God to heart, who mourns for God's anger upon the land? nay rather, do they not make this time of fasting, a time of feasting. Many seem to repent, and to hang down their heads like a bulrush, and cry, Lord help us, but truly it is but lippe-labour, but forged from the teeth outward; it comes not from the heart, but as this people in this place. Men are like to Scholars and Children, when the rod is upon their back, they cry and yell, and promise to do so no more; yet as soon as the rod is removed, do the same things again. Even so fareth it with most men amongst us, while the judgements of God are upon them, and their consciences are upon the rack, they are ready to cry to the Lord for help and deliverance: but if the Lord do but remove his hand, you shall see them with the dog to the vomit, and the Sow to the mire, covetous still, cruel still, ignorant, filthy, and unclean still. Is not this the common repentance of our times? And is not this like the jews here, which the Lord so highly condemneth? Oh alas, it is, and therefore the Lord must needs be as highly offended with us as ever he was with them: And therefore it is now high time to look to ourselves, to join to our outward profession, true reformation of heart and life, to build upon the Rock Christ; and for the time to come, to lay a sure foundation, and be sure of an honest heart, that it be sound in the worship of God; for the Lord prefers such a heart that comes in faith, repentance and obedience, before most glorious and goodly shows, when sincerity of heart is wanting. And truly it is greatly to be feared, that many now professing the Gospel in these days of peace, if the Sun should wax hot, if storms should come, and trial for the gospel sake, they would fall away, and ●ee like this people here; whose goodness all they did profess, was but as a drop of dew before the Sun. Oh then let us labour for soundness and sincerity in God's service: Let us labour to find our eyes opened, our minds illuminated, our hearts softened, and our affections touched, that so we may have joy and comfort here, and everlasting peace and comfort in the end. Thirdly, seeing we are taught here, that many Use. 3 may seem forward for a time, zealous and godly, and yet the same prove in the end but as The morning cloud, quickly scattered, and as The Morning Dew, which is quickly gone when the face of the Sun doth show itself upon it. We are taught hence, not to be offended when we see some of those that for the time passed have seemed to be forward in Religion, to fall away, & that the life of God's spirit doth decay in them: for there have been ever such counterfeit Christians, even from the beginning in the household of Adam, Gen. 4.56. there was a wicked Cain, and in the family of Abraham there was a scoffing Ishmael; yea, there is no society either in Church or common wealth, but the Scriptures afford us some example or other, Mat. 27. that there have been some wicked amongst them: But what of all this, must this discourage us? No, no: What if all the world will be disobedient, as in the days of Noah? What if there be but one Elias in all Israel? Oh let us join with him, Note. and let us even hereby be wise, and learn to take heed by other men's harms, to take a faster hold upon Religion, and lay to build upon a sure foundation, for at one time or other, God will lay some trial or other upon us, that we shall appear to be either chaff or Wheat: the faithful servants of the Lord, or the cursed limbs of Satan: and if we have hitherto felt and enjoyed peaceable times, that the Lord hath not yet sifted and winnowed us as Satan desired to sift Peter: What, shall we be secure therefore? God fotbid: rather let us in the days of peace prepare for the time of trial, ever looking out when God will shake his sword against us. Your goodness is as the morning cloud, etc. IN that the Lord doth compare the repentance or goodness of this people to the Morning cloud, and to the Morning Dew, because it was neither true nor sincere, nor durable, not lasting, but quickly gone; and therefore are branded with this black coal of hypocrites, and such as the Lord threatens to Cut down, & to slay, even utterly to root out, as in the verse following. Doct. 8 We are taught by their example, that if we would be religious indeed, and approved for sound Christians before God, Sincerity of heart and perseverance in godliness, a true note of the child of God. that we labour for that which was wanting in them, and which shall approve us for Christians before God; namely, sincerity of heart, as also that we persevere in the duties of piety and godliness, even unto the end. It was the commendations of Enoch and of Noah, that notwithstanding they lived in sinful times, being overrun with all manner of impieties, yet they walked with God; Gen. 5.22. Gen. 6.9. they kept themselves unspotted of the world: they made not the practice of other men, an example for them; but walked so as ever in God's presence. This was Ezechias his comfort when he was summoned to die; Esay. 38.3. Remember Lord that I have walked before thee in truth and with an upright heart. job. 16.19. And when job was censured for an hypocrite (according as the manner of the world is at this day, to despise and disgrace every one that is more careful to please God, than themselves:) What was his comfort but this, that he could say; My witness is in heaven, and my Record is on high. q. d. My comfort is; that though you speak your pleasure of me now, yet you shall not be my judges, but God that is above, whom I have ever served in spirit and truth, will justify me one day against you. And this was the care of godly Paul, Act. 24.16. 2. Cor. 4.2. To endeavour above all things to keep a clear conscience before God and man: for this is that which will approve us to be Christians indeed, when as the vizard of hypocrisy shall be taken from us; and if this be wanting in us, alas, all our shows be they never so goodly and glorious, shall no way stand us in stead, but the Lord will rather cast them as dung into our faces: And yet good Lord, men think they have profited highly in Religion, if they can but make a glorious show thereof before men: Oh, I would that men could be brought once to this pass that we might cast out this Devil from them: but of this before. Seeing that sincerity of heart is such an infallible note of the child of God, Use. when as all shows and shadows will stand in no stead; this may utterly condemn the art of Seeming, which every man almost hath learned in our time. The hypocrite can come with his Lord, Lord. Mat. 7.21. job. 31.24. Pro. 30.20. The covetous man that hath made gold his hope, he fears not. The uncharitable man, Whose torgue is like a Razar, is not abashed. The whorish woman Wipeth her mouth, and saith, I have not committed Iniquity, blusheth not. Thus every one cometh into God's house, heareth God's word, receiveth his blessed Sacrament; and comes unto these duties so masked, that they pass here for currant coin: we are not able to see into their hearts, it is the Lord alone, who is The searcher of the heart, that sees them: And thus men if they may pass with our approbation, they care for no more. Ah poor soul, Ah poor soul, what of all this? If the Lord do not approve of thee, it is not all thy shows and shadows, be they never so goodly, nor so glorious, that will stand thee in stead in the day of God's searching account, but having acted the part of an hppocrite here upon the Stage of this World, it shall at the last day be a just and righteous thing with the righteous God, to give thee the portion of hypocrites, even everlasting fire: Depart from me ye Hypocrites into everlasting fire, prepared for the Devil and his Angels. Oh that this might persuade us to affect sincerity of heart. What a thing were this that we should live in these days and times wherein we live, wherein knowledge and grace is even thrust upon us, and yet for all that, we should prove such judasses unto our own poor Souls, thus to betray them into the hands of sathan. I cannot but tax many of you of this parish of Roxwell with this sin, the Lord lay it not one day to your charge. At my first coming amongst you, I observed some forwardness in you, in sanctifying the Sabbath, and hearing the word diligently; since which time who doth not perceive a decay of zeal, a decay of hearing in a great many of this congregation, that will scarce now vouchsafe God your presence in the assembly of his people once a month. The full soul (saith Solomon) loatheth the honey comb. Reu 3.14. I fear, you are full even of spiritual pride with the Church of Laodicea. Well, be warned betimes, lest your footings that you have taken so oft in your bowling Allies, surmount your steps into God's house, and so the Lord lay this sin of ingratitude to your charge, that he should offer unto you such gracious opportunities, and ye should so carelessly neglect the same. Use. 2 Secondly, this condemns the common repentance of most men and women, that it is not sound nor sincere, because though they condemn sin, & know it to be sin; yet they never proceed so far, as to leave and forsake it. Mar. 6. Herod could not be brought to leave his Incest: Demas made a fair show for a while, but by and by left all, & fell into love with the world: so, many men will for a brunt serve God, and seem very forward both to hear the Word, read, pray, etc. yet the strength of their own corruptions, and the love of the World steals away their hearts, so as it comes to nothing: but sure it is that the grace of God when it hath taken possession in a man's soul, it will thoroughly purge the same, though not altogether from sin: for the Flesh will ever rebel against the Spirit; yet from the power of sin, so as that man that is truly sanctified, shall not from henceforth become a servant unto sin; for a purpose to continue in sin, and the grace of God, cannot abide both in one Soul: but of this before. And thus much of the Complaint: the judgement followeth. VERSE. 5. Therefore have I cut down by the Prophets, I have slain them by the words of my mouth, and thy judgements were as the light that goeth forth. Having heard of their sinew, now we are to speak of their punishment, which the Lord inflicted upon them for the same; namely, fearful destruction and utter overthrow. In speaking of their punishment, we are hence to observe four things. Parts of the Text. First, the Author of it, I, that is the Lord himself. Secondly, the greatness of it, Cut down and slain them. Thirdly, the Instruments the Lord useth, My Prophets, my word. Fourthly, the equity of it; namely, that the Lord made his judgements as clear as the noon day unto them, so as they could not plead ignorance, or want of knowledge. Therefore have I cut down. Therefore, that is, because I have on my part done what I can to reclaim you, and bring you to some good pass; but you refused, and hardened your hearts, and contemned my words: for then the cause of God's judgements is their rebellion against the means, and their contempt of the Word of God, and preaching of his Prophets. Doct. 1 Then hence we learn, what a grievous sin it is to contemn the means of salvation, To contemn the means of salvation is a grievous sin, and never goes unpunished. Gen. 7.10.11.12. to contemn the Gospel of Christ jesus, it never goes unpunished. When Noah had preached repentance to the people of the old World, for the space of one hundred and twenty years together, and the people had despised the same; what followed in the end, but a fearful destruction, even a general Deluge, which swept them all away? When Lot spoke to his sons in Law which married his daughters, and warned them to escape out of Sodom, for the judgements of God were at hand, to be laid upon that City: The Text saith, Gen. 19.14 that He seemed to his Sons in Law as though he had mocked: but what followed, did not they perish with those sinful Sodomites? And job makes this one of the marks of a reprobate: They say unto God, Depart from us, job. 21.14. for we desire not the knowledge of thy ways: not that there are any so desperately wicked as to use such speeches against the Lord: but the meaning is, that men declare so much by their lives, they live in open contempt of the gracious means of their salvation, whatsoever they pretended in words, their deeds declared, that they cared not to be acquainted with Gods will. To the same purpose is that complaint in the Psalm My people would not hear my voice, and Israel would none of me. Psal. 81.11.12 The Lord had often spoken to that people by his servants, the Prophets, but they regarded them not; much like to our people in these times: but what followed? the Lord would never put up this great ingratitude at their hands, but saith in the verse following, Ver. 12.1.1 So I gave them up unto the hardness of their own hearts, and they walked in their own counsels. And this is further cleared by that speech of Almighty God by his Prophet jeremy, where he saith, jer. 7.13. I rose up early, and spoke unto you: but when I spoke, ye would not hear me; neither when I called, would ye answer. Behold here the desperate estate and condition of this people, that notwithstanding God had dealt so graciously with them from time to time to offer unto them so many gracious opportunities of their salvation, following them, as it were, at the heels with the same; sometimes by his Word, sometimes by his mercies, sometimes by his judgements, yet they neglected them all, they contemned them al. But afterward the Lord made good the words of his servants, he brought his judgements upon them and their Temple, Verse. 14. in the which they seemed so much to trust upon the Lord made it as Shilo, and as the same Prophet complaineth in another place, That the ways of Zion lamented, Lam. 1.4. because no man came to their solemn feasts: all her gates are desolate, the Priests sigh, etc. It was not their outward privileges that would now stand them in stead, that they were the posterity of Abraham, that they had amongst them the Ark of God's covenant, the Mercy seat, Psal. 132.14. the Temple of the Lord; and that the Lord had appointed that for his rest for ever. Seeing they contemned his Prophets, jer. 6.10. delighted not in God's voice, but took pleasure in unrighteousness. And this is that our Saviour lays to the charge of the people of jerusalem, Mat. 23.37. How often would I have gathered you together, and ye would not: Behold now, your habitation is fit desolate: Mat. 11.21. Yea, our Saviour Christ tells them of Capernaum, that it shall be easier for the land of Sodom in the day of judgement, then for them: so than we may safely conclude this doctrine with that speech of the Apostle, 2. Thes. 2.10.11.12. Because they receive not the love of the truth, that they may be saved, therefore God will send them strong delusions, that they should believe lies, that all they may be damned that believe not the truth, but take pleasure in unrighteousness. The Lord grant us more sanctified hearts, that we may make better use of his gracious opportunities that he doth offer unto us, that for the time to come, we may make more righter steps to his kingdom This Doctrine maketh, First, for the just reproof of all Papists, and all such Use. 1 as are popishly affected, as such as the Lord may most justly tax with this great ingratitude of contemning the means of their own salvation, that will rather hearken to erroneous and heretical doctrine, then to the truth of God contained in his holy Word. Let them stand never so much of their works of piety and devotion, as Fast, prayer, alms, etc. they are without the Word, but abomination to the Lord, the Lord hates them, and his soul abhors them, being not done in faith, repentance, and true obedience, as Solomon saith, He that turneth away his ear from hearing the Law, even his prayer shall be abominable. But oh, the just judgement of God upon them, they have refused to embrace the love of the truth, and have believed lies, and therefore it is a righteous thing with God, to give them over to hardness of heart, and rebrobate minds to be deluded by Satan, and so to perish with him for ever. Secondly, this Doctrine doth nearly concern Use. 2 us all. We see here, what a fearful sin it is before the Lord to contemn his Word, to neglect his Doctrine, and lightly to esteem of the means of our salvation, it is of that nature that the Lord cannot at any hand put it up, but will most surely punish the contempt thereof, as we have seen before by the examples of the old world, the Sodomites, the people of the jews and the like, And yet alas, we see it a sin too too common, so as men do generally neglect & contemn, if not desperately despise the means of their salvation, the most glorious Gospel of jesus Christ, making no account of it, but trample it under foot, & esteem no more of the Word preached, than they do of their old shoes, they will not go to the door to hear it, but rather lie upon their beds, sit by the fire, talk in the streets, play in their bowling Allies, and to do any base or vain thing then to come into God's house to hear his Word, whereby their poor souls might be saved. Oh horrible impiety! Well I remember that Saul observed David's seat when he was wanting: much more doth the Lord take notice of our empty seats and solitary pews when we are wanting. Will you hear how the Lord hath grievously punished such contempt, yea the neglect of holy means: and hath not the Lord met with us for this sin? yes questionless, as the plague and pestilence is sent for sin, so I am persuaded no one sin of the land hath been a greater cause to provoke the Lord to anger, and to plague our land so often with the pestilence, and other grievous judgements of unseasonable weather, & the like, than our long, our general, and our continual contempt of his most holy Word, and profaning of his Sabbaths: so as the Lord may say to us, for this cause have I cut you down, even by hundreds and thousands, for the contempt of the gracious means I have used to do you good. Oh than I beseech you in the fear of God, let us lay this to heart: and seeing the Lord will never suffer the contempt of his Word go unpunished: let us now at last repent of this sin; let us esteem better of the Word, let us receive it, believe it, and be more careful to hear it, otherwise if we live in the open contempt of it, as now we do; I say unto you in the name of the Lord, and from the warrant of his sacred Word, by the which we shall all be judged at the last day, Mat. 11.21. that it shall be easier for the men of Sodom & Gomor then for us: yea, the time may come when we shall weep and howl, cry out and say, Oh that I were a Sodomite, Oh that I had been borne one of Gomorah, and envy the felicity ever of the Sodomites in comparison of our own torments, Heb. 2.3. If now we neglect so great salvation. Thirdly and lastly, seeing the Word preached and taught is the ordinary means of our salvation, and the neglect and contempt thereof doth draw down Use. 3 such heavy judgements upon us as we have heard before; how may this teach us all according to godly Solomon his advice, to take heed to our feet when we come into God's house, and as our Saviour saith, Eccl. 4.17. Mat. 13. Luk. 8.18. to take heed how we hear? It is not to be accounted a light matter that we have this liberty to come into God's house, that we may hear him speak unto us in his Word: for if we benefit not by these holy exercises of religion, and draw nearer unto heaven, we are made by them the more hardened in sin to our greater confusion at the last: let us not therefore come for fashion sake or for custom, but for conscience sake before God, & in obedience to his commadement. And to this end we must learn to prepare ourselves before we come, by hearty prayer to God, both that he would direct the tongue of the Minister his servant, that he may deliver the Word truly and powerfully, as also that he would open our hearts as he did the heart of Lydia, that we may attend unto those things that shall be taught; which godly preparation if it were carefully observed of our hearers, it could not be after so much and long teaching, they should remain so ignorant and barren of God's Work, as generally they be. Well, to conclude this Doctrine, let this be for our present instruction, that if we would be free from the accusation of wicked, graceless and profane persons; let us labour to be willing and well affected hearers, that we come with hungering and thirsting desires unto the spiritual food of our souls, that it may be unto us a savour of life unto a better life: and that the Lord may never be constrained to use the same, as here he did to this people; namely, as an instrument to Cut down, and a means of our further condemnation at the last; would we not have been loath to have been in Sodom, when God reigned down fire and brimstone from heaven upon their heads? Oh Lord, how should we quake and tremble to think of this slaughter, that the Lord threateneth here, namely, To cut down by his Prophets, and to slay by the words of his mouth. I have cut down. IN that the Lord professeth here that he was the author of their punishment, The Author of this judgement. and did inflict this judgement on them for their sins and rebellions: We learn hence this point of Doctrine: Doct. 2 That the Lod is the Author of all punishments for sin; The Lord is the author of all punishments for sin. though he use secondary causes, and some outward means; yet he is the Author of all judgements and punishments upon men and women: Indeed he useth sometime men to do his will, as his rod to punish his people: for so is Ashur called the Lord's rod, Esay. 10.5. to whip his people, and his Staff to beat them. The Lord useth sometimes the Devils themselves to afflict his people, job. 1. as we see in jobs affliction, yet so, as the Lord was the chief Author thereof, the Devil but an instrument: Even so, all judgements come from God, he imposeth and inflicts them on his people for their sins. Excellent is that place of the Prophet Esay to this purpose; But now, Esay. 43.1.2.3 thus saith the Lord that created thee O jacob, and he that form thee O Israel, fear not for I have redeemed thee, I have called thee by name, thou art mine, when thou passest through the waters, I will be with thee, and through the floods, that they shall not overflow thee, etc. And again, Shall there be any evil in the City, and the Lord hath not done it? This point is fully declared by Moses, when he saith; If ye will not obey me, nor do all these commandments, Leu. 26.16.17. I will appoint over you fearfulness, a consumption, and a burning ague, the sword, famine and pestilence to destroy you, and to make you few in number. Let this school us if the Lord so deal with us: If the Cross come to us as a thing judged fit of God: Let us not set him a stint to say, thus much will I bear, and no more; but leave the same to his own good pleasure, expecting, and enduring even one upon the neck of another, taking hold of his promise by a lively faith, that He will never lay more upon us than we shall be able to bear; but will give us a happy issue unto them all, that we shall gain more in the Spirit, than we can lose in the flesh, and that the Cross in God's due time shall departed to our advantage, to leave a blessing behind it. This Doctrine have I cleared in the first verse of this Chapter; Let this suffice for this Text. We come to the uses of it. Let us all take knowledge of this Doctrine, that Use. 1 the Lord is the Author of all punishments whatsoever, by what instrument soever it pleaseth him to use for the accomplishing of the same; job the faithful servant of the Lord acknowledgeth this, when he saith The land giveth, the Lord taketh away: yet we know that it was the Devil and wicked men, whom the Lord used as his instruments to afflict this his holy servant. And let us learn to acknowledge, that all punishments sent of God come from his hand, and he imposeth and layeth them upon us, either as punishments of our sins, job. 2.10. as here in this Text, or else for the trial of our faith, patience, and the like graces. But of this before. Secondly, this may serve to condemn those foolish Use. 2 men that impute all to fortune and chance, all their troubles, miseries, crosses, sicknesses, losses, and the like that happen unto them in their bodies, children, goods, cattle, they impute them all to blind Fortune and chance, and never look up to the hand of God, to see his angry countenance turned towards them by reason of their sins and horrible impieties. Here is Ignorance with a witness: Where is the providence of God all this while, which rules and governs all things that are in heaven and earth? Oh let us labour to reform this common fault amongst us, and look higher even unto God himself, from whence they come. This knowledge and acknowledging that God doth inflict his judgements, punishments, and afflictions upon us for our sins; it is a good means to bridle us, and to keep us from impatiency, murmuring and muttering against the Lord. The Lord sent Shemi to curse; 2. Sam. 16.10. who dare say then, why dost thou curse me? so job, The Lord giveth, the Lord taketh away, blessed be the name of the Lord: And the want of this, is the cause why men be so impatient in sickness and misery, because they do not consider that it is the hand of the Lord laid upon them for their sins; and so they never make any use at all of God's judgements, thinking either that they come by chance, luck, or fortune; or else look only upon the outward means and instrument, and not unto the Lord himself. Oh let us learn to be wise, to lift up our eyes higher, to see that it is the hand of the Lord: I draw my sword, I kill and make alive, I send the plague and pestilence to consume & to destroy. And the knowledge of this is a good means to humble us, and to make us to confess our sins, that the Lord is holy in all his ways, and righteous in all his works, the which is acknowledged by the Prophet David, when he saith, I know O Lord, Psal. 119.75. that thy judgements are right, and that thou hast afflicted me justly. And if we can but once truly apprehend this, that it is the Lord that striketh, it will make us even to bless God, when he seems to deal with us most hardly, giving him the praise of equity, as David doth, here acknowledging that his sharpest corrections are not so great as our sins. And these two things will be great motives to patience in trouble, if we consider that the same affliction is measured out unto us from the Lord, Who is faithful, and will lay no more upon us, than we are able to bear. And next, that our stripes are not according to our sins: for if he should beat us with as many rods as we have grieved him with sins, he should add yet ten times more unto our greatest afflictions. I have cut down and slain them. THe second point, is the judgement and punishment itself, and the manner of it, The judgement itself. which shows that the same is no small judgement, but a very grievous punishment, For I have cut down and slain them: as though the Lord should have said; whereas they would not receive my Doctrine, nor believe my Word, that they might be brought to repentance, and so be saved. I have now cut them down & slain their souls by my Word, and wounded them even to death eternal: for as my Word which I would have made the sweet savour of life unto life, is now by their rebellion and stubbornness turned unto them to be the woeful savour of death unto death Hence we may observe, that of all the judgements Doct. 3 of God that befall a man in this life, there is none more grievous or fearful, than an hard heart, that will not stoop to God's Word, Hard heart the greatest judgement that can be laid upon man. nor profit by the means of salvation. Oh, it is the heaviest judgement that God can lay upon man in this life; and it is a sure and certain forerunner of eternal condemnation in the end: for when the Word of God doth light upon a hard heart, oh, it wounds it and kills it, and gives many a mortal and deadly wound, though the wretched soul of the sinner see it not, or feel it not. The Scriptures afford us divers examples, and all to confirm the truth of this point unto us. Gen. 4.5.6. This is clearly to be seen in the example of Cain; how did the Lord deal with Cain, both before he had murdered his brother, and afterward, and all to have kept him, if it had been possible, from that most horrible sin of his? Before how did God deal with him; Cain, why is the countenance of thy face changed? If thou dost well, shalt thou not be rewarded? If thou dost evil, sin lieth at thy door. Had not this been enough, if Cain had had but the least spark of grace, to have kept him and stayed him from committing that horrible sin? but when this prevailed not, but Cain would needs shed the innocent blood of righteous Abel; How did the Lord deal with Cain afterwards? Cain, where is thy brother Abel? but what now, did cain's heart relent? did he confess his sin with David, and say, I have sinned. Did he resolve into tears of repentance with Peter? No, no, but rather despised God to his face, saying; Am I my Brother's Keeper? Oh fearful and horrible speech! What, was his conscience so seared, that neither the shame of the world, the innocent blood of his slain brother, nor the glorious presence of the Lord could any whit astonish him? Behold here an example indeed of a heart that is hardened; and let the remembrance of the same ever possess our souls, to make us watchful over our own hearts, how we ever contemn the means of grace when the same is offered unto us. This is to be clearly seen in Pharaoh, unto whom the Lord sent several plagues and judgements upon him & his people, one upon the neck of another, Exod. 9 ten in number, yet all would not humble Pharaoh, Exod. 7.23. but answered stoutly, saying; I know not the Lord, neither will I let the people of Israel go. This is taught by job, job. 18.5. Zeph. 1.17. when he saith, The light of the ungodly shall be darkened, and the wicked shall become blind, because they have sinned against the Lord. And again, Their hearts being fat, their eyes heavy, and their ears shut, they shall hear indeed, but shall not understand, they shall see, and not perceive. And the Prophet jeremy doth mow lively set out unto us the woeful estate and condition of such a soul that is thus forsaken of the Lord, and given over to sin, saying; jer. 7.16. & 11.14. Because you have done these things, and I spoke unto you, & you would not hear, therefore thou shalt not pray for this people, nor lift up, cry, nor entreat me, for I will not hear. Though Noah and job should entreat me, though Moses & Samuel should pray unto me, yet will I not hear, neither be entreated. This is a lamentable estate, this is a fearful judgement, for a man to be thus left unto himself, given up to Satan, and forsaken of God for ever; Oh woeful is the estate of such a one: let that exhortation of the Apostle be precious with us, Heb. 3.12.13 Take heed brethren lest at any time there be in any of you an evil heart, and unfaithful, to departed away from the living God. And of the Gentiles it is said, Ephes. 4.17. that they lived in the Vanity of their minds, having their cogitations darkened, strangers from the life of God, through the ignorance that is in them, because of the hardness of their hearts. So that you see that a hard heart, it is the most fearfullest judgement of God that can befall a man in this life; for it is capable of no good, either by the Word preached, promises, or threatenings, mercies, or judgements. The Word of God it is mighty in operation, jer. 23. ●9. it divideth the soul and spirit asunder. This Word of God is called the Hammer of the Lord; for by it the Lord doth break in sunder the hard, stony and flinty hearts of man. This Hammer of the Lord is not able to break the heart of a wicked man, but as the bright beams of the Sun do harden clay, and soften wax; so this most heavenly and eternal Word of God shall never return in vain, but (by reason of the different disposition in the Subject) it illuminateth, it melteth the righteous, it obdurates, it hardens the wicked. Now where the Word doth not prevail with us, to humble us, there can be no true repentance, as the Apostle teacheth, Rom. 2.5. when he saith, But thou after thy hardness, and heart that cannot repent, heapest unto thyself wrath against the day of wrath. Now where there is no repentance, there can be no salvation, Luk. 13.5 for, so saith our Saviour; Except ye repent, ye shall all perish. This is a lamentable estate indeed, this is a judgement with a witness, for a man to be left thus unto himself, to be given up to Satan, and to be forsaken of God for ever: Oh this, this is the estate and condition of every hard hearted sinner: Oh happy than is that man or woman that sinneth least: next he that returneth home by repentance soon; but most woeful is the estate of him that with jeroboam hath sold himself to commit sin; for this man, Rom. 1.28. 1. Tim 4.2 Zach. 1.12. though he would weep with Esau, and shed even a fountain of teats, yet all will not help; woe, alas, there is no recovery. This may serve in the first place to reprove those Use. 1 that justify the wicked, as in Malachy his time, The wicked prosper, and they that work iniquity are set up: Mal. 3.13.14. They seem to be the only men of the World; they enjoy their pleasures, they seem not to be troubled for any thing, and who but they; Alas, alas, what of all this? If the heart be frozen in the dregs of sin, they are of all men most miserable, and of all men most to be pitied; For thou after thy hardness, and heart that cannot repent, Rom. 2.4.5. heapest up unto thyself wrath against the day of wrath. Their damnation sleepeth not all this while, but still they run in score in God's book, and when their iniquity is once full, the Lord will then come with his judgements, and they shall pay full dear for their sweet pleasures, even the loss of their own souls for ever and ever. No greater judgement can God inflict upon the sons of men in this life, than such a stony heart; of all God's judgements, Oh let my soul be free from this, for To whom will I have respect unto (saith the Lord) but to him that is of a contrite heart, and trembles at my Word. Esa. 66.2.5. This Word is to the godly heart that is humbled for sin, the sweet savour of life unto life; but to the seared heart, the woeful savour of death unto death: and in this respect the Word is like to the thunderbolt, the thunderbolt is of that nature, that if it light upon any soft matter, it hurteth it not, wounds it not, nor breaks it not: But if it fall upon any hard matter, as upon a tree, a stone wall, it breaks it in pieces, and rends it in sunder, it will break the bones, and hurt not a man's flesh: Even so the Word of God it is of that nature, that if it fall upon a soft heart and tender heart, it will do it good, it will comfort it, and instruct it, it will burn up the dross and filth of sin in that soft heart: But if this thunderbolt of the Word of God light upon a hard and stony heart, it will wound it, rend it, yea kill it, even to eternal death, unless they repent: This is the state of a wicked man's heart, and therefore of all men he is most miserable. Use. 2 Secondly, doth the Word of God wound and kill to death eternal, such rebellious and stubborn sinners; doth it hurt none but such stony hearts; doth the Lord's thunderbolt kill none but stony hearts? Oh then let us entreat the Lord to free us from this great and heavy judgement of hardness of heart, which makes the Word of God and all other means unprofitable unto us; and let us labour to have soft hearts, broken hearts, and bruised hearts. Oh, let the Word of the Lord enter, give it passage, that it may cut down sin in thee, that thy sins cut not thee down at the last: Note this well. for this be thou sure of, O man whatsoever thou be, that if thou find not out thy sins now, they will be sure to find out thee hereafter. When the Lord speaketh of a great mercy that he would show unto a people, he saith thus; I will take away their stony hearts, Ezech. 36.26. and I will give them hearts of flesh. Oh that the Lord would take away our stony hearts, and give us fleshy and tender hearts, that his Word might not kill us and slay us to death eternal! But alas, though this hard heart be the most grievous judgement of God that can befall a man in this life; yet who thinks so of it; who feels it, who complains of it? No, no, men and women have no feeling of it; yea, though this hard heart, and heavy judgement of God reign in most places, and most men be possessed with hardness of heart and carnal security; and so dead a sleep in sin, that the Lord may thunder from heaven, and his judgements rattle about our ears; yet by reason of this deadness and hardness of heart, men are like the Smiths dog, sleep still, snort still, though the flame and sparkles fly about his ears, and singe his hair, and though men can complain, and roar at the pain of the stone in the Kidney, and seek & send far and near for ease, and say, they are never able to endure it: yet of this fearful and most heavy judgement, The stone of the heart, men feel no pain, never cry for help, to be eased of it. We know, Oh we know every man in his own bosom, the sins, the which we most secretly foster, and will not let go. But as Saint Paul exhorteth the jews, even so will I you: To conclude this Doctrine, Take heed, Heb. 3.13. Ezech. 36.26. Oh take heed, lest in any of you there be found a false and an evil heart, to departed from the living God: for of all the judgements that Almighty God can lay upon the sons of men, this is the greatest: from this estate the Lord of his endless mercy deliver us. Amen, Amen. Thirdly, let us mark here how the Lord judgeth Use. 3 of such as be wounded and killed by his Word, and cut down by his judgements, published out of his Word, the Lord accounts of this judgement as that that is the most fearful and terrible: for the Lord here inflicts it as the greatest punishment of all for their evil ways, their stubbornness and rebellion against the Lord, and against all those gracious means that he had used for their good, for their hypocrisy and hardness of heart, and the like horrible sins that were to be found amongst them: for the punishment of them all, the Lord saith, I have cut them down and sane them; but not with the sword, not with the plague, which are fearful and terrible, but with my Word, q. d. I have not only taught and instructed you by my Word, and showed you what I would have you to do, and what to leave undone: but I have by this plain teaching of you, and by my doctrine propounded unto you, even pierced your very souls and consciences, so as in spite of your teeth you must needs acknowledge, though ye be never so obstinate and rebellious, that you have been wounded, and have felt the force of my Word, to kill you, to convince your consciences of your sins and rebellions, and that my judgements are most justly brought upon you. Hence we see what a fearful judgement of God it is for those which live in sin, and delight in sin, when as they hear their sins condemned out of the Word of God; they know that they do evil, they must needs confess, that the Word of the Lord hath convicted their consciences of their sins, and evil ways, so as they know it, and have felt their souls beaten and wounded, and even slain by the power of the Word of God. This is a grievous sin indeed, to sin against conscience, to sin against knowledge, to sin presumptuously with a high hand, it is a high step to the sin against the Holy Ghost, when men hearing and acknowledging the Word of God to be true, feel their consciences to check them for their vile and wicked ways, and yet they will walk on still against knowledge, and against conscience, and so draw down God's judgements upon themselves. Oh then, if we hear the Word of God, and perceive the Lord to touch our hard hearts, so as we must needs acknowledge this Doctrine, that the Lord smites thy hard and benumbed heart, as that thou canst say, I am guilty of this sin, I hear God will punish it severely, and cut me down by his Word, and slay me: I say, Oh then especially take heed, how thou livest in thy sin still, against knowledge, and against conscience: It is the high way to the sin against the Holy Ghost which cannot be pardoned: but let us rather leave our sins, and forsake them, and take heed of going on in the same: for certain it is, it is but the forerunner of some fearful judgement unto the soul of that man. I have cut them down by my Prophets, I have slain them by the words of my mouth. IN that the Lord doth threaten this judgement of all Doct. 4 other, as the greatest that he could bring upon them, namely, to Cut them down, and to slay them, The Word of God is able to pierce the hardest heart. and that not by an ordinary means or slaughter, but by his Prophets and Word: that is, that he would make good his Word in their mouths, and bring to pass all those terrible and fearful judgements that they had denounced against them from the Lord. Hence we see the great power of the Word of God, it is able to pierce the hardest heart that is. The word of God makes mention of two sorts of swords. The sword of the mouth, and the material sword, as that place in the Hebrews, The Word of God is lively and mighty in operation, and sharper than a two edged sword, Heb. 4.12. & entereth through, even unto the dividing asunder of the Soul and the Spirit, and of the joints and the Marrow, and is a decerner of the thoughts, and the intents of the heart. The people of the jews before that Peter spoke unto them, were full of hardness of heart: yea, their hearts before were as hard as steel, nothing could prick or pierce them, Act. 2.37. they had committed monstrous murder, they shed innocent blood, even the blood of the son of God, and yet they were never touched in their hearts for that sin. But when Peter came with his weapon, namely, the Word of God, and told them that they were those that had crucified the Lord of life: this wounded them to the quick, as that they cried out in the bitterness of their loules, O men and brethren, what shall we do to be saved? Oh tell us, tell us, whether there be not some course yet to be taken, that we that have been such desperate sinners, might yet again obtain God's favour, and be saved? This was a blessed battle that was fought with them; behold then in them the wonderful power of the Word of God, It cuts the throat of sin, and makes men become dead unto sin, that they might become a live unto God. jer. 23.29. Is not the Word of jehovah like unto fire? It is able to melt and mollify a heart of steel, it is like a hammer that breaks the hardest stone: even so this Word of God is able to bruise a stony heart, which is as hard as flint; Rom. 15.16. I am not ashamed (saith the Apostle) of the Gospel of God, because I know that it is the power of God to salvation to all them that believe. 1. Cor. 1.21. Yea, it is compared to a sacrificing knife, Ephes. 2.1.2. which will kill and cut the throat of sin, and make the most rebellious heart to break. It will put spirit and life in the dead hearts of dead & secure sinners, even such as lay dead, & rotting in sin. If it enter not into thee to the rooting out of sin, and the cutting down of thy uncleanness; for than it pierceth for thy good to life eternal, It will be sure to wound and to pierce thy dead and benumbed soul, to the hardening of thee in thy sins, to death eternal, Esay. 55. for it never returns in vain, but is either the savour of life unto life, or the savour of death unto death. The Lord sent his word unto Pharaoh again and again by Moses and Aaron, but he would not be humbled by it, Exod. 9 ●7. 1. Reg. 22.8. therefore he became the more hardened in sin. And Ahab was then the deadliest enemy to his own soul, Mich. 2.7. when he hated Michai for not speaking to his fantasy, but warned him faithfully of the judgement which afterward came upon him. Zach. 7.11. The Word of God is an adversary to none, but to such as are adversaries to themselves; Note this well. neither doth it condemn any but such as (without repentance) assuredly shall one day be condemned of the Lord. And therefore let the wicked wretches of the world stop their ears never so much from the hearing of the threatenings of the Word, yet they shall never stop that judgement which the Word hath threatened. There is a cry that will come at Midnight, and will waken the dead: But, Oh blessed are they, who in time are wakened out of the sleep of their sins, before that dreadful judgement come. This serves to commend unto us, the excellency Use. 1 and power of the Word of God, which is able both to kill sinners, and to make them alive again, and puts a manifest difference between the Word of man, & the Word of God. All the wisdom, learning, eloquence and wit of men is not able to wound the hard heart of a wicked, obstinate and rebellious sinner, only the Word of God can do it, even the plain and simple preaching of the Word can do it. 1. Cor. 1.21. Psal. 19 The Law of the Lord is perfect to convert the soul. There is more power in the plain, rude, and simple preaching of the Word of God to convert a sinner, then in the most learned and excellentest eloquence in men; nay, Rom. 10.14.15. it is impossible for all the eloquence in the World to save a Soul; it is peculiar only to the simple preaching of the Gospel, nor all the Writings of men cannot turn the heart unto God, unless the Lord do bless the preaching of the Word to do it; and though nothing be so contrary to our Nature as the Word of God, yet nothing is so powerful to convert, as is this word, by God's blessing upon it, being his own ordinance, appointed to that end. Secondly, seeing the Word of God is of this power, Use. 2 that it will enter and pierce into stony hearts; and seeing if it cut not down sin and corruption, it will wound to death eternal all rebellious and hard hearted sinners; Oh then let us submit our hearts unto it, let us suffer the Word to pierce and wound our hearts for sin, to cut down all sin and corruption in us here, or else it will be the Lords Sword of the Spirit to kill us and to wound us to death eternal: Ephes. 6.1. He will smite the earth with the rod of his mouth, and slay the wicked and rebellious with the breath of his lips; that is, the Lord will make good all those fearful judgements which his servants have denounced against them in his name: Esay. 11.4. And as the rain that falls, makes the earth more fruitful, or else more barren: so it fareth with the Word, it either cuts down sin to our amendment, or else leaves most deadly wounds in our souls, even to death eternal. Now then seeing the Word of God is so powerful: Oh how should this stir up every man and woman to the hearing of the Word of God, continually to frequent Sermons, to listen to the Doctrine of God, to believe that they hear, to yield unto it, and to lay their hearts open and naked, that this Sword of God's Spirit way wound them for sin: for though thou be'st a notorious sinner, a monstrous blasphemer, a common drunkard, a filthy whoremaster, yet if thou shalt hear this Word, and give credit to it, it is able to wound thy Soul, and to pierce thy heart; and experience teacheth, that the Word of God hath done great things, it hath converted most fearful and monstrous sinners, as David, 2. Sam. 12.1. Act. 9 Rom. 1.16. Saul, Peter, Mary Magdalen. Zacheus, etc. And therefore wait on the means, attend on the Word, hear Sermons, and thou shalt find in the end, that the Word of God shall be the power of God to save thy Soul, if thou do not harden thy heart against it. And as for those the which do despise the Word, and will not go to the door to hear it: truly, such men and women do even wilfully cast away their own souls, and suffer themselves to be led even blindfold to hell: but if with care and conscience thou wilt attend unto it, as Lydia did, and not cast it up again as those that have queasy stomachs do wholesome Physic; surely, thou shalt find great power in the Word, to save thy soul. By my Prophets, and the words of my mouth. HEre is laid down now the means and the instruments which God used for the effecting of his judgements, namely, his servants the Prophets, The Instrument. I have cut down by my Prophets: that is, I have brought upon you those plagues and judgements which were threatened against you by my faithful servants the Prophets, even those judgements the which they have denounced against you in my name, I have inflicted, and brought them upon you to slay, and to destroy you for your sins. Seeing the Lord did effect and bring to pass Doct. 5 those judgements the which the Prophets pronounced against his people for their sins, to slay them, The Word of God in the mouths of his Ministers shall be accomplished. and to destroy them: Hence we learn that the Word of the Lord in the mouths of his Ministers, it shall be accomplished; Look what judgement they pronounce against sin in the name of the Lord (if men will not repent) they shall certainly be accomplished, and come to pass: howsoever men regard them not, and will not believe them. Indeed many times his judgements are deferred, and his punishments are prolonged, because he is a patiented God, & would not the death of a sinner; Mat. 14.35. yet he is ever jealous of his Word, that not one jot or tittle of his Word shall not pass, but shall he fulfilled. This is clearly to be seen by the examples of God's judgements in all ages. Gen. 2.17. &. 3.7. Consider this truth in our first parents; God threatened them, that if they tasted the forbidden fruit, they should die the death; and did not God accomplish the same? yea, all their posterity do to this day feel the smart of the same curse. When all the World were disobedient in the days of Noah that Preacher of righteousness, 2. Pet 2.5. Gen. 6.3. God gave them time & space to repent in, even a hundred and twenty years; and when they repent not, the Lord did not fail to bring his judgement upon them. A most clear and lively example of this, we have in the book of josuah: josu. 6.26. The man is cursed there before the Lord that should attempt the rebuilding of the City jericho, and this is the curse that should pass upon that man, namely this, That he should lay the foundation of it in his eldest son, and in his youngest son shall he set up the gates of it. This was the irrevocable curse that almighty God had threatened against the man that should attempt the building of that City. Now afterwards when this threatening seemed to be quite forgotten, God is still mindful of his Word, and time is not able to wear that out: 1. Reg. 16.34. for when Hiel the Bethelite did go about to erect the same, God doth bring his former judgement to pass upon him. What shall we say of Ahab and of jezabel, unto whom many fearful and terrible judgements were denounced by Elias the Prophet of the Lord, 2. Reg. 9.37. That the carcase of jezabel shall be as dung in the field of Israel. This did God in his due time bring to pass upon jezabel, and upon the whole house of Ahab, according to the Word of the Lord. So that we may safely conclude this point, Num. 23.19. Sam. 3.19. and say with Moses that servant of the Lord, God is not as man that he should lie, or the Son of man that he should repent. God's judgements threatened may seem to us as unlikely as the plenty the Prophet spoke of, seemed to one of the Princes of Samariah: Though the Lord would make Windows in heaven, could it come so to pass? But what said the Prophet? Behold, 2. Reg. 7.2. & 19.20. thou shalt see it with thy eyes, but thou shalt not eat thereof: and so it came unto him, for the people trod him in the gate, and he died. Thus did our Saviour foretell the destruction of the City jerusalem, which came so to pass accordingly within the space of forty years after our Saviour his Ascension. Mat. 24. And is not the Word of God as true now in the mouths of his Ministers, yea, whatsoever judgement they shall proclaim in the name of the Lord, and by virtue of the Word of God, it shall certainly come to pass: As they have a long time threatened famine, pestilence, and the like judgements; and hath not the Lord brought these judgements and the like most justly upon us for our sins? do not we feel the truth of it? yea, this Winter and Summer last, when the Lord seemed to stop his ears at the prayers of his servants, and would not a long time be entreated. And therefore let all wicked and ungodly wretches lay this Doctrine to heart, that are ready to say. Where is the promise of his coming? and where be those judgements our Preachers have so long spoke of? Oh, they shall know, even to their eternal shame and confusion at the last, that the Lord will make good his Word, & bring to pass all those judgements that have been denounced against them. And as it is true of God's judgements against rebellious sinners: so is it true of the gracious promises of the Gospel to all them that do truly repent: jesus Christ was a Minister of the Circumcision for the truth of God. Rom 15.8. Ps. 89.33. And again, I will not falsify my Truth, my Covenant will I not break, nor alter the thing that is gone out of my lips. This was that worthy resolution of the Prophet long before Christ was borne: Thou wilt perform thy truth to jacob, Micha. 7.20 and mercy to Abraham, as thou hast sworn to our fathers in old time: Tit. 1.2. Psal. 102.27. And as this was accomplished touching the coming of the Messiah, In the fullness of time: So the same holds true concerning all other the promises of God made unto his Church and people. And the reason of all is this, because God is of an unchangeable nature; Reason. Mal. 3.6. I am the Lord I change not: Whatsoever he hath said, shall be done, and whatsoever he hath spoken shall be accomplished: For with him is no variableness, nor shadow of change. Use. 1 This checks those proud spirits, and despisers of the Prophets of the Lord, who esteem of God's servants and messengers as the scum of the world, will not give any credit to their Doctrine, make jests of them: and if they pronounce judgements against sin; Tush, we hope it is not so as these Preachers tell, we hope we shall do well enough for all their threatenings: They have denied the Lord and said; It is not he, neither shall the plague come upon us: jer. 5.12.13. neither shall we see sword nor famine: And the Prophets shall be as wind, and the Word is not in them. Like to them are many of our people amongst us, they make but a Tush of all those threatenings that Gods Ministers do denounce against them in the name of the Lord, till they come upon them; & then they can acknowledge they had a fair warning: Read that place diligently in Zachariah, and the Lord give us a right judgement in all things, Zacha. 1.4.5.6. the words are these; Be ye not as your Fathers unto whom the former Prophets have cried saying, Thus saith the Lord of hosts, Turn you now from your evil ways, and from your wicked works: but they would not hear, nor hearken unto me, saith the Lord: Your Fathers, where are they? and do the Prophets live for ever? But did not my words and my statutes which I commanded by my servants the Prophets, take hold of your Fathers? and they confessed, and said, As the Lord of Hosts hath determined to do unto us, according to our own ways, and according to our works, so hath he done unto us. See here how the Lord sends these rebellious jews to former times, even to look upon God's judgements, upon their forefathers, q. d. Though your Fathers be dead, yet my judgements in punishing them ought still to be before your eyes: and though the Prophets be dead, yet their Doctrine remaineth for ever: Behold ye then the force of my Doctrine in punishing your Fathers, and fear ye the threatenings contained in the same, and declared a fresh unto you by my Prophets. Oh may not this be a fair warning to us that yet live, to admonish all those that despise the Word of the Lord in the mouths of his Ministers, to take heed how they contemn Gods faithful Ministers, which esteem their words but as wind; for if they speak in the name of the Lord, and have the Word for their warrant, it shall certainly be accomplished; Shall I spare such a people (saith the Lord) shall I not be avenged on them. jer. 5.14. Behold (faith the Lord to his Prophet) I will make my Word as fire in thy mouth, and this people shall be as wood, and it shall devour them. Even so shall the Lord use his Word in the mouths of his Ministers, as the sword of his Spirit to Cut down & slay, and will bring to pass his judgements proclaimed by them; so as all wicked and ungodly men at the last, shall confess and say, Oh I had a fair warning. I was told of this long ago, if I had been wise to believe it: and now I see the Word of God is true in the mouths of his Ministers. Oh what shall become now of all rebellious and hardhearted sinners, who seem to have Made a Covenant with Death, Esay. 28.15. and an agreement with the grave: which go on in sin and fear, no danger; but what followeth, Your Covenant with Death shall be disannulled, and your agreement with hell shall not stand, etc. Their hopes shall fail them in the end (God will not be mocked) they shall be sure to pay full dear for their contempt when it shall be too late to amend. Oh let us not then harden our hearts through the deceitfulness of sin: Esay. 55.6. but Let us seek the Lord while he may be found, and call upon him while he is near. Secondly, we are taught here not to be dismayed when we see the wicked to prosper and to flourish here, spreading themselves as the green Bay-tree: Use. 2 for lo, God doth set them in slippery places: their damnation sleepeth not, God's judgements are gone out against them, they are determined with God, there wants nothing but the execution of them, the which in God's due time shall be accomplished, even by an irrevocable decree. Now, what if in the mean time they rufle it out with great words and shows, and who but they: Alas, their estates are rather to be pitied, than envy, because God's Word is against them, & their sinful courses, and by it at the last they shall be sure to be Cut down. Psal. 2. Pharaoh and the Egyptians may take crafty counsel together against the people of God; But he that dwelleth in heaven doth laugh them to scorn, And this Pharaoh which seemed for a while to be so terrible, his end was most fearful. And what if Ahab and jezabel plot together, and abuse their authority for the winding in of Naboths' Vineyard into their own possession, and Naboth is slain, 1. Reg. 21. God's Word went out against him therefore by his Prophet Elias, and it was not his walled Palace that could keep back God's judgements. A man that had seen Lazarus a poor beggar, Luk. 16.22. destitute of all help and comfort, lying at the rich man's gate, his mind possessed with cares, with his body full of sores, whilst the rich man within was clad of the finest, and fed of the daintiest; a man I say, that had beheld these rwo, if he had had no more than natural reason, would easily have concluded the beggar to be miserable, and the rich man to be happy: But God sees not as man sees, neither are his thoughts as man's thoughts: for even in this great misery of this poor beggar, he was a happy and a blessed man; & notwithstanding the great pomp of the other, in the midst of it all, he was but wretched and miserable. Then let us not rest in beholding the present face of outward things, but possess our souls with patience, considering that All things happen alike to all: Yet in the end it shall go well with the just. And howsoever the wicked prosper well in the world; Psal. 73.17. yet they are set but in slippery places: Gods threatenings in Gods due time shall be inflicted upon them. Thirdly, seeing the menaces and threatenings of Use. 3 God shall be accomplished upon the wicked and ungodly; so is it true of the blessed promises of the Gospel: so as, look what promise God hath made there, either of pardon of sin, or of life and salvation, they shall likewise be performed; we are not to doubt of it: for will God keep touch with the wicked, and will he not much more remember his promise to his children, this were injurious to the Spirit of God so to think. Oh then let us learn to depend upon God, 2. Cor. 1.20. and to wait duly upon his gracious promises: Knowing that all his promises are yea, and Amen, and He is faithful which hath promised. Let us learn then to rest upon him, for the pardon of our sins, the hearing of our prayers, the resurrection of our dead bodies, and life everlasting: the Lord is just and true in all his promises. Oh what a comfort is this to poor distressed souls! Dost thou mourn for sin, and desirest to fear thy God, and walk in his ways? well, assure thy soul, that whatsoever gracious promise he hath made unto thee in his Word, it shall be performed: Heaven and Earth shall pass, but one jot or tittle of my Word shall not pass away: but a● every judgement and plague pronounced against sin and sinners, shall be brought upon them to destruction: even so every gracious promise made to God's Church and people, shall be performed to their eternal comfort and salvation: and therefore let us believe this, and rest upon it, that the Lord will perform his Word in the mouths of his Prophets and Ministers, Whatsoever ye bind on earth I will bind in heaven, Mat. 16.19. and whatsoever ye lose on Earth, I will lose in heaven. And thy judgements were as the light that goeth forth. The equity of the judgement. IN these words the Lord shows that they could not pretend ignorance of the will and Word of God; for the Lord had taught them, and declared unto them manifestly and apparently what he would have them to do: for by judgement in this place is meant the doctrine of God taught unto them by his servants the the Prophets. q.d. my Doctrine in the mouths of my servants, where I showed and laid open before your eyes the way to lead holy lives, and to serve me, it was clear as the light, as the Sunshine at Noon day when there is no cloud: so as you have now no excuse at all for yourselves, but must needs acknowledge that my judgements are now justly inflicted upon you, and that you have of malice with a high hand and most rebellious heart, sinned against me So then you see what is here meant by the judgement of the Lord; namely, the clear and manifest doctrine of God to direct us in the way to life eternal. Seeing the Lord doth here profess unto his people, Doct. 6 that his judgements, that is, the Doctrine of God, wherein he would have taught them how ro live well and blessedly, was clear and manifest, God never strikes with his judgements before he gives warning. and that they could allege no excuse of ignorance. Hence we learn, that the Lord doth never strike with his judgements, but he first gives warning; so as if men would be wise to believe his Word, and to amend their lives, they might avoid his judgements: but if they will be so rebellious and hard hearted, that they will not amend, they must needs acknowledge, & confess, that they are most worthy to be plagued and punished. This was Gods merciful dealing towards the people of the old world, unto whom the Lord vouchsafed one hundred and twenty years to repent in, before he brought his judgements upon them: besides all which time he vouchsafed unto them Noah that Preacher of righteousness, Gen 6.3. 2. Pet. 2.5. warning them still of a judgement to come, to this end that they hearing from Noah what judgement the Lord had intended against them, if they repent not, their condemnation might be so much the more heavy upon them. Thus dealt the Lord with those sinful Sodomites, Gen. 19 unto whom he sent his servant Lot, Exod. 9 Whose righteous soul was vexed from day to day. Thus dealt he with Pharaoh and his people, unto whom he sent Moses & Aaron again, and again, and still again, to admonish him to let the people of Israel go: When this prevailed not, he sent judgement upon judgement, and all to humble the hard heart of Pharaoh. What shall we say of Ahab and jezabel, unto whom the Lord sent Elias? such is the goodness of God towards the sons of men, that he will ever warn before he strike, and admonish before he correct: for so did the Lord deal with this people, as in the former verse, Oh Ephraim what shall I do unto thee? Hos. 11.8. Oh judah, how shall I entreat thee? Meaning thereby, that the Lord had used many ways and means to humble them if it might be, before he proceeded in judgement against them. This is most lively set out unto us in the book of the Proverbs, Pro. 1.20.21. where Solomon brings in Christ jesus the wisdom of the Father, sometime by his Ministers, and sometimes by himself, calling and crying unto us to hear his voice, and to receive instruction; and if this fair means that the Lord shall use, will not serve to humble us, the Lord doth there threaten, That the time shall come when we shall cry and call upon him, and he will not hear us: Yea, he will be then so far from pitying in the time of our distress, as that he will then Laugh at our destruction, and that because we did not choose the fear of the Lord. This was the merciful dealing of God towards the Ninivites, jon. 3.4. unto whom he sent his Prophet jonas to bring them home by repentance; and thus dealt he with jerusalem, Mat. 23.38. using all means possible to humble them before the judgement came forth: For, if God would reclaim us by his Word, he would never take his Rod. But of this before. And the reason of this Doctrine is clear, Reason. because the Lord by this means will leave the wicked, and those that are reserved to destruction, without all excuse; for this doth the Apostle declare, Act. 14.16.17 when he sayeth, In times past he suffered all the Gentiles to walk in their own ways: Nevertheless he left not himself without witness, in that he did good, and gave them rain from heaven, and fruitful seasons, filling their hearts with joy and gladness. Now, if the giving of them showers of rain, the dew of Heaven be unto them the Lords witnesses, and the Testimonies of his power: Oh how much more than is the word of God, which is the savour of life unto those that believe? Surely, this warning that the wicked have here hence, shall much more leave them without excuse, in the day of the Lord. Seeing then the Lord is not easily drawn to the Use. 1 execution of judgement, before he hath offered many means of repentance and reconciliation, Oh let us apply this Doctrine to ourselves: Let us look back unto our former times: Let us take notice of God's merciful dealing with us: Hath not the Lord warned us by many means, and proved unto us, that there is a necessity imposed upon us, that we must needs Return unto him? I appeal unto thy conscience, whosoever thou art that readest this: Have we not been told plainly of our sins, that living in that course we do at this present, we cannot be saved? hath he not again warned us of his judgements by his Ministers? we know, we know every one in the secret of his own bosom, that the Lord hath spoken unto us, warning us of judgement: but when this means would not serve to bring us home to himself by repentance, nor to return unto God: Now the Lord hath met us with judgement, even this unseasonable weather that makes the creature to mourn unto us, to teach us to mourn: beside, how many particular afflictions & chastisements hath the Lord laid upon us in our bodies, goods, and good names, wife, children, cattle and the like? do not they all summon us to repentance, and cry aloud in our deaf ears, that the Lord is at hand with his udgements? Oh let us be warned betimes to seek unto him by repentance, lest the Lord using all these means unto us to bumble us, and we remain rebellions and hard hearted still, be take occasion, even therehence, to lay the heavier judgement upon us. Let us then acknowledge the Lord to be a just God, that gives us such warning; and when his judgements shall lie heavy upon us, let us not accuse the Lord of any hard dealing, but rather accuse the hardness of our own hearts, which would not be warned by his Word and judgements. Dan. 9 Daniel confesseth, that because the people would not believe the Lords Prophets and faithful servants, therefore they were justly plagued for their sins: Let us do the like, and take heed, that we do not neglect the checks of our own conscience, reproving us of our sinful ways; for the time cometh apace, and we know not how soon, when this conscience of ours the which now doth check us, shall judge us, and this heart of ours, the which now doth reprove us, shall torment us, and that because we have wilfully neglected the means of our own salvation, when the Lord hath offered the same unto us. Use. 2 Secondly, seeing the Lord doth use so many means to humble us, and to bring us home to himself by repentance; we are taught hence, that if any do perish in his sins, he must not impute the fault unto God, but unto himself; for the Lord may justly say unto us, as sometimes to the people of Israel, Esay. 5.4. What could I have done more to my Vineyard that I have not done? so what should I have done more to the soul of this sinner that I have not done? my Word, my judgements, my mercies, the motions of my Spirit, all these have I used to humble them: So that in all our plagues and judgements, in all our woes and miseries, whether in this world, or in the world to come; the whole blame must light upon ourselves, whose hearts are so hard that they will not repent from this fearful judgement or hardness of heart: the Lord keep us all for his Christ's sake. VERSE. 6. For I desire mercy and not sacrifice, and the knowledge of God more than offerings. THe Lord having threatened this rebellious people by his judgements, & manifested his anger for their sins & disobedience; especially because they would not be reform of their evil courses, and be humbled by his word: Now the Lord doth prevent an objection, which this people might or did make, The prevention of an objection. and takes away all colour of excuse: For thus they might say, why should the Lord be thus angry with us, and thus to chide us, & to cry out upon us, to threaten us by his Prophets? Do we not serve God, do we not kill our beasts to offer them in sacrifice to God? Do we not thus and thus? but we can never please him, he will never be content with us, let us do what we can: though we offer never so many sacrifices and offerings; yet the Lord is always chiding, and finding fault with us. To all this the Lord seems here to answer; I pass not for these outward Ceremonies, and outward worship unless you join true faith and obedience to God, and true love and charity unto men: Duties of piety to God, joined with the true knowledge of God, and true reformation of our hearts and lives, together with just, honest, and upright dealing with men. Hence than first of all we may observe, what account Doct. 1 the Lord makes of Sacrifices and offerings, that is, of all the outward service of God, God esteems not of our outward service, when it is not performed in faith and obedience. the outward actions and ceremonies belonging to the same, severed from the knowledge of God, true repentance, and hearty obedience, with love and just dealing with men; he professeth here that he cares not for them; he hath no delight in them, they stink in his eyes, & are abominable unto him, What have I to do (saith the Lord) with the multitude of your sacrifices? Esay. 1.11.12 I am full of your offerings of Rams, and the far of fed beasts: & I desire not the blood of Bullocks, nor of Lambs, nor of Goats: When ye come to appear before me, who required this at your hands to tread in my Courts. Where we may see, that although Almighty God commanded these sacrifices for a time, as aids and helps unto this people, for the exercise of their faith: & to lead them to Christ; yet because they offered them up without faith or repentance: God detested them and they were abomination unto him. This is cleared by the same Prophet in another place: Esay. 66.3. He that killeth a Bullock is as if he slew a man, he that sacrificeth a sheep, as if he cut off a dogs neck: He that offereth oblation, as if he offered Swine's blood: he that remembreth incense, as if he blessed an Idol: yea they have chosen their own ways, and their soul delighteth in their abominations. This people here thought themselves holy by offering of their sacrifices, though they performed them neither in faith nor repentance; therefore the Lord showeth them in this place, that he doth no less detest these Ceremonies, than he doth the Sacrifices of the Heathen, who offered men dogs and swine to their Idols, which things were expressly forbidden in the Law. jer. 7 9 This is taught by the Prophet jeremy, where he saith, Will you steal, murder, commit adultery, swear falsely, burn incense unto Baal, and walk after other gods whom ye know not, and come and stand before me in this house? etc. Pro. 29.8. Ioh 9.31. Psa. 50.17. The Prayers of the Wicked are an abomination unto the Lord. Again, If I regard wickedness in my heart, the Lord will not hear me: So that what sacrifice soever wicked men offer up unto God, as prayer, thanksgiving, coming to the Sacrament, all they do, is abomination to the Lord, when they stand upon the outward Ceremony of God's worship, Mich. 6.6.7.8 and leave undone the duties of faith and repentance, Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before him with offerings, and come with Calves of a year old? Will the Lord be pleased with thousands of Rams? or with ten thousand rivers of oil? shall I give my first borne for my transgression, even the fruit of my body for the sin of my soul? He hath showed thee O man, what is good, and what the Lord requireth of thee: Surely, to do justly, and to love mercy, and to humble thyself, and to walk with thy God. Read these places. Mark here and see the state of an hypocrite, they go so far with the child of God, as that they ask how to please God, and are content to offer sacrifice, thinking thereby to avoid God's anger, jer. 6.19.20. Micha 6.8. Mat. 5.20. & 6.1.2.3. Amos. 5.21. but they will not be brought to mortify their sinful affections. And therefore the Prophet enjoineth them in the eight verse, to the observation of the second Table, to perform the duties of love, of justice and mercy. In all which places the Lord shows, that he hath no delight nor pleasure in these outward parts of his service, when men's hearts remain sinful, and they sever the same from the knowledge and obedience to his Word, and from the duties of love and equity to men. The reason of this Doctrine is clear, Reason. The Lord will be sanctified in all that come near unto him: Numb. 16. He is a holy God, and all that will worship him must be holy, and repent of their sins, believe in jesus Christ. Besides this, the Lord hath respect to the manner; as to the matter of our sacrifices; neither is it enough to do a good thing: as to offer sacrifice, to pray, to receive the Sacraments, to give to the poor, these be good duties in themselves, but they must be done in a holy manner, namely, in faith, repentance, and true obedience unto God's commandments: for otherwise The sacrifice of the wicked is abomination to the Lord Cain and Abel performed both one action, Pro. 15.8. yet God had no respect to Cain nor his sacrifice, but to Abel he had. Peter preached the Word, and prayed, so did judas, but the Lord hated all that judas did, both his preaching and his praying. The Scribes and pharisees gave much to the poor, the poor Woman gave but a little; she was approved, they condemned. So that we see, it is not enough to do a good thing or matter, but we must withal do it in a good manner, and to a good end; namely, God's glory, and the good of our neighbour; as also in faith and obedience to God's commandments with hearts humbled for sins past, and hating sin for the time to come. Seeing the Lord esteems no more of these outward things, as Sacrifices, oblations, and burnt-offerings, Use. 1 etc. When as they be severed from true faith, repentance and obedience: Then let us learn hence not to content ourselves to come to Church to hear the Word, to pray, etc. but especially, let us look to our hearts to reform them, that we may do all in faith, good conscience and obedience, and join with our duties of Piety to God, love to men, else the Lord cares not for them: Oh let not men then any longer bless themselves in their fond devotions, as to think when they have been at the Church, have heard the Word, received the Sacrament, prayed with the Congregation, that therefore they have pleased God as well as the best: Alas, all this they may do, and yet as Solomon saith, Do but offer the sacrifice of fools; which is abomination to the Lord. Now, what a lamentable thing were this, that men should live twenty, thirty, forty or more years in the Church of God, and yet all this while do nothing to please God? this is the lamentable estate and condition of many of our civil honest men, as we call them, who want the knowledge of God, and have not repent of their sins, so as they might perform these duties in faith, repentance and obedience. Secondly, this condemns the whole Lump and Use. 2 trash of Popery, which stands indeed in nothing else but in a company of foolish Ceremonies and outward shows invented by man, not warranted nor agreeable to the word of God: as the abominable Sacrifice of the Mass, Prayer for the dead, Invocation of Saints, worshipping of Images, and a Thousand the like, all which as they have no footing nor warrant from the word of God, being the chief part of their religion; so they shall find, that the Lord will never put up this Sacrilege at their hands, and that they have in the midst of them all, when they have been most devout in the performance of these things, been so far from pleasing God, as that they have rather stirred him up to wrath against them Thirdly, and lastly, seeing those men that have gone Use. 3 so far as to offer sacrifice unto the Lord, according to God's commandment, have notwithstanding been cursed and miserable, and even by their sacrifices have sinned highly, and provoked the Lord against them, as we see here in this people, Oh then how miserable and wretched must the estate of those men be, that have not yet proceeded so far, that are so far from offering sacrifice unto God themselves, as that they despise those that do, or if that they do it themselves, it proceeds from them but coldly and carelessly? this people here were very forward to perform the outward ceremonies of God's worship, but they never looked unto the right manner of doing of them, which made the same to be abomination unto the Lord. Now, if their fall shall be so horrible and fearful that build, and that with the good Word of God, doing those duties that God doth require, as this people did, (though they failed in the manner of doing of them) how terrible must their judgement needs be, that are so far from building, as that they are rather pullers down, and came so far, even behind these wicked jews themselves in the very shows of goodness, as that they rather go beyond than in every kind of gross wickedness? If these men that made such shows of godliness and piety, were notwithstanding accursed, because they wanted reformation of heart and life: Oh what shall become of those, that want even outward civility itself, whose lives rather abound with all manner of sin and impiety? And if it went so hard with those that were Virgins, Mat. 25. and went with their lamps to meet the Bridegroom, wanting the oil of grace in their hearts: then what will at last be the doom of all those that are not Virgins, but Adulterers and Adulteresses, even those that have committed spiritual fornication jam. 4.4 with sin and Satan, which yet never went out to meet the Bridegroom of their souls: Certainly, these men's judgements doth not sleep, and when it overtakes them, woe unto them. Oh then, seeing that hypocrites seem to draw in the same yoke with the children of God, in respect of the outward Ceremonies of God's worship, but want sincerity of heart & life. Let us look to ourselves, that those things may be repaired in us that is wanting in them, that so the Lord may accept of us and our sacrifices. Again, in that the Lord saith here, I desire mercy Doct. 2 and not sacrifice, condemning the outward sacrifices of his worship when they proceeded not of faith towards God, and love towards man. We learn hence, that lawful things must be done lawfully: Lawful things must be done lawfully. for the Lord looks not so much upon the outward face of his worship, as he doth upon the intent of the worshipper. This appears clearly in this people, they seemed to be humbled for sin, aswell as those believing jews spoken of in the three first verses of this chapter, they came into the Temple, they made great shows of humiliation for sin; yea, they were very forward to bring in their Peace offerings unto God, thinking indeed that they had now done enough to satisfy God's anger, and to appease his wrath: but because it was but as the Morning Dew, neither durable nor lasting, nor sound and sincere, the Lord doth reject both it and them. Gen. 4.5. This is further cleared by the example of Cain, who offered sacrifice aswell as Abel; but because he performed not the same in a holy manner, in faith, repentance, and true obedience, the Lord esteemed not of it; but the same sacrifice of Cain added unto the number of cain's sins. This may be seen in that indictment which Christ brings against the old world, Mat. 24.38. They did eat and drink, marry, and gave in marriage: All which were lawful in themselves; yet because they were not done in faith and repentance, they added unto the measure of their sins; for they minded only their pleasures, their hearts were only set upon carnal delights, they eat and drank without fear, without prayer, and thanksgiving, jude. 12. 1. Tim. 4.4.5. as if they were not beholden to the Lord for the same: beside, they abused the good creatures of the Lord, to surfeiting & drunkenness; these and the like corruptions in us do turn eating & drinking into sin. And the like may be said concerning Marriage; Heb. 13. it is in itself a holy ordinance of God unto those that are holy, and use the same holily: but for the sons of God to join themselves to the daughters of men, for beauty's sake, riches, honour, Gen. 6.2. or any such carnal respects, Luk 17.28. when the same is not found in the way of virtue; this becomes an horrible sin unto us. And the like is alleged by our Saviour against the Sodomites, They bought, they sold, they builded; things lawful in themselves: but when they bought and sold with covetous desires, and oppressing their brethren, and builded not for necessity sake, but to show their pride and vanity: These made the same become sins unto them. These and the like examples, whereof the Scriptures are full, all serve to confirm the everlasting truth of this point of Doctrine unto us, that lawful things must be done by us lawfully, otherwise the same become sins unto us. Now let us come to the uses. This serves for the exceeding terror of all wicked Use. 1 and ungodly sinners: If these people in this place sinned so highly, even in offering of sacrifices which were duties required at their hands, when they proceeded not in faith and repentance, not done in an holy manner: then how shall they be able to stand before God in the day of his searching account, that have heaped sin upon sin, and one iniquity upon another; that have not only done good things in an evil manner, but evil things in a worse manner. Again, how many be there that content themselves with an outward civil life, that come to Church, hear the Word, and receive the Sacrament; thinking that all this while they have done God good service, never looking into the manner of doing them, nor never disquiet themselves for their hidden corruptions? alas, what of all this, when faith and love is wanting, Faith towards God, and love and mercy towards our brethren, when these things are wanting in us? Use. 2 This serves in the second place to teach us, above all things to take heed unto the manner of our actions, that we content not ourselves with the outward matter of God's worship and service; but especially to look into our hearts, that we come unto them in true faith, sound repentance, and holy obedience, for this is that that will cause the Lord to approve of all we do in his service, as the Mite of the poor Widow was accounted a marvelous great gift with our Saviour: and why not in itself: for what is a brazen token in God's account, but because the same proceeded in faith, the Lord doth therefore account most highly of the same, the like may be said of a cup of cold water that shall be given to a Disciple of Christ, which Christ doth promise shall not go unrewarded. The manner, not the matter of God's service is that which he especially looks after. I will have mercy, and not sacrifice. THe Lord doth not here complain of them for Doct. 3 that they offered no sacrifice unto him; no, for herein they were as forward as any, Property of an hypocrite, to content himself with the outward parts of God's worship. but for want of faith towards him, and love towards their brethren. Hence we may see a lively picture of an hypocrite, and a counterfeit Christian, namely, such a one that contents himself with the outward parts of God's worship, as this people did, who thought themselves religious enough & forward enough, so long as they offered their sacrifices, brought their beasts to the altar, prayed in the temple, kept their holy days, & times of prayers (as our Papists do at this day) and performed the outward ceremonies of the Law: but as for the knowledge of God, as for faith, repentance, obedience, reformation of their lives, and just and upright dealing with men, they made no bones of it, Esay. 1.12.13 had no regard of those things, and yet thought all was well. When ye come to appear before me (saith the Lord) Who hath required this at your hands: Bring no more oblations in vain, incense is abomination unto me, I cannot suffer your new Moons, nor Sabbathes, nor solemn days, it is iniquiry, not solemn assemblies: My soul hateth your New Moons, and your appointed Feasts, they are a burden to me, I am weary to bear them. Thus they came not short in any Ceremony of the law, they were very strict in the observing of them, but they looked after no other thing to examine themselves in what manner they came unto them, Again, Will ye steal, murder, jer. 7 9 and commit adultery, swear falsely, burn Incense unto Baal, & walk after other gods whom ye know not, and yet come & stand before me in my house? Though they continued in most horrible and grievous sins, Mich. 6.6. yet so long as they came into God's house, and performed there the outward duties of his worship, they thought all was well. And again, the Lord saith of them thus; This people draw near unto me with their lips, Esay. 29.13. but their hearts are far from me. They did only profess outwardly in hypocrisy, and the Lord declares plainly that he regarded them not. Again, in the Prophet jeremies' time, the people there debate the matter with the Prophet, and say, Oh we come to the Temple, we pray, we offer sacrifice, what would ye more? Oh saith the Prophet, when ye live in sin, this is but to make the Lords house a den of thieves. And by the Prophet Esay the Lord threateneth destruction to them that come unto the service of God in hypocrisy, and our Saviour Christ in divers places doth threaten a woe to the Scribes and pharisees because they did all in hypocrisy to be seen of men, and not of conscience towards God. Well then we see the Doctrine sufficiently cleared, that it is the property of an hypocrite to content himself with the outward part of God's worship, Two sorts of hypocrites. and never looks after sincerity of heart within. Now there are two sorts of Hypocrites, the gross Hypocrite, and the close Hypocrite. The first is, he that outwardly in words professeth the name of Christ, and yet in heart and life utterly denies him, and these men are such as come to church, hear the Word, receive the Sacrament, and perform all outward actions of God's worship and service, as if they were true Christians: but if you look into their lives, they are most vile and profane. The holy Apostle Saint Paul describes them thus, They profess they know God, Tit. 1.16. and yet by their works they deny him, being disobedient, and to every good work reprobate. For they will so profess Christ and the Gospel, as still they will live in sin, in lying, stealing, drunkenness, whoredom, Three sorts of gross hypocrites. swearing, covetousness, pride or ignorance; these be gross hypocrites, which will cry Lord, Lord, and yet their lives are vile and wicked. And of these there are three sorts. First, the Atheist, who professeth Christ in Word, Atheists. and yet in heart contemns him; these are they which for fear of the Law come to Church, hear the Word, and receive the Sacrament; & of this sort are the greatest sort of our Church-Papists, all contemners of the Word, and the like, professing Christ in show; but yet in heart they deny him, contemn him, make no account of God nor his Word, but tread it under foot. Secondly, those which for fear and fashion sake profess Christ, come to Church, hear the Word, Temporists. & receive the Sacrament; yet all for fashion and custom, nothing for conscience sake: and of these we have thousands amongst us, who perform all these duties for custom and fashion sake. Oh let us take heed, that we do not profess only in outward show; but look to our hearts, that we may do all of conscience to please God, & in obedience to his commandments: let us not make it a matter of custom to come to hear the Word, to receive the Sacrament, or for fear of the Law, but of conscience towards God; otherwise these things will turn one day to our greater condemnation. And the third sort are the Epicures which make their pleasures, sports and pastimes their God, Epicures. and will spend more hours in eating, drinking, sports and pleasures, then in the service of God, then hearing, reading, praying, singing of Psalms and holy meditaon, all their profession of Christ is but in hypocrisy from the teeth outward, the heart is not sound, these men may profess Christ long enough, come to church, hear the Word, and receive the Sacrament; yet so long as their heart is set so eagerly on the World, on their profits and pleasures, they do but deceive their own souls. Our Saviour teacheth us, that men may come with open mouth, Mat 7.21. and cry, Lord, Lord, if they lead not holy lives, and have godliness and true obedience in their hearts they shall perish: 2. Thes. 1.7. It is not Lord, Lord, that will serve the turn, but men must labour to know the Word and will of God; and join to their knowledge christian obedience. Oh then in what a lamentable estate and condition Use. 1 be most men and women, seeing this is the common bane of our time, that men and women content themselves with the outward & naked profession of Christ, only to perform the outward parts of his worship and service, though in heart they care not for him; if they come to Church, and here spend an hour for fashion sake, or for fear of the Law; they look after no more, though all the week after they contemn Christ, and serve the Devil, the World, and their own unclean lusts and desires. Oh let such men and women be here admonished, that it will not serve their turn, or go for pay before God: Oh let us learn then to go farther, and in heart to believe in Christ, and in our lives to obey him: the people in Moses his time say, Oh, we will do all; but what saith the Lord, Oh, Deu. 5.27. that there were such an heart in them: showing indeed that they were but hypocrites, they had God's word; We will do all. We will come to the Church, we will hear the Word, receive the Sacrament, and what ye will: Here were goodly words, golden speeches, glorious promises, but their hearts were nought: Oh is not this our case, we have goodly words, we can cry, Lord, Lord, with open mouth; What will ye more? we come to Church, we hear the Sermon, we receive the Sacrament, etc. But tell me, is thy heart sound, is thy heart set upon God, dost thou hunger after jesus Christ, dost thou love the Word of God above gold and silver? if thou find not this affection in thee, thy heart is nought; neither canst thou be saved unless thou repent. The second sort of hypocrites are the close ones, Close hypocrites. which make a goodly show, and a fair outward profession of Christ; yea, have sundry good gifts and common graces, & yet are but hypocrites in the sight of God, though not so discerned by men, because of their gifts and outward shows, but are here taken for Christians & members of Christ's Church; such men and women, who make so glorious a show, and so profess Christ in outward manner, that in the judgement of men, yea many times of themselves they be taken for Christians and members of the Church of God: but yet in truth are not so. And of this sort we have thousands that deceive the world, that have the vizard of Christianity on their faces, and hardly are discerned. Now what gifts & graces one of these hypocrites may have, and yet be damned, M. Perkins on Mat. 7. v. 21. a most reverend Divine of our time hath most lively discovered, unto whom I send the Reader. We will now conclude the Doctrine with these uses. First of all, to apply it to ourselves; hath this been Use. 2 the property of Hypocrites to stand upon Ceremonies, and the outward parts of God's worship and service, to offer sacrifices, and to be precise in observations, traditions, and inventions of men, and to neglect the inward worship of God, neglect faith, repentance; obedience, reformation of their hearts & lives? Alas, than it stands us in hand to look to our own souls, to try ourselves, and to enter into our own hearts, and we shall find that the most of us be no better than this people; all that we aim at in God's service, is it any more than this people did perform? do we go beyond them? If men come to Church, hear the Word, and receive the Sacrament now and then for fashion sake, and abstain from gross sins that the world cries out on, men than think they have done all that God requires of them, he can desire no more at their hands: is not this the common religion of most men, and all the profession they make: and thus far they come, and will go no further, which shows that most men's case is not so good as they take it to be: Esay. 1.11. jer. 7.12. thus far this people came in this place; yet all this while they be ignorant souls without the true saving knowledge of God, unjust dealers, filthy livers, use no conscience in buying and selling, covetous, merciless, proud, malicious, and given to revenge. Alas, if this be thy case, thou mayest come to Church long enough, hear the Word, and receive the Sacrament; but thou art no better than an Hypocrite. Mar. 6. Herod went thus far, Saul and judas might do all this; but let us, if we would find comfort to our souls in the service and worship of God, give him our hearts: My Son, give me thy heart: Let us go beyond all the hypocrites in the World in true repentance, Esay. 13.29. hatred of sin, in reformation of our hearts and lives, in an earnest study, and endeavour to please God, and to walk in his ways, in doing the duties of the first Table to God, and of the second Table to men, Use. 3 Again, seeing that Hypocrites may attain unto many singular gifts and graces, and yet perish in the end. Let us know, that we had need to take heed and suspect ourselves, that we come not to perform these holy duties in hypocrisy, but in truth of heart; let us call ourselves to a reckoning, suspect our faith, repentance and obedience, for fear we deceive ourselves; yea, as Paul saith, 1 Cor. 13.5. Prove yourselves whether ye be in the faith: for an Hypocrite, and one that shall finally perish, and be danmed, may go far with the child of God in outward profession, and have many common gifts and graces, Only the doers of the Word shall be justified: and therefore our Saviour opposeth these two sorts, Sayers and Doers: If a man had a servant which showed great dutifulness to his Master in word, and yet would never do that he bids him, or clean contrary to his mind, would any man think he were a good servant? Even so fareth it with many amongst us; If God will be content with our fair words and promises, he shall have ynnow, but deeds he shall have none: Oh let us at last be warned, and let us labour to be found doers of Gods will, and not to content ourselves with a bare and naked profession; for this will little avail us in the day of God's searching account. Mark here this wicked people, they grew so secure Doct. 4 and careless, that they did not only content themselves with the outward service and worship of God, Wicked men make religion a cloak for sin. but withal they would make it a cloak of all their sins, the evils and corruptions, not only towards men, but towards God: for they thought that so long as they offered sacrifice to God, and came into the temple, and brought their beasts, and made some show, that God was beholden unto them, and that he could not be angry with them. Thus they made the service and worship of God a cloak of all their evils, and a covert of all their vile and enormous dealing, as blindness, ignorance, cruelty, oppression, covetousness, pride, malice, etc. so as if the Prophets of God did reprove them, they were ready to tell them: Oh Sir, you see I hope we bring our offerings, sacrifices, and oblations, and come daily to the Temple; and though we be somewhat ignorant, we hope, so long as we mean well, and do this, we hope, God will bear with us, & we shall do well enough: je. 7.11.12. Mat. 6. So did the people in the time of the Prophet jeremy, and the Scribes and pharisees in the time of our Saviour Christ. Use. And is not this the common sin of most men in these days? do not men and women under the show of religion, and colour of profession of the Gospel, go about to cloak their hypocrisy, their covetousness, pride, malice, envy, and other sins? yes doubtless, they make their outward show and profession of Religion a cloak of all their abominable sins; & think so long as they come to Church, and be no enemies of Religion, do not persecute the Ministers and Professors, jer. 7.13. they think God will not call them to account for their covetousness, pride, envy, murder, ignorance, drunkenness, unconscionable dealing, etc. And what is this but to make the house of God a den of thieves, a company of Atheists and profane beasts? Oh then let us beware of this, and take heed how we abuse our holy profession, take heed that we make not religion, and the outward service and worship of God, a cloak of sin to bolster us up in evil, to face out our impieties and abominations. If a man should get the King's cloth, or a Nobleman's cloth, and so should under the colour of that, rob, defraud and oppress poor men, and do it under pretence of his master's cloth, how would his master be angry, turn him out of his service, pluck his cloth over his ears? Even so will the Lord deal one day with all hypocritical servers of God; who, because they be such as make show of Religion and service of God, think that their profession may be a cloak of all their impieties. I desire Mercy, and not Sacrifice. THis is a most worthy sentence, as it doth appear in that our Saviour Christ doth twice allege it in the Gospel of Matthew, Mat. 9 ●3. when Christ kept company with the poor Publicans and sinners, the Scribes and pharisees were angry with him: our Saviour bids them go, and learn what this means; I will have mercy and not sacrifice. Where he shows, that the Lord will not be served by outward Ceremonies and external shows; but then men serve God when they can pardon and forgive injuries and wrongs, and one pardon and forbear another, and are not over cruel and severe one to another. So when Christ's Disciples plucked the ears of corn upon the Sabbath, Mat. 12. the pharisees were presently offended, because they broke the Sabbath; but Christ tells them this Scripture, I will have mercy, and not sacrifice: Where our Saviour Christ showeth, that they were over cruel censurers of others; thinking the keeping of the Sabbath to stand in such Ceremonies, whereas they did nothing but that they might do without offence. Now, as we have cleared what it is that we are to understand of Sacrifice and offerings; namely, the outward and external worship of God, and all the ceremonies of the Law: So now we are to come to the two latter words, Mercy and Knowledge; by which we are to understand the duties of Piety and Mercy, faith to God, and love and mercy towards man. And here the Lord compares these two together, and shows that he prefers faith, piety and godliness in the heart; and merciful and kind dealing towards men, before the great shows which men make in the outward service of God: True it is, the Lord will have us perform such parts of his service & worship, as he commandeth in his Word, and such ceremonies as he prescribes: but he prefers faith, obedience, repentance, fear and love of God, and love & kindness, and merciful dealing unto men; before all such sacrifices and offerings, and all other shows whatsoever: Yea, all this outward show, and all our profession of Religion, if it be not joined with the knowledge of God, that is, with faith, repentance, and obedience, and with the duties of love unto men, it is but abomination in the sight of God. Doct. 5 So then the point of Doctrine is this; that seeing the Lord saith, I will have mercy and not sacrifice; God doth prefer the duties of love and mercy to men before his own worship. that is, I desire rather mercy than sacrifice. It doth please the Lord better, to see men perform duties of love, and kindness one towards another, then to have sacrifices never so many or great, done unto himself. This is the Doctrine: We see here how the Lord doth far prefer love and kindness to men, before all the outward shows men make of religion whatsoever: nay, if men profess never so much, make never so great a show in the service of God, for their hearing, praying, receiving, and the like; yet if they want love & kindness to their brethren, they cannot please God. And this is the cause that the faith of many in the Scriptures hath grown famous in the world, even by their conscionable performance of the duties of the second Table, love and mercy unto men. I remember the Shunamites wife, who called the Prophet of the Lord into her house to eat bread, and said to her husband, Behold, 2. Reg 4.8.9. I know now that this is an holy man of God that passeth by us continually; let us make him a little Chamber, with walls, and let us set him there a bed, and a table, and a stool, and a candlestick, that he may turn in thither when he cometh to us. Gen. 18. And of Abraham and Lot it is reported, that they entertained strangers into their houses: Here was religion indeed, when the same goes hand in hand with good works: Happy Elias that hath such an Hostess to give him entertainment after his travel; and happy, yea twice happy was she by entertaining such a guest. Deut. 10.18. This is that which Moses delivereth by precept unto the people of Israel; The Lord our God is a God of gods, and Lord of Lords, a great God, mighty and terrible, who doth right unto the Fatherless and widow, and loveth the stranger, giveth him food and raiment: love ye therefore the stranger. Where we see that Moses urgeth this duty of mercy and love unto others, even from the example of God himself, who is ever at hand to help them. Esay. 58.7. This is it which the Prophet Esay commendeth: Is not this the fasting; that I have commanded, to deal thy bread to the hungry, and that thou bring the poor that wander unto thy house when thou seest the naked, that thou cover him, and hide net thyself from thy own flesh. And this is noted as one part of the innocency and integrity of godly job, that he could say, The stranger did not lodge in the streets, but I opened my doors unto him that went by the way. job. 31.32. It is the strait charge that Christ himself giveth: If thou bring thy gift to the Altar, and there remember'st that thy Brother hath aught against thee, leave there thine offering before the Altar, and go thy way: first, be reconciled to thy Brother, and thou come and offer thy gift. Where we see, that men do but lose their labour that come to hear the Word, pray, receive, etc. or to any part of God's worship that live in malice, hatred or desire of revenge: 1. Cor. 13.1. Though I had the gift of prophesy, and knew all secrets, & all knowledge; yea, if I had all faith, so that I could remove mountains, and bade not love, I were nothing. Where we see if men want love, that is mercy and kindness to men, they can do nothing to please God: so highly the Lord esteems of this duty of mercy to men, that he saith, There are but two Commandments, & this is one, to love our neighbour as ourself: and gives Peter commandment to forgive his brother, Mat. 22.37. 1. Reg. 17. Act. 16. 2. Tim. 1. not till seven times, but till seventy seven times. Lydia entreated Paul and his companions to come into her house, and to abide with her. Onesiphorus sought out Paul, and refreshed him in time of his necessity: All these examples, & the like whereof the Scriptures are full, all serve to teach us the truth of this Doctrine, that the works of love and mercy to our brethren, serve to commend our faith to God, and are more accepted with him then all things else we can do in his service and worship, when they are wanting in us. Now come we to the uses. If the Lord thus love mercy and brotherly kindness Use. 1 betwixt neighbour and neighbour, that he prefers it before all our outward shows of religion: nay, all that we do, is but abomination without it: Oh how should this affect us all? how should it inflame us to love one another, to pardon one another, to show mercy one to another? Would you do that which pleaseth God, which he desires so much? it is this, that thou show mercy to thy brother, Mat. 5. to pardon him, to forgive him, to show thy love to him: Be ye merciful as your heavenly Father is merciful. Some there are who in the outward exercises of religion are very diligent in repairing to the Congregation, in hearing God's Word, and conform themselves indifferently upon the Sabbath day to other Christian duties: but look on them concerning their duties to men; there you shall find them exceeding guilty, proud, disdainful, malicious, cruel Oppressors, all for themselves, without any respect to others: Oh let us look unto it, that we separate not those things which God hath joined together, holiness towards God, and righteousness towards men: Art thou a lover of God● Word, delightest in the public duties of God's worship and service? thou dost well, it shall be thy comfort in life, thy comfort in death, and thy joy and rejoicing after death: Well then, look unto this, that thou make conscience of equity towards men; Do to others as thou wouldst have another do unto thee, else all thy devotion is but hypocrisy, for God hath joined these two together. Seeing the Lord compares, yea prefers Mercy Use. 2 before Sacrifice, that is, loves and delights in merciful dealing, and honest and faithful dealing, more than in all outward sacrifices: yea, he so esteems of it, that they which want mercy towards their neighbours, they cannot please God. How doth this condemn those which are so hardhearted, and so strait laced, that they can show no dram of mercy to their brethren, but boil in malice, and are so inflamed with anger and revenge, that they cannot show any mercy, not speak a kind Word, nor think one good thought of their Neighbour) Mark what the Lord saith: I will have Mercy, and not Sacrifice: I had rather have thee show merciful and kind dealing, then to have sacrifice and outward Ceremonies: nay, thou mayest offer thy Sacrifices with Cain, but if thou have a bloody, Gen 4.5. a cruel and malicious heart, the Lord cares no more for thee, or for thy sacrifice, then if thou shouldest kill a man: How canst thou hear the Word and receive the Sacrament? How canst thou pray, Forgive me as I forgive my Brother: Dost thou not crave a judgement, yea, a plague from God upon thy own soul, that as thou wilt not pardon thy brother, so God should never pardon thee? Oh then remember what Christ saith; If ye love them which love you, Mat. 5.46. what reward shall ye have? do not the Publicans even the same? Let us go beyond the Publicans, inloving even our enemies, and showing mercy unto them, for this is that which God is well pleased withal. VERSE. 7. But they like men have transgressed the Covenant; there have they trespassed against me. IN this Verse and the rest that follow to the end of the Chapter, The sum of the rest of the Chapt. the Lord begins to lay them out in their colours, and to paint out their rebellions. And first in this seventh verse, he showeth in general, that they had broken that league and holy Covenant which he had made betwixt him and them: That holy Covenant which had been so solemnly agreed upon, Gen. 17.7. Exod. 19.5.6. wherein the Lord had promised he would be their God, and they had promised to be his people: this Covenant they had wilfully broken, & cast it behind their back, and shaken off the yoke of their obedience. In the eight verse, the Lord comes unto them more particularly, and names Gilead, which was one of the Cities of refuge: josu. 20.8.9. This City has inhabited of the Levites and the Priests, and therefore should have been a mother City, a Nurse to Religion and Piety. And these Priests and Levites should have shined as stars, by holy life and pure Doctrine: but the Lord complains, that even Gilead was a City full of all impiety, full of blood and cruelty: and if it fared thus with Gilead, what could be hoped for of other places, but that they did match her, or were far worse than she? In the ninth verse, the Prophet doth not only complain of the common people, but shows the miserable impiety of the Priests, whom he compares to Murderers and Robbers, because they were full of cruelty and oppression, covetous, and given to all manner of vile dealing, The Prophet spares none. but especially they might be compared to Robbers and Murderers, because they did murder the poor souls of Men and Women. And in the two last Verses, he sharply reproves the Idolatry of the people, which was established by jeroboam and his Counsellors: so as we see, the Prophet he spares no estate; he began with the common people, then comes to the Priests; and now he lays open the vile dealing of the King and his Nobles, who neglected the true worship of God, and set up Idolatry, and worshipped Baal. In this seventh Verse we have three things to be considered of us: The Text divided. First, their sin; They have transgressed the Covenant, a great sin to break Covenant with God. Secondly, the manner of it; namely, Like men: that is, when I meant in good earnest to make my covenant with you; and promised that I would be your God, and gave you my laws; you most unfaithfully and rebelliously have cast oft the yoke of obedience, have broken my covenant, and rejected my laws, & would not stand to your promise, as I thought ye would. Thirdly, wherein they sinned; namely, in that they did most glory, and most of all rely upon, There have they transgressed against me; that is, even in your very sacrifices, to the which you stick, and think that I am beholden unto you for them; your sacrifices of Lambs and Beasts are the things I desire, being done in an holy manner: but you boast yourselves of these outward Ceremonies, as though you were as good worshippers of God as could be: Even in this I condemn you, because whereas I gave them unto you to help your blindness and rudeness, and to lead you to Christ the true sacrifice, you casting aside repentance and duties of faith, and amendment of life, thought that these outward things, the blood of bulls, and sheep might satisfy my anger, and purge you from your sins without the blood of Christ, the son of God. And therefore you have grievously broken my Covenant, broken my laws, and utterly abused my ordinances. Thus much of the Sense, now of the Doctrines. But they like men have broken my Covenant. q. d. I gave them my Covenant & promised them I would be their God, Their sin. and they promised they would be my people: Well, I gave them my laws and commandments, and my ordinances, which were as a pair of Indentures between me and them: I set to my Seals, and bound myself unto them, to stand by them, to keep and defend them from their enemies: And for my part if they had kept Covenant, I would for ever have been their God, and they should have been my people; but they have quickly start out of the way, they have forgot their covenant made with me, broken my laws, and cast aside my commandments, and have abused my ordinances. The Covenant what? Gen. 17 7.8. Gen. 18.9 10 Exo. 19.5.6. Rom. 4.17. What this Covenant was, these places show; Moreover I will 'stablish my Covenant between me and thee, and thy seed after thee, in thy generations, for an everlasting Covenant, to be God unto thee and to thy seed after thee. And I will give thee and thy seed after thee the land, wherein thou art a stranger, Even all the land of Canaan for an everlasting possession, And I will be their God. Doct. 1 Thus had God bound himself by Covenant unto them to be their God. The breaking of our covenant with god the cause of all judgements And in that they had most unthankfully violated the same, the Lord lays here this great ingratitude of theirs to their charge. So then the first point of Doctrine which this Text doth afford us, is this: We may here behold what is the cause that God forsaketh any people, and withdraweth his merciful protection from them, and lays them open to all miseries, calamities, judgements and distresses; namely, the breaking of our Covenant with God: for this doth highly offend God, and provoke him to anger, to see his Covenants so lightly regarded, and so wilfully transgressed, as it doth appear in this people, whose sin was no small sin, but a great and grievous sin: for in keeping of their Covenant with God, did consist their everlasting weal and kappinesse: for then the Lord had bound himself, that if they would keep his commandments and laws, that he would be their God to defend them from all their enemies, yea, to confound all their adversaries: and so long as they were mindful of their vow and covenant, and walked in his ways, none could do them harm; yea, they could want no blessing or mercy of God, as it doth appear by Gods own words: Deut. 5.29. & Deut. 28. Oh that there were such an heart in this people, that they would fear me and keep my commandments always, that it might go well with them, and with their children after them for ever: so on the contrary, the breaking of this covenant, was as much as their lives were worth, for then the Lord was not bound to be their God, nor to keep them any longer, but they were naked of God's protection, and lay open to all miseries and calamities; & were a prey to their enemies, and then all those curses pronounced against Covenant breakers, Deut. 28.15. must needs fall upon them: If thou wilt not obey the voice of the Lord thy God, to keep, and to do all his commandments, and his ordinances which I command thee this day, then shall these curses come upon thee, and overtake thee. Cursed shalt thou be in the town, and cursed in the field, cursed shall be thy basket and store, the fruit of thy body, etc. Exod. 32.25. When the people of God had committed idolatry, and made them gods to go before them, it is said by Moses, The people were naked, for Aaron had made them naked to their shame amongst their enemies. It was their sin of Idolatry that deprived them of God's protection; for as keeping his Covenant men are guarded from all dangers; so breaking the same, he naked to all judgements and calamities. When Achan had stolen the Babylonish garment, and the wedge of gold, the whole Host of Israel was punished for the same fault till the sinner was found out; for because of the sin of Achan, josu. 7.24. the whole host of Israel were before their enemies, but as naked men, utterly destitute of Gods lpeciall protection: We see this in Salowon, 1. Reg. 11.14.23. when his heart was turned away from the true God, and his hands were holden up to strange gods, the Lord was wroth against Solomon: Then the Lord stirred up one adversary unto Solomon, and afterwards another, which did much mischief and evil against Israel. And this is likewise clear by the example of Rhehoboam the son of Solomon, who, when he had once forsaken the Lord, and all Israel with him, the Prophet comes with this message from the Lord, 2. Cron. 12.5. Thus saith the Lord: Ye have forsaken me, therefore have I left you in the hands of Shishak. These examples and the like, whereof the Scriptures are full, all serve to confirm the Doctrine now delivered, that sin is the cause of all misery, and the breaking of our Covenant with God, the cause of all calamity. And good reason it should be so; for it is a just thing for God to departed from them, that depart from him, & to forsake them that forsake him, whose departure from us is the cause of all those judgements we suffer here, Reason. and shall make us one day to taste of the bitterness of his judgements, which last to confusion for ever. Now let us come to the Uses. Use. 1 This teacheth us first of all to acknowledge that all judgements which are laid upon us here, are most just and righteous with our God, whose judgements are always just; that howsoever the particular cause is not always discerned unto us, why the Lord doth strike us and chastise us; yet certain it is, that if the storms of God's judgements do arise, some jonas or other is in the ship, some secret sin or other lies lurking in our souls, that hath caused the Lord to be so angry with us, according to that of the Prophet jeremy: Wherefore is the living man sorrowful? Man suffereth for his sin. Oh let us search and try our ways, and turn unto the Lord, where we may see the cause of all judgements, our sins. Secondly, the remedy, To search and try our ways, and turn unto the Lord. Oh then let us ever acknowledge the Lord to be just in all his ways, and righteous in all his works: yea, let us in the midst of God's judgements conclude, Lam. 3.39. and say, It is the Lords mercy that we are not consumed, because his compassions fail not: The Lord might justly take all advantage at our hands; but his mercy is over all his works, & in the midst of his judgements he remembreth mercy. Well, let us apply this Doctrine to ourselves, & Use. 2 see whether we can excuse ourselves, that we are not Covenant breakers against our God. There is none of us all but we have entered a solemn league, & made a solemn Covenant with our God: when we were baptised, the Lord then received us into the bosom of his Church, upon this condition, that we would become his people, and walk in his ways: he gave us his covenant, a gracious covenant, full of many gracious and heavenly promises of pardon of sin, of life eternal: This Covenant he sealed and confirmed by the heart blood of his own Son: that he would be our gracious God and loving Father, that he would pardon all our sins, receive us to favour, and bestow eternal life and salvation upon us. We on the other side have covenanted with our God, that we would be his people, and become his obedient servants, that we would renounce the Devil and all his works, the stinking pleasures of the flesh; and that we would not suffer ourselves to be ruled by them; but would manfully fight under the banner of our Lord jesus Christ, against the Devil, the world and the flesh. Now if we examine ourselves, how we have kept this Covenant: we shall find that the Lord may justly say unto us, as he did here unto this people: Ye have broken my Covenant: yea, we have denied our obedience to Christ jesus, and his Word, and we have served sin and Satan, and the world God's deadly enemies, and we have lived in pleasures, in vanity, in covetousness, and in many other sins against our promise to God. Oh then in the fear of God, let us take knowledge of this, that we are vile and miserable covenant breakers: we have failed in our promise to God, and have not walked in his ways as we have made a solemn Covenant with him, And now, let it make us ashamed, that we should deal thus vilely and decitfully with our most gracious God: If it be a matter of shame to break covenant with an honest man, and we be grieved for the same: how much more should this grieve us and make us ashamed, that we have dealt thus faithlesly with our gracious God. And thirdly, as we must be grieved, that we Use. 3 have thus failed and broken our Covenant with God heretofore: so now we must be more careful to keep our Covenant with him in time to come, manfully to fight under his banner against sin, Satan, and the world, his utter enemies, and yield him obedience in heart and life, to deny all obedience to the Devil and our own lusts, and say with the Prophet David, Psal. 119. 10● I have sworn and am steadfastly purposed to keep thy righteous judgements. Oh let us take a solemn oath of ourselves, and purpose both in heart & life to keep his righteous judgements, never to sin against our God, as we have done, but in all things to do his will, and to walk in his ways. And there is good reason to persuade us hereunto; for if we shall keep our Covenant made to God in our Baptism, than the Lord will take us for his people, and will be our gracious God and loving Father, than he will perform all those gracious promises of pardon of sin, Deu. 28. and life eternal and every other gracious promise that he hath laid down in his Word for our good, and the further increase of our happiness, it shall then go well with us in life, in death, and after death. But if we refuse to hear his voice, and will not regard our vow and covenant made to him in Baptism, than he will withdraw his mercy and gracious protection from us, he is no longer tied unto us to do us good, than we shall keep his Covenant, and then what shall become of us, if the Lord once forsake us? if he leave us, alas we shall then lie open to all misery, both of soul and body: if God be angry with us, who can do us good? Fourthly, and lastly, this may serve to reprove Use. 4 those men, that upon some particular occasions, as in time of war, sickness, necessity, trouble, or any other danger, have been ready to enter into covenant with God, so that God would free them, and deliver them, they will become new men; if they have fallen into whoredom, or fornication, they vow they will bridle their lusts, and they will never delight in the Harlot's company any more: If they have fallen into drunkenness, they will vow and enter covenant with God, Luk. 14.8. that they will abstain from the hateful house of that sin, and all other provocations to the same. The Oppressor is ready to promise more mercy to the poor, and so of all other sins: Dan. 4.24. the sinner is ready to enter Covenant with God (when his conscience is upon the rack) that he will leave his sin, and that for the time to come they will walk with God in better obedience, so that God would but deliver them, & set them on foot again. When a man hath most vainly and sinfully spent his time in drunkenness, riotousness, idleness, wantonness, envy, hatred, contempt of God's Word, etc. If God strike such men with sickness (as I have known many) that they have feared death, for unto such is the remembrance of death a terror: Oh how then do they tremble and quake, Note. then send for Moses and Aaron in haste, send for the Minister (who before this time of all men they esteemed the most vile) and then good people pray for me; Oh I have been a great and grievous sinner, I have offended God many ways, I have been a most beastly drunkard, a most unclean liver, I have dishonoured God many ways by my usury, oppressing of the poor, unjust and unconscionable dealing with men by fraud and deceit, I have made no conscience at all how I have spent the Sabbath, but have been at bowls, and Tables, or drinking in vain company, when I should have been present in the Congregation of God's people: Oh, if God will but now forgive me this sin only, I will never offend in the like again, I will become a new man, for no man's pleasure will I be brought to dishonour God any more by these sins. These and the like are the clamours and the crying out of many men when God doth touch them by sickness or some other calamity, and then are they very forward to enter into Covenant with God, ever to be thankful and obedient unto him, and then to begin their repentance and amendment of life: But O alas, is not this the best day that God hath of them, and the best service that ever they perform unto him? It is, it is; for when God doth free them, and set them at liberty, 2. Pet. 2.1.2. they turn with the Dog to the vomit, and with the Sow to the mire. Well, God will never put up this great ingratitude at their hands; but being found to be Covenant breakers with their God, all those judgements which Almighty God hath threatened against such sinners, shall most surely come upon them, Deu. 28. and overtake them. Like Men. HEre is laid down the manner of their sinning; Like Men. That is, The manner. when I meant to make my Covenant with them, and promised that I would be your God; and to this end, gave you my laws to train you up in obedience: you most unthankfully, and rebelliously have cast off the yoke of obedience, have broken my Covenant, & would not stand to your promise. So that the Lord doth lay this to their charge, that they were most unconstant and light, yea most unfaithful: I meant in good earnest to do as I said: but alas, you for your part, soon went away out of the way, and forgot your Covenant. In their example we may note what is the nature Doct. 2 of man, namely, most unconstant in any holy duty, Man by Nature unconstant in any holy duty. very unfaithful, and easily drawn away from obedience to the law of God, and easily drawn into sin and wickedness; yea, so weak and unconstant are we of ourselves, that if the Lord leave us but a while to ourselves, Oh into what foul sin shall we not easily fall into? This is clearly to be seen by the example of our first Parents, who, Gen. 3.6. though they were created in a most excellent estate, yet being left to themselves, they fell away from God incontinently; yea, weak and small means are of force sufficient to batter our faith, if God but even a little do withhold his grace: This we may clearly behold by the examples of Noah and of Lot, that notwithstanding they had experience of God's wrath against sin & sinners by the destruction of the old world, Gen. 8. Gen. 19 and of Sodom and Gomon; yet both Noah and Lot fell incontinently from God; the one, in the sin of drunkenness, the other committed incest with his two daughters. All the strength that is in the best, not being supported by God's grace, it is but as smoke which is vanished away with the least blast of wind. Look on David, a Prophet of the Lord, 2. Sam 12.1. a man after Gods own heart; yet being left unto himself, fell into those great & grievous sins of Adultery and Murder; yea, and continued in the same a long time, till the Lord sent unto him his Prophet Nathan to awaken him. This the Prophet plentifully teacheth by the examples of the Israelites, Psa. 78.40.41 saying, How oft did they provoke him in the wilderness, and grieve him in the Desert? Yea, they turned and tempted God, and limited the Holy one of Israel. Exo. 9.27 28 This is clear by the example of Pharaoh, who sometimes could cry out, and say; I have sinned, the Lord is righteous, but I and my people are wicked: Pray ye to the Lord for me, and I will let you go. These were goodly words and fair promises, but alas, they were nothing; for what followed? When the Hail was gone, and the Thunder ceased, and the judgement was removed, his heart was hardened, and he continued in his sin. Who could clear David's innocency more than Saul? 1. Sam. 34.17. Thou art more righteous than I, for thou hast rendered me good, & I have rendered thee evil, etc. Yet did Saul afterward persecute David: Sometime we are bold and courageous in a good cause, as Peter was, Though all men deny thee, yet will not I deny thee: but when the least temptation is laid upon us, we faint and are quickly discouraged. It fares with us as it did with Peter, he would needs walk upon the water to go to Christ; but presently he began to sink, and so had perished, had not Christ reached out his hand and stayed him: Even so fareth it with us, if the Lord reach not out his hand to stay us, we must needs sink under even the least temptation that Satan layeth against our poor souls. Hereunto cometh that Parable propounded by Christ▪ A certain man had two sons; Mat. 21.28. and came to there 〈◊〉 and said, Son go and work to day in my Vineyard: but he answered and said I will not; yet afterwards he repent himself and went: Thou came he to the second, and said so likewise; and he answered, I will sir, yet went not. He seemed forward, ●●t presently he hung back: he promised much, but performed nothing at all. The like may be seen in the rich man that came to Christ, and said unto him; Good master, what good thing shall I do that I may have eternal life? This man (no doubt) had a purpose to be a Disciple of Christ, he was well persuaded of Christ and his doctrine▪ Tell me, Oh tell me (saith he) what course I must take to that end I may be s●●ed, and that eternal life may be my portion? yet when he was tried, Mat. 19.16. He went away sorrowful: and his good beginnings were but As the Morning Dew, not durable and lasting. So these places of the Apostle Paul do directly prove the same, where he saith; That many sin again after the receiving & acknowledgement of the truth, Heb. 6. according to the saying of the Wiseman, As the 〈…〉 again to his own vomit, so a fool turneth to his foolishness: Pro. 26.11. So that we see the Doctrine sufficiently proved and confirmed unto us, that man of himself is exceeding frail mutable, and unconstant, especially in holy and heavenly businesses, unless we be stayed and sopported by God as his people here, that though they had entered Covenant, and read a solemn promise to God, that they would become his people, yet Likemen, frail and weak, they fell away. And the reason of this Doctrine is clear, Reason. Every good and perfect gift it of God▪ It is not of ourselves, or in our own power, but it is the proper gift of God as the Apostle teacheth: Rom. 12.18.19. Beast not thyself against the branches, for if thou beast thyself, thou bearest not the root, but the root beareth thee: Be not high minded, but fear. The Apostle in this place taketh away all matter of boasting from the Gentiles, reasoning from their changeable condition, not being firmly fastened, and deeply grounded, as the root itself, but mutable and changeable, easily to be broken off, as boughs from a tree: So than it is God alone that is the Author of constancy and perseverance, Who worketh in us, both the will and the deed: And we of ourselves without the same help of God, are unconstant in any holy duty, Use. 1 Seeing this is the state and condition of us all, that we are by nature very unconstant in the performance of any holy duty, when the Lord shall but a little leave us to ourselves: We may from hence conclude, that woeful is their estate and condition that the Lord leaveth thus to themselves, they shall shrink away and melt as the wax before the Sun, and in the end such shall become very dogs and swine; for God gives many times such over to a reprobate sense, and tabes away his spirit from them, whereby they grow worse and worse: And those which once were enlightened, and afterwards have fallen away, their end is most miserable, according to that of the Apostle: If they after they have escaped from the filthiness of the world, 2. Pet. 2.20. etc. are yet tangled again therein, and overcome, the latter end is worse with them then the beginning. And this doth the Lord most justly bring to pass upon many, because they contemn grace, quenching the blessed motions of the spirit of God in them, that when they have some good motions in them, and godly purposes of heart to cleave unto the Lord, they have not striven with the Lord by prayer for the increase thereof, but carelessly have put out that light that began to shine in their hearts. Oh let us learn even from their fearful estate and condition, to make much of the least seed of godliness sown in our hearts, and labour by all godly means to work the increase of grace in us, If we have tasted how gracious the Lord is. secondly, seeing this is our Nature to be so unconstant, Use. 2 especially in God's matters, that we are so easily drawn to shake off the yoke of obedience, and so ready to fall into sin, and to break the commandments of God: This must teach us all a lesson of humility, not to presume too much of our own strength; for we are like a staff in a man's hand, if he take away his hand, it will down one way or other, it cannot stand of itself: Even so fareth it with us all, if the Lord take away his hand: Mat. 26. Alas we shall then show that we are but weak and frail men. It was Peter's sin that he presumed too much of his own strength; he thought himself so strong that he would never have denied Christ; but being left to himself he fell most foully, and if Christ had not laid to his hand, he had fallen even into the gulf of hell. It is the devils policy to make us overween ourselves, and to presume of that, that (God wots) is not in us, and all to bring us to confusion, for Satan knoweth well, that man is never nearer to destruction then when his heart is puffed up with a vain conceit of his own worth, according to that of Solomon, Pro. 16.18. Pride goeth before destruction, and a high mind before the fall. And hence is that warning given by the Apostle: Let him that thinketh he standeth, take heed lest he fall. God hath not hired us to labour in his Vineyard for an hour or two, neither giveth us liberty to departed out of his service when we will, but we must persevere, and hold out even until the Evening of our days, and we must dedicate to him both soul and body, both our life and death, both the beginning and end. Oh then let every soul lay hold of this betimes, and learn hence, that seeing God alone is he that must hold us up and support us, that we lay hold on the sweet mercy of God in Christ jesus, and come boldly before the throne of his grace: and not rashly presume too much upon our own strength and worthiness; but rather rely upon him, and seek earnestly unto him by prayer, that he would support us, and bear us up in his Arms, that we run not upon ground, & make shipwreck of faith and a good conscience ere we be aware: for we are very weak, and very unconstant of ourselves, easily drawn away from our obedience to our God, very apt to sin, if the Lord do but a little leave us to ourselves. Thirdly, seeing we are thus weak by nature, and so easily drawn to sin against our God, and to break Use. 5 our covenant of obedience to his Word; that we can stand no longer than he holds us up. As this should greatly humble us, and break down our pride, & conceitedness; so it should stir us up to earnest prayer, night and day unto our God, that he would never leave us unto ourselves, that he would not withdraw his favourable presence from us, and to leave us unto ourselves: for alas, than we shall quickly mar all, and clean fall from God, and rush headlong into all sin and wickedness: for this is the nature of mankind, we are all liars, Truce-breakers, and Covenant breakers with our God, ready upon every occasion to fall into sin, every man by nature is lighter than vanity, most unconstant in keeping our promises unto God. Let us then entreat the Lord that he would knit our hearts unto him, that we might not start aside, Psal. 119.8. Psal. 51. and with David pray, O establish me with thy free spirit, that I may not move through my own weakness, from thee my God. Even there have ye trespassed against me. HEre the Lord meets with these hypocrites, telling them wherein they sinned; namely, in that they did most glory and most rely upon, Wherein they sinned. their sacrifices & outward worship of God, wherein they did most glory and boast themselves in, as a thing most like to please God. Even in this they had failed and transgressed and departed from God's ordinances: For he did give and prescribe unto them these Ceremonies and Sacrifices, not as any part of God's worship and service that could please him of themselves; but only as helps of their weakness, and types and figures to lead them to jesus Christ, the true propitiatory sacrifice, the only Lamb of God that takes away the sins of the world. This was the very end of all those Sacrifices that God appointed them to offer, not that they could please God of themselves, but that they might be the means to bring them to true repentance: for when they should see their beast slain, and their blood shed, it might admonish them of their bloody sins, and that they stood in need of the blood of Christ for the pardon of them. This was the Lord's Covenant, but they broke this, and even in these sacrifices, the which they so gloried in, Even there have ye trespassed against me, saith the Lord, even there they failed, and abused Gods ordinances; and whereas they should have been helps to have led them to true repentance, and faith in Christ jesus, they now thought nothing less than of repentance, and of jesus Christ, but persuaded themselves, that so long as they did offer their beasts, all was well, and the Lord was pleased with them, they had done enough to satisfy God's anger for their sins. Thus they corrupted the true and only use of sacrifices, which were not to satisfy God's anger for sin, but only to bring them to repentance, and to lead them to Christ jesus. Now we come to the Doctrine. Doct. 3 Hence mark a notable point of doctrine; namely, that that which is most excellent in the sight of Hypocrites and carnal men, That which is most excellent in the sight of an hypocrite is most abominable in the sight of God. the same is most abominable in the sight of God. And in that wherein they think they do most please God, they do greatly sin and offend him: As it is the nature of Hypocrites and time servers, to glory in their outward worship and service of God; they have nothing to boast of, but that they be Christians, are baptised, hear the Word, and receive the Sacrament. Now mark what the Lord saith, that even herein they Transgressed against him, and sinned grievously against him; why? namely, because they performing these outward things, laboured not withal to find out the true use and comfort of these things, as they boasted of their Sacifices; never looking to what end the Lord did ordain them; namely, as means to lead them to repentance, and so to Christ jesus: Even so many as boast of their religion, how they be Christians, have been baptised: but alas, where is the true use of Baptism all this while? where is the death of sin? the burying of sin? the crucifying of sin? which is the main end of Baptism: this is never looked after of the greatest number: so men hear the Word, and they seem to glory in the same: but where is the power of the Word in working faith, repentance, obedience, knowledge, zeal, patience, humility? etc. And so for the Lord Supper; but where is the right use of this? how do men grow in faith, knowledge, repentance, hatred of sin, and care to honour God? Alas, these things are never thought of: so that here the Lord meets with all these carnal Libertines and lose Professors; and shows them that in that they do most glory in, and boast of, even there they sin highly, and offend the Majesty of God, so as he cannot abide even their best actions. This truth is clearly to be seen in divers places of the Scripture: No doubt, but Cain pleased himself with his offering of sacrifice, but even that was abomination in God's sight. Gen. 4.3. Pro. 15.8. Esay. 1.11 13. The sacrifices of the wicked are abomination to the Lord; but the prayer of the righteous, is acceptable unto him. Again, the Prophet Esay doth notably set out the same: What have I to do with the multitude of your sacrifices saith the Lord, I am full of the offerings of Rams, and of the fat of fed beasts, I desire not the blood of Bullocks, of Lambs, nor of Goats. When ye come to appear before me, who requireth this of your hands to tread in my Courts? Bring no more oblations in vain: incense is abomination unto me, I cannot suffer your New Moons, nor Sabbaths, my soul hateth them. Behold here in this place, what esteem these outward Ceremonies of God's worship and service, were with the Lord; they thought themselves happy men in the performance of them, and he most happy that offered most of them: but the Lord he esteems far otherwise of them; namely, being not done in faith, and true obedience, they were but abomination in his sight, and were so far from appeasing his wrath against sin, as that they added unto the measure of their sins. Again, the Lord testifieth in another place by the same Prophet, saying, He that killeth a Bullock is as if he slew a man: he that sacrificeth a sheep, as if he cut off a Dog's neck, etc. Esay. 66.3. Psa. 66.18. Pro. 29.8. Io 9.31. Ps. 50.17. Micha. 6.6. If I regard wickedness in my heart (saith the Prophet) The Lord will not hear me. Again, He that turneth away his ears from hearing the Law, even his Prayer shall be abominable. Again, God heareth not sinners. These places and the like, whereof the Scriptures are full, they serve to teach us that what sacrifice soever the wicked offer, as prayer, thanksgiving, receiving of the Sacrament, hearing the Word, or the like, the same is abomination to the Lord. So that we may hence safely conclude, the miserable estate of all wicked and ungodly men with that saying of the Prophet Hosea, Hos. 12.1. Ephraim is fed with the wind, and followeth after the East wind, he increaseth daily lies and destruction. So then, though the wicked say peace, peace, and think themselves sure, if they perform but the outward part of God's worship & service: Psal. 2.3. yet He that dwelleth in Heaven, doth laugh them to scorn: for the Lord doth see that their day is coming. Use. 1 This may serve to condemn the Church of Rome, who think that they sufficiently please God, Ex opere operato, by the very deed done, though the same be not done to the right end; nor in an holy manner in faith, repentance and true obedience, as their prayers in a strange tongue, sacrifice of the Mass, and a thousand the like; all which as they have no footing in the Word of God; so they shall one day have the reward of them, even the portion reserved for hypocrites. Secondly, this may seem to direct us to be wise, Use. 2 never to content ourselves to be baptised, to hear, to pray, to come to Church, receive the Sacrament, and to perform the like duties of God's worship and service; but that we look to the right use of all these things, that we may find that work wrought in our hearts▪ for which end the Lord hath appointed them, else alas we shall but grieve the spirit of God, and even our best actions shall be but sins unto us, if we belike this people, to think it is enough to be baptised with water, and not to feel the inward work of the spirit; to hear the Word, and not to profit by it to faith and repentance, to pray with the lip, and not with the heart, to receive the outward Sacrament, & not to feel our souls nourished by the body and blood of Christ. Oh let us not rest upon such vain things, such deceitful vanity, such lying dreams, for they will deceive us in the end. And as for all wicked and ungodly men which rest so much upon them, their trust shall be but as the Spider's web, as job speaketh, which albeit to day is builded aloft, job. 8.14. yet to morrow is swept away. But of this before. VERSE. 8. Gilead is a City of them that work iniquity, and is polluted with blood. THe Prophet having in the former verse accused them to be Covenant breakers with God, doth now prove the same by sundry examples of all estates amongst them, that as the Prophet saith, Esay. 1.6. From the top of the head to the sole of the foot: All was out of order, and full of uncleanness, So was it with this people here, from the Priest to the Levite, & so to the common people; yea, even the great men of the land, jeroboam and his wicked Counsellors here are accused. Gilead is a City of, etc. Concerning this City we read not much in the Word of God; but here the Prophet doth note them to be exceeding wicked people that dwelled in this City, full of sin, deceit, iniquity, full of cruelty, and bloody sins. This City as we may read, was one of the six Cities of refuge, whither, if a man had slain a man at unawares, josu. 20.8.9 and as we say, by chance medley, than he was to fly thither, and there the Priests and Levites making inquiry of the fact, if they found that the murder was of ignorance, and that he hated not his brother in times past, but slew him against his will, than the murderer was to stay there till the death of the high Priest, and then he was at liberty again. Now this City, What City Gilead was. it was the place where the Priests and Levites did dwell, which were set apart to teach the people, to instruct them, to offer sacrifice for them, & to pray for them; for they were to be the light of the world: they must carry the urim and Thummim, light and perfection: And Gilead should have been as a special Sanctuary for holiness, piety, and true religion, a Nurse, and Mother City to direct others, and as a fountain from whence pure religion & the knowledge of God should have been derived into all the land. But alas, the Prophet complains of Gilead, that it was so far from being a Nurse to Religion, that it was rather a cruel steppedame to banish Religion and piety; so far from a holy City and Sanctuary of the Lord, that it was even a den of thieves, a harbour for all villainy, impiety and profaneness. Now this was a wonderful thing, that the Priests and levites, in whom there ought to have shined great holiness, that should have been an example to the common people, that all men seeing their good example, their holiness and piety, might the rather have followed them; that they should be even Captains and ringleaders to all impiety, cruelty and miserable abominations. Then we see why the Prophet is so sharp to inveigh against Gilead, and to cry out against this City, namely, because it should have been a Sanctuary of the Lord, full of knowledge, piety and godliness: but the same was rather a den of devils, and an harbour for all manner of sin and impiety. Thus having seen the meaning of the words; now let us see what Doctrines do arise from them. This is a grievous accusation of the Lord, that that City of whom the Lord might expect most care, most holiness and duties of religion, who should have been most instructed in the ways of God, having bestowed so many means upon them, that they should thus degenerate and grow more vile than any other, to be the harbour of all sin and impiety. Doct. 1 Then hence we learn, that those places which have great means of knowledge of instruction, and therefore should abound in all holy duties, Those that have the greatest means of knowledge should abound most in holy duties. If they grow more wicked, and abound more with sin, their judgement is fearful and very grievous. We see this in Gilead here, how the Lord complains of it here, that those that should have been even a Nurse to religion; yea, a Mother City from whence religion should have flowed into the Country; was notwithstanding a wicked City, full of blood, and full of all manner of iniquity. Even so, whensoever the Lord comes to judgement against a land, or against a kingdom, those Cities, Towns or Parishes, upon whom the Lord hath bestowed most means, if they profit not by them, but be like unto Gilead here, full of bloody sins, pride, swearing, lying, drunkenness, whoredom, covetousness, usury, oppression, & the like; then the Lord doth show his anger and displeasure most against them; as Gilead here, that should have gone before others in piety and religion, having so many means, seeing they become so vile, as that they went before others in sin, they went before others in punishment. And this we shall find to be most true by the course of the whole Scriptures, that those which have had most means of knowledge and instruction, and so should go before others in knowledge and Christian piety, if they have not made a sanctified use of the same, they have ever received a greater measure of judgement than others. The Lord in the punishing of jerusalem, Ezech. 9.7. bids them begin at his Sanctuary, because they should have been most holy, and were found to be most wicked: So again in another place, The enemy hath stretched out his hand upon all her pleasant things: Lam. 1.10. for she hath seen the heathen enter into her Sanctuary. jerusalem that was called the beauty of perfection, and the wonder of the World, when she became full of sin and uncleanness, than the Lord made her a spectacle of his judgements above others. This Doctrine is further cleared by the grievous threatenings denounced by our Saviour Christ against those Cities where his Word had been preached and professed most, and the greatest part of his miracles had been wrought and showed: Mat. 11.21.22. Woe be to thee Corazin, woe be to thee Bethsaida, for if the great works which have been done in you, had been done in Tyrus and Sydon, they had repent long ago in sackcloth and ashes: Mat. 23.38. but I say unto you, it shall be easier for them in the day of judgement then for you. And thou Capernaum which art lifted up to heaven, shalt be thrown down to Hell, for if the great works which have been done in thee, had been done amongst them of Sodom, they had remained unto this day. But I say unto you, it shall he easier for them in the land of Sodom in the day of judgement then for thee. These Cities of Corazin, Bethsaida, and Capernaum, they were such places as Christ had honoured above Tyrus, Sydon and Sodom, both in respect of the preaching of the Word, as also in respect of the miracles that were wrought amongst them: yet because they made no sanctified use of them, but abounded in all manner of sin and iniquity, therefore our Saviour tells them that their judgement shall be heavier than those places that never heard the sound of the Word. And Gilead which before other Cities was honoured to be a City of refuge, a Nursery of the Priests and Levites, by which means the Lord might have reaped much honour by it. Gilead being found a City of iniquity, must be made a spectacle of God's judgement above other Cities. Again, let us behold and mark where the Doct. 2 judgements of God are in most grievous manner executed, and we shall see that in those places, especially which have had more excellent means than others; Those places that have had most means, shall be most severely punished for the neglect thereof. where the Prophet of God and the Ministers of the Word have a long time taken pains to instruct them in the ways of God; there, I say, we may behold the greatest calamity and distresses, because the Lord cannot abide that Gilead, that is, any place where he bestows much means, should so degenerate and grow worse than others; and that such places should abound in sin. This is the reason, why the Lord taxeth Gilead here, even because it was one of those six Cities of refuge, Mat. 23 38. Luk. 19 because it was the Nursery of the Priests and Levites: This we may see of jerusalem, for there had our Saviour bestowed his greatest pains, continually teaching and preaching amongst them in jerusalem; he wrought there the greatest part of his wonderful & heavenly miracles there, hither his Prophets and Apostles were sent to teach and instruct them in the Word of God, and to bring them home to jesus Christ: yet for all this, our Saviour was constrained to weep for the woeful misery of this City; yet for all this jerusalem must be destroyed, defaced and extinguished, and made a spectacle of his wrath to all posterities for evermore. This is clearly to be seen by those seven Churches of Asia, Reu. 2.3. that sometimes were so famous in the world in the days of Saint john. What is become of Ephesus, Philippi, Constantinople and Rome? so glorious Churches sometimes in the world? Are they not gone, and become the Cage of unclean birds, 2. Thes. 2.10. even of Antichrist himself? who prevaileth in them that perish, because they received not the love of the truth that they might be saved. And therefore God hath sent them strong delusions to believe lies. Surely, God in all ages of the world hath declared the same unto us, now peace, now persecution; peace being abused, the Lord hath not failed to bring his judgements upon the sons of men. But of this before. Well, seeing this is the righteous dealing of God Use. 1 that those places which he hath most privileged above others, and bestowed most means on above others, they shall drink deeper of the cup of his anger, if they be wicked and ungodly, living in sin, than others that have not enjoyed the like favours from God. Then it must teach us all in the fear of God to look about us, that according to the means God doth bestow upon us, we labour to be answerable to the same in fruits, in knowledge, in faith, in repentance, and obedience, zeal, patience, etc. But above all things take we heed, that we do not degenerate and grow worse than others to abound with iniquity, and impiety, with lying, deceit, swearing, covetousness, etc. For then let us know that the Lord will make our punishment answerable to Tyrus & Sydon, yea to Sodom & Gomer; yea, their judgements shall be lighter than ours, as our Saviour saith: Mat. 11.20.21 Ezech. 16.46.53. It shall be easier for Sodom in the day of judgement then for you. And the Lord by the Prophet Ezechiel threateneth thus, that because the iniquities of the people of Israel were like unto the Sodomites; Therefore will I bring again their captivity, and the captivity of Sodom and her Daughters: and the captivity of Samaria, and her daughters, even the captivity of thy Captives in the midst of them. And surely, if we shall grow worse than other places, and abound in sin more than other men, how can we but look to reap a greater measure of punishment than other? There is no sin greater than the contempt of the Gospel, nor no mercy greater than the peaceable enjoying of the liberty of the same, and therefore no punishment or reward of sin shall be more horrible than the punishment that shall be infflicted for the neglect or contempt thereof. Oh take we heed then lest we contemn the Gospel, and so being found guilty of one of the greatest sins, we incur God's wrath against us, and cause him to bring upon us his greatest punishments. Secondly, seeing the Lord doth threaten here, Use. 2 even Gilead, one of those six Cities of refuge, and the City that was inhabited with the Priests and Levites, Religion is not tied to one place. that even Gilead should be cut off and slain, as in the fift verse going before; that is, that God would bring to pass upon Gilead all those threatenings which his servants the Prophets had denounced in his name. Hence we see that Religion and the worship of God is not tied to any place, to any kingdom, town or City, no longer than they do walk in the duties of Religion, and of the true service and worship of God; yea, if jerusalem that holy City, the wonder of the world, that place which God himself had chosen; fall from God, and begin to forsake his son Christ, and to contemn his son Christ: jerusalem then must look for heavy plagues, and grievous judgements: yea, if Gilead that was so privileged above other Cities and places of the world, will not walk holily and bear themselves thankfully in the days of peace, the Lord will not fail to bring, even upon Gilead, many plagues and grievous judgements against sin. Oh then, if all things that are written, be written for our learning, then let the judgement of God upon this City, be a warning to us all: We have by God's mercy the pure service and worship of God, his Gospel sincerely preached, and taught amongst us, almost these threescore years together. Now let us see, whether our case be not like the state of Gilead: they were grievous sinners, so are we; amongst them were found many great and grievous sins; a City that abounded with all manner of iniquity, as swearing, lying, deceit, murder, oppression, uncleanness, etc. and are not we guilty of the same sins? yes, yes, they were never more plenty in Gilead then they are in England; and therefore we may well fear, that we that have been like to Gilead in sin, shall one day be like to them in their punishment. The Lord by his Prophet Amos hath threatened there a great and a grievous judgement against the neglect and contempt of his Word, and other the gracious means that he doth vouchsafe unto us for our good: Behold, the days come, saith the Lord, Amos. 8.11. that I will send a Famine into the Land, not a famine of bread, or thirst of water, but of hearing the Word of the Lord. Oh it is greatly to be feared, that we may one day feel the smart of this judgement, the want of the Word, and glorious Gospel of Christ, that made so light account of the same in the time of peace: then shall we mourn, then shall we lament, then shall we lie in the dust, than we shall weep and wail, and wring our hands, and wish that we might hear, if it were, but one Sermon, to comfort our distressed Souls: And in very deed, if we consider Gods dealing towards us, we may see that these black stormy days are drawing on: Doth not the Lord pick out from amongst us, the most renowned men from Church and common wealth, the pillars of the Church, and stays of Religion? doth not the Lord even by this means give us a fair warning, that unless we amend and become sincere Christians, and be zealous in his service and worship, and more highly esteem of his blessed Word and glorious Gospel, that he will even remove all from us, Shall we think, that the Lord, who thus severely plagued Gilead and jerusalem, these Cities that were so famous in the world, that he will spare us, but that he will do to us as he hath done to them, and remove the Candlestick out of his place? For the Lord cannot abide or endure to see his most blessed word and glorious Gospel to be contemned and trodden under foot. Use. 3 Last of all, seeing the Lord expects that those places which having great means, should bring forth most fruit; let us labour to answer the Lords expectation herein. The Earth that drinketh in the rain that cometh oft upon it, Heb. 6.7. and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing of Ged. But that which beareth Thorns and briars, is deprived and is near to cursing, whose end is to be burned. Oh then as we desire a blessing and to be approved of God, let the fruit of our hearing and profession appear that we bear not Thorns, for then woe unto us: but that we, Tit. 2. Deny ungodliness and worldly lusts: and live soberly and justly in this present world. And is polluted with blood. THe meaning is as I take it, they were crafty to cover blood, for when as a Murderer had slain a man even wilfully and of a set purpose he would then fly to this City, being a City of refuge, and there the Priests who were put in trust to examine the matter, how the murder was done, whether wittingly of purpose, and that upon some old grudge, or whether of ignorance against his will. These Priests being covetous and greedy of gain, would for a piece of money, smooth over the matter, they would shelter the wilful murderer, and craftily hide his sin, which ought to have been punished with death, because the Law was strait against this sin; He that sheddeth man's blood, by man shall his blood be shed: But they being covetous, and not regarding God's Law, would hide his murder, and shelter and shroud it, and cover it so craftily, that he should escape unpunished, and never come to his answer. And for this very cause doth Almighty God charge this City with the blood of these men, and calls it a City polluted with blood. So then this being the sin of these Priests, for Doct. 3 gain to justify the wicked, and to cover his sin for a golden fee. For no worldly respect must men be drawn to pervert justice. We may conclude this third point of Doctrine, that for no worldly respect whatsoever, should men be drawn to pervert justice, to colour sin. It was the sin of this City of the Priests and Levites, those which were put in trust from God to inquire, and to find out the wilful Murderer, & even to take joab from the ●ornes of the Altar; that they should for money show him favour, and cover his sin, and let murder escape unpunished. Deu. 16.8. It was a special precept that Moses gave to the Magistrate, Wrist not thou the Law, nor respect any person, neither take reward, for reward blind the eyes of the wise, and perverteth the words of the just, It was said of Balaam, Num. 2.3. That he had the reward of Soothsaying in his hands. But Magistrates must not have the reward of injustice in their hands: for as the Apostle condemns those that make Merchandise of the Word of God; so those are no less condemned that make Merchandise of justice: Woe be unto him that justifieth the wicked for reward, Esay. 5. and taketh away the righteousness of the righteous from him. The Lord cannot endure that those whom he hath placed in his stead as petty Gods upon earth, that they should turn the sword of justice to the hurt of the innocent, and justifying of the wicked. We may note hence, that it is a fearful thing when Use. 1 men grow to be cunning how to sin, and to be their craft's master; for then men are boldened in sin, and sin without controlment; when they are so cunning that they can sin smoothly, and none shall see it; that can steal, so as no man can perceive, and commit whoredom under a Canopy; when men grow cunning and crafty to hide their sins; this is a dangerous thing, for this will embolden such men in sin, it were far better for a man if he sin, to sin so, that he know not how to cover it, or cloak it; for than he will the sooner be brought to repentance, then that he know how to cloak and to cover the same, and to keep it from the knowledge of the world: for howsoever in the opinion of the world, they be the only wise men that can smooth over their sins, & commit them so, as none can see them or know them, that be their craft's master: yet indeed, of all other their case is most dangerous, and there is little hope that they will leave their sins, and be ashamed for them, for that their cunning and crafty hiding of their sins, doth embolden them therein. VERSE 9 And as thieves wait for a man, so the company of Priest's murder in the way by consent: for they work mischief. HEre the Prophet proceeds to more particular evils, and taxeth the Priests who should have been guides to the people, to instruct and direct them: that they became even murderers of their poor souls. And after he comes to the people, and shows that they were full of abominable vices: and no marvel, Like Priest, like people; If the guides be blind, they must needs rush both into the ditch: And if the Ringleaders and Captains be so vile, so wicked, and so profane, alas, what can be expected of the common people, but ignorance, and miserable blindness. Concerning the Priests, the Prophet speaks more sharply, that they were no better then wilful murderers of the souls of the people, and that they were like to robbers, who do devise aforehand how they may bring their purposes to pass: Even so these Priests, they mused how they might by false doctrine spoil the people of God. 1 Reg. 12.31 When jeroboam came to be King in the room of Solomon, he banished the Levites, and made of the basest of the people, & the vilest of them, to be Priests in the service of God, and who would might be made a Priest of jeroboam. And these fellows being set over the people, they were no better than wilful murdesers: for they did seek to draw the poor people from God to Idolatry, and so murdered their poor souls. Object. Object. But why doth the Ptophet here compare the Priests to open thieves, and common robbers? Answer. Answ. First, because as thieves do often pretend favour and friendship, as though they would direct a man the right way, and yet prey upon them, and kill them, to get their goods: Even so these Priests they would seem to be as Fathers, and as guides to this people: but herein they sought only their own gain, though it were with the blood of the people. Secondly, because as thieves are cruel and merciless; so these Priests, they were exceeding cruel, and used great tyranny, not only by poisoning their souls by false doctrine; but if any did make conscience of the true service of God, they did cry out upon him as an heretieke, worthy to be punished. That this was the behaviour of these Priests, we may read at large in the Propesie of Amos, Amos 7.12. where we may see, how Amaziah sent to jeroboam, and makes a large complaint of Amos, as though the land were not able to bear his words; and yet he spoke no more than the Lord bade him, and he is straightly commanded to fly into juda and prophesy there: but to come no more at Bethel: For it is the King's chapel and the King's Court. Hence then let us observe, that seeing the Prophet here compares these Priests which deceived the people, and did not instruct them, to thieves and Doct. 1 murderers; What we are to judge of those, which having taken upon them the care of souls, Ministers that teach not at all, or else teach erroneous doctrine, no better than thieves and Murderers. Ezech. 3.17. 1. Sam. 9.9. Esay. 58.1. Pro 9.4. Exech. 47. 2. Pet. 1.13. 1. Cor. 3. Luke 12.24. Mat. 23.24. 1. Pet. 5.1. yet either teach them not at all, or else teach them false and erroneous doctrine. The Spirit of God doth call them here thieves and Murderers. Their names in the Scripture doth teach their duties. They are called Watchmen: And thou Son of man I have made thee a Watchman. They are called Seers, Trumpeters, Maidens, and the like. And their Successors in the New Testament are called not only the Eyes, yea, The Light of the body; but Remembrancers, Husbandmen, Stewards, Leaders, Elders, Salt, Stars, Angels, Shepherds, and the like: All which names do import unto us, that their calling requires labour and industry: for wherefore are they called Watchmen, but to admonish, and to give warning, it is their duty so to do: Seers, but to foretell: Trumpeters, but to sound: Maidens, but to keep pure the Word of God, and the Doctrine of Life: Remembrancers, to put in mind: Husbandmen, to prepare the ground of men's hearts, and to sow the seed of God's Word: Stewards, to distribute to every man his portion in due season: Leaders, to go before their people in life and Doctrine: Elders, to govern: Salt, to season, Stars, to shine, and Angels, to declare. Oh thus their very names doth put them in mind of their duty: but when men do take upon them this holy Calling to Feed the flock of Christ, depending upon them, and they feed themselves, and not their Flock: The Lord doth esteem of them no better than thieves and murderers. And look what charge Ahab had concerning Benhadab, the self same hath every Minister concerning every Soul committed unto him: 1. Reg. 20.39. Io. 10. Keep this man, if he be lost & want, that is, by thy default, Thy Life shall go for his life. And our Saviour speaking of such Hirelings as regard nothing but their gain, not the people's good; he calls them thieves & Robbers; all false Prophets, all idle Ministers, all careless Pastors, the Lord doth esteem of them but as Murderers of souls, which is the greatest. Which being so, then let every Minister stir up his watchfulness and care, and though the faithful discharge of his duty cannot but purchase him the malice of many; yet let every faithful Minister be content to make exchange of such friends for the favour of God, that so he may not be found in the day of God's searching account to be a Murderer of their souls. Use. 1 Well, this should admonish all that have charge of Souls, to look about them, to regard the souls of God's people, to instruct them, and to teach them to take heed they be not guilty of their blood: for if thy people perish for want of thy help, Oh thou shalt answer for them. Now of all Murderers, Soule-murderers be in a woeful case: It is a dangerous thing to murder the body, but it is a thousand times worse to murder the Soul for look how much more excellent the soul is then the body, so much the more dangerous is the murdering of the soul than the body. Excellent is that exhortation of the Apostle Peter: 1. Pet. 5.23. Feed the Flock of God which dependeth on you, caring for it, not by constrain, but willingly, not for filthy lucre, but of a ready mind: not as though ye were Lords over God's Heritage, but that ye may be ensamples to the Flock: And when that chief shepherd shall appear, ye shall receive an incorruptible Crown of glory. If we do not thus labour but loiter in the Lord's Vineyard, we cannot assure ourselves to be the Ministers of the Lord, but with these Priests and Levites here, Robbers and spoilers, nay Murderers and Manslayers, making a prey of the people's souls, and expose them as a prey for Satan: And what, will the Lord put up this sin at the hand of such men? surely no; for when that great Shepherd shall appear, they shall then bear the burden, not only of their own sins, but of the sins of the people that belonged unto their charge, and their blood shall be laid to their charge. This should admonish all those which have charge Use. 2 of souls, to look about them, to regard the souls of God's people, 2. Tim. 4.1.2 to Preach the Word is season and out of season; for, if we be thus diligent, the greatest labour shall have the greatest reward: Dan. 12.3. They that turn many to righteousness, shall shine as the stars for ever and ever. Those the which employed so their Master's goods as that they gained by the same, were accounted faithful servants, the joy of their Master was their portion; whereas those that were loiterers, that would do nothing but bury their Talents, utter darkness was their inheritance. Oh that all that are called to this holy calling, would lay this to heart, the greater pains, the greater comfort; and howsoever we may be discouraged in that we see so little fruit to follow our labours; 1. Cor. 15. Yet our labour shall not be in vain in the Lord: for the faithfulness of a godly Minister in the discharge of his place, shall be his comfort in life, his comfort in death, and his everlasting joy, and rejoicing after death. And howsoever God doth not touch the hearts of our hearers at one time, he may at another, times and seasons are in his hands: Let us use the means to sow unto them spiritual things, and commit the success of our labours unto God, seeing Paul planteth, 1. Cor. 3.6.7. Apollo watereth, but it is God that giveth the increase. Thirdly and lastly, we see what a heavy judgement of God it is to have such set over a people, as be ravening Wolves and cruel murderers of souls; for than it may be said, Like Priest, like people: an ignorant, profane, covetous Minister, a vile, ignorant, and profane people; and therefore in the three first Chapters of the Revelation, we shall find, that what fault soever the Lord finds there with the Minister, the people are guilty of the same: If the Minister be reproved, they are reproved: If the Minister be praised, so be they: And on the contrary, to have a careful Moses, or a painful Paul to be set over us, it is counted a singular testimony of God's love, & a great mercy of God: for if the Minister be painful and careful to teach in season, and out of season, it must needs be that the people will be wise, full of knowledge, zeal, patience, and all heavenly graces: Oh then let us pray unto the Lord to remove that judgement, if it be on us; and entreat the Lord to show us that mercy, that we may not have a cruel murdering Priest of Baal, but a true Prophet of God, that may watch over our souls, as one that must give account of them at the last day, Io 21. Act. 28.20. Ezech. 34. that may feed the sheep and Lambs of Christ with the pure and wholesome food of God's word, and not with the stinking trash of man's invention. Doct. 2 Again seeing those Priests of Baal which were but thieves and murderers in the sight of God, set themselves to invent cursed council against the Prophets and people of God, Nature of the wicked to devise all the mischief they can against the godly. to devise mischief against them, & then to practise it as occasion was offered: we may from hence observe the nature of false Prophets, whom Christ calls thieves and murderers. They seek to devise all the mischief they can against the true Prophets of God, and to the uttermost of their power practise and effect it. That of Amaziah against Amos doth manifest the same, Amos. 7. 1●. and that conspiracy against jeremy, when no means else could serve; Come, let us devise some evil against jeremy, jer. 18.18. and smite him with the tongue. So they confess, Dan. 6.5. they could find no fault against godly Daniel, unless it were the worshipping of his God: they sought out many things against him, but nothing could they find, but even his piety and religion; and when all other means failed, that was matter sufficient to work upon; but their mischief fell upon their own pate, and they spun a thread to hang themselves withal. Alike plot and practise against the Church, we see in the days of Mordecai and Esther, when Haman was exalted, Hest. 3.1.6.13. & his seat set above all the Princes of the Kingdom: he thought it too little to lay hands on Mordecai, and therefore he laid his plot to destroy all the jews young and old, in one day. And this is plentifully taught us in the book of the Lamentations, Lam. 5.4. Our necks are under persecutors, we are weary, and have no rest, etc. These places teach us, that the enemies of God's Church (howsoever many times they cover the depth of their hearts) are full of all unrighteousness, wickedness, envy, murders, haters of God without natural affection, merciless without humility and humanity. But of this else where. Let all such men as be like to jeroboams Priests, that Use. 1 set their cursed heads a work against the Lord, and against his true and faithful servants; let them know, that this mischief, the which they now so craftily devise, is not so much against man, as it is against God; He that heareth you heareth me, and he that despiseth you, despiseth me: So that they do but strive against the stream, and shall in the end draw down the heavy wrath of God upon them. And let it admonish all those which do devise evil against Zion, against God's truth, and against his holy Servants, and the professors of his name; let them know, that they do it to the dishonour of God, and he will one day call them to account for it; Touch not mine Anointed, and do my Prophets no harm. And this their mischievous imagination against the Lord, and his truth, shall not prosper. Use. 2 Secondly, seeing this is the portion of God's children to find such hard dealing from the wicked; we are here to consider the cause of it, it is not for evil, but for goodness sake, Esay. 59.5. Whosoever refraineth from evil, maketh himself a prey. This was the estate of the Church, even from righteous Abel, whose blood cried for vengeance. Consider then what manner of Religion it is that we take upon us to profess, even that the which hath the Sun, Moon, and Stars against it: Our Saviour himself telleth us what will follow the profession of the Gospel: I came not to send peace into the earth, Mat. 10.34. but the sword: For I came to set a man at vaiance with his father, etc. We must take notice of this aforehand, before we give up our names to Christ: that this must be our entertainment in the World, and at the hands of wicked men; that so these crosses which shall happen unto us here, may not any way daunt us, but that we be still prepared for them. By Consent. Doct. 3 Note here, that it was not the sin of one or two, or some few of the Priests, Counsels may err, and Magistrates and Ministers in matters of Faith and manners. that had thus sinned against the Lord, but it was the sin of the multitude of them; they all confederate together, and join in one, both in condemning the innocent, and justifying of the nocent. From whence we learn, that Rulers and Ministers of a particular visible Church, may err in matters of faith and manners, and that counsels have been against the Lord, and against his Church. Which Doctrine is very clear by divers places in the book of God, as that of the Prophet Esay, Esay. 6.10. The Watchmen are all blind, they be a sleep, and delight in sleeping. Now in what state could this people be in, when their Watchmen were blind, those that were the heads and guides of the people. Again, 2. Chr. 36.14 All the chief of the Priests also, and of the people, trespassed wonderfully, according to all the abominations of the Heathen, and polluted the house of the Lord, which he had sanctified in jerusalem. And this doth the Prophet jeremy show, when he saith; jer. 3.5. I will get me to the great men, and will speak unto them, for they have known the way of the Lord▪ and the judgement of their God; but these have altogether broken the yoke, & burst the bones. This is cleared by the Prophet Hosea, Hos. 7.7. when he saith, They are all hot as an Oven, and have devoured their judges, all their Kings are fallen, Mich. 6.16. there is none amongst them that calleth upon me, saith the Lord. This is that which the Apostle confesseth in his prayer. Why did the Gentiles rage, and the people imagine vain things? Ps. 2 1. Act. 4.25.26.27. Mat. 26.66. The Kings of the earth assembled, and the Rulers came together against the Lord, and against his Christ: For doubtless, against thy holy Son jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and people of Israel gathered themselves together. In the days of Ahab, did not all the men of Israel, even the Elders and Governors thereof, the Nobles and others assembled themselves together, and pronounced death against innocent Nabaoth, for his Vineyard sake, the which he had before denied unto Ahab? surely, the Scriptures are full of examples, to confirm the truth of this point unto us. Reason. Now this thing so comes to pass in the wicked, because as our Saviour saith, No man can gather grapes of thorns, or figs of thistles; they themselves being evil, can they perform that is good? Surely, as Saint james saith, Out of one fountain cannot come sweet water and bitter. Besides this, our knowledge is but in part; now ignorance is the mother of error. Use. 1 The Doctrine being thus cleared as a certain truth, that Counsels may err in matters of Faith, and Manners; this may serve in the first place to convince the Doctrine of the Papists, which teach and maintain, that their Church cannot err, nor a Council being the representative Church, as though the Spirit of God were at their commandment, and were tied to places and persons, or being present, did lead them into all truth, as it did the Apostles; but what, did not four hundred false Prophets advise Ahab to that which was contrary to the Will of God? I but saith the jesuite, they were not assembled by the High Priest, but only by the King: But what say ye then to that Council that was assembled by the High Priest, and have erred most foully? In john, we have mention made there of a Council that met together, Io. 9.22. Mar. 14.64. and decreed to excommunicate all that professed Christ jesus. Tell me, did not they err? And therefore it is but a vain thing of the Papists to say, and affirm, that the Spirit of God is tied to the Church of Rome, and that she cannot err; but there was never so famous a Church since the Apostles time, but have erred in some thing or other in Doctrine of Faith, or Manners; and therefore Rome hath no such a privilege as she pretends to have; but hath and doth err most foully; yea, as blind guides, leading poor blind souls, shall at last (without Repentance) fall into the pit of destruction together. Use. 2 Seeing that the wicked plot and combine themselves against the Church; We are taught here our duty, namely, to be solicitors and remembrancers unto God, in the behalf of his Church; that it would please him to be merciful to his Church, and to be unto them a Tower of defence. And surely, now is the time that we are to ply the Lord with prayers, because we see his enemies to increase daily, the malicious and bloody Papists, whose Religion, as it is a Religion of blood, so is their practice, the practice of blood. Ye shall know them by their fruits; a Religion to be abhorred of every true Christian, being the Nursery of Treasons, Gunpowder Treason. and the Mother of all abominations: yet we see how the number of them increase daily, and we cannot but for ever remember their horrible Treasons pretended against the Lord, and against his Church, and God's mercy to us in our Deliverance. Well, it cannot be, that they will be quiet long, their good Master the Devil, or his dear Child the Pope, will have some employment for them; They cannot but go whom the Devil drives. Oh let it be our wisdom, to entreat the Lord to stand still by his Church, and to give unto all Christian Princes the Spirit of zeal, and of courage, to rise up against Antichrist and his followers, that so they may the better assure themselves of their own peace, both with God and themselves; for sure it is the more strict a Papist, the more grounded Traitor. Thirdly, and lastly: we may hence observe Use. 3 the difference between the Elect and the Reprobate. The wicked do not only think evil, and devise mischief, but they do most eagerly practise the same. Now come to the Child of God, he hath in him indeed wicked thoughts and sinful desires: yet so, as they do bridle them, curbbe them, and restrain them, and not suffer them to come into action; they sin not with greediness as the wicked do, who are never well till they are either devising mischief, or working iniquity. Oh then let us take heed that we commit not sin with delight and greediness: for sure it is, this is a note of a graceless heart, and no better indeed then a brand of a Reprobate. VERSE. 10. I have seen villainy in the house of Israel: there is the whoredom of Ephraim: Israel is defiled. THe Prophet now comes to the common people, and doth accuse them of villainy and vile Idolatry against God: I have seen villainy in the house of Israel: there is the whoredom of Ephraim; Israel is defiled. First, for the coherence of this verse with the former: When as the Lord had accused the Priests before to be wicked, and exceeding bad men: And now comes to the common people, and lays open their sins to be like unto the Priests, full of abominable and vile Idolatry: We learn hence, that if the Priests be nought, Doct. 1 if they be vile and filthy persons, Children of Belial, it is not possible the people should be as they ought to be; for Like Priest, like people. As the Minister is, so is the people. This is clearly to be seen in this place, the Priests were like to thieves and murderers, and the people were monstrous blind and abominable Idolaters: So hath it been in all ages: Pro. 29.18. The words of Solomon are most true, Where vision fails, there the people decay. It is the Decree of God touching Priest and people, Mal. 2.7. The Priest's lips shall preserve knowledge, and the people shall hear the Law at his mouth. Now then, when this Priest is ignorant, blind and vain, Alas, in what woeful estate must this people needs be in? the Prophet Micha doth declare, Mich. 3.11.12. saying, The Priests teach for hire: And the Prophets prophesy for money: yet will they lean upon the Lord, and say; Is not the Lord amongst us? no evil can come upon us. This was the behaviour of the Priests in those days, their hearts were so set upon Covetousness, that they spoke pleasant things unto the people, and laid to please them more than God: But what followed, they by this drew the judgements of God not only upon their own heads, but also upon the heads of the people: Therefore shall Zion for your sakes be ploughed as a Field, and jerusalem shall be a heap, and the mountain of the house, as the high places of the Forest. The false Prophets did not only procure God's wrath against themselves, but the common people were punished for their sakes. It is that which our Saviour himself concludeth of, If the blind lead the blind, they both fall into the ditch: And in the Revelation, Reu. 3.14. that Church being committed to a wicked man, they were guilty of the same sins with their Pastor. And in those Epistles sent to the seven Churches in Asia, where the Pastor is commended for any virtue: so are the people, and when the Pastor is reproved for any vice, the people also have part in the same reproof. For such as the Pastors be, such be the people; such as the Shepherds be, such be the Sheep. In them lies the bad or the good estate of the Flock. For where the Minister is blind, ignorant and dumb, that neither can nor will reach: where he is careless and unconscionable, lives solely and wickedly; how can it choose but the people must needs be ignorant, blind and unskilful in God's matters, profane, wicked, and irreligious? This is proved indeed by woeful experience in the World; Go to any Town or parish in the land, where there lives a careless and unconscionable Minister, an ignorant sot, a beastly liver, a miserable worldly man, that seldom or never preacheth, and when he doth, so cold and so raw, as good never a whit, as never the better: You shall find generally sin to reign in that place, the people like their Pastor, blind, ignorant, rude, so simple, and so ignorant in Gods matters, that they know nothing of the Scriptures, what Faith, Sacrament, Repentance, or New birth means; no, not the meaning of one Article of their Faith, or petition in the Lord's prayer. Seeing the state of a Congregation doth depend Use. 1 so upon the Pastor: This serveth to reprove all such Ministers as take this charge on them, and yet not as God's Ministers to preach the Word, to bring good tiding of the Gospel, do seldom or never preach the Word of God. These the Lord doth not esteem as Ministers, but Murderers, not shepherds, but Wolves; they will take the dignity but do no duty. The Prophet Esay cries out against such Pastors, Io. 21. Esay. 66. calling them Dumb Dogs that cannot bark: They look to the Fleece, but not to the Flock. Secondly, this reproves such as leave the sincere Milk of the Word of God, and teach their own fantasies, their own dreams, Toys, and Fables, which do not labour to make the people to understand the sense and doctrine of the Scriptures; and hence it comes to pass, that though they teach and preach, yet they find little fruit, few converted, because they teach not God's Message, but their own devices. Thirdly, such as are reproved, as in bringing the Lords messsage, and delivering it to the people, seek not the honour of God, and the credit of their Master that sent them, but their own credit and honour: Neither do they desire to preach jesus Christ plainly in the evidence of the Spirit, but in the enticing Words of man's wisdom: Yea, whereas Saint Paul had rather speak five words in a known tongue to edify, 1. Cor. 14. than five thousand in a strange tongue: Some there be who think they never speak well, unless they speak so as none can understand. And here also we may note the folly of our common people, who do they esteem and account of as a good Preacher, but he that speaketh eloquently in a strange tongue? him, whom they understand least, they commend most: And no marvel, for they learn nothing at such a Sermon; therefore they admire it, and commend the man, lest they should seem to say nothing. Use. 2 Seeing this is so, Like Priest, Like People; Wicked Priest, Wicked people; careful Pastor, good Sheep; for Knowledge, Faith, Repentance, and Obedience. Then we see that a good Governor, Pastor, and Minister is a singular blessing of God, that not only can, but is willing to take all possible pains to do good, to teach in season, and out of season, to be like a Cock, first, to awake himself, by reading, meditation and prayer: and secondly, the people by his Crowing, like a Candle that spends himself to give comfort to others: such a one is a marvelous blessing of God when he is bestowed upon a people: for when the Lord would show his love to the people, he saith; I will give them Pastors after my own heart, Such as should watch over their souls, to feed, to instruct, and to comfort them. Oh how should men with thankful hearts bless God, when they have such set over them! But on the contrary part, it is a feareefull judgement of God to live under such as be blind, ignorant, unconscionable, profane, wicked, and irreligious: for how can they teach and instruct others that are ignorant themselves? And how can they seek to convey grace to others, Mat. 18. jer. 3. ●4. that have not tasted of the work of grace themselves: If the blind lead the blind they both fall into the ditch together. And by the Prophet jeremy, the Lord there threateneth this as a grievous plague, to give them naughty Ministers. It seems the Prophet had no reason to accuse the poor people, and to complain of them: alas, Object. they did but as the Priests taught them, they meant well. Answer. Neither the evil life, Answer. and ignorance of the Priests, nor yet their own intent and purpose could any whit excuse them: so long as they lived in sin: But we see here that the Lord complains of them, that he saw villainy in the house of Israel: There is the whoredom of Ephraim, Israel is defiled. Hence than we learn, that neither the wickedness of the Priests and Governors, nor yet the good intent and meaning of the people can please God, or any way excuse themselves, if men live in sin, in impiety; and profaneness. They are far wide, that think their ignorance will excuse them. Doct. 2 Ignorance may excuse indeed à tanto, but never à toto: Ignorance may lessen faults; but not change their natures; Ignorance will excuse none if they live in sin. sin shall still be sin, though a man do the same never so ignorantly: for as men are commanded to take notice of the Prince's Laws, and being found to trespass against them, their ignorance shall not excuse them: so the Lord hath straightly commanded us to take notice of his Laws, that so we may perform our obedience unto him. The Commandment of God to this end is very staight: These words which I command thee this day, Deu. 6.6.7.8. shall be in thy heart: and thou shalt rehearse them continually unto thy Children, and shalt talk of them when thou tarriest in thy house, and as thou walkest by the way: when thou liest down, and when thou risest up, and thou shalt bind them for a sign upon thy hand, etc. Behold here what a strait charge the Lord hath given unto the people of Israel, and so unto us; all to this end, that no man should be a Stranger unto the Word: And it is the commandment of our Saviour, Io. 5.39. Search the Scriptures, for they are they that testify of me. Act. 17. It was the great commendations of the men of Bereah, that they searched the Scriptures, to see whether those things were so as Paul delivered; they would not presently entertain that Doctrine of theirs upon the first view, but brought the same to the Touchstone of God's Word: neither would they reject it, though they had not before heard of the like. 2. Cor. 4.3. What means that place of the Apostle? Try the Spirits whether they be of God. And again, If the Gospel be hid, it is hid to those that perish, in whom the God of this world hath blinded their minds. So that it is most clear, that Ignorance of the Word and glorious Gospel of Christ in such as ought to know it, is a most fearful sin, and a most certain fore runner of destruction: for if this be life eternal, joh. 17.3. To know thee to be the true God, and jesus Christ whom thou hast sent; Then on the other part it must needs be the beginning of eternal death in those, especially in these days that are ignorant of the true God, and jesus Christ whom he hath sent. So that we see clearly, that it is not our good intents and meanings that will go for payment at God's hands, in that the Lord doth require, that all men should take notice of his Will, revealed in his Word. This condemns the horrible practice of the Use. 1 Papists, that maintain all Idolatry and superstition, their Mass, Invocation of Saints, Prayer for the dead, Worshipping of Images, etc. And they think that so long as they mean well, and have good intents and purposes, all is well, God cannot but be pleased with them: But we are taught here another Lesson; namely, that that is not good which we think good; but that the Lord allows and aproves of for good: And therefore seeing the Lord abhors all Idolatry and superstition, as most abominable in his sight, and that therein the whole service and worship of God amongst the Papists doth consist. It shall little avail them one day that they stand upon their good intents and meanings: All these shall not be worth a button, if the Lord can say of them, as hree of this people, I see villainy amongst them, Idolatry, worshipping stocks and stones, praying to Saints, etc. This is villainy in God's account: and then what will their good meaning stand them in stead? Had not Vzza a good intent to stay the Ark from falling; but the Lord doth not so take it at his hands, for it cost him his life; And therefore saith Samuel unto Saul, To obey, 1. Sam. 15. is better than Sacrifices; and to hearken, is better than the fate of Rams. Oh then remember that thy ignorance will not excuse thee, nor thy good meanings will not go for payment at God's hand; to say, though I do this and this, I mean well as the best of them all: but if the Lord like not of it, nor approve of it, be thy intent what it will be, all is in vain, the same is an abomination to the Lord. Use. 2 Secondly, this may serve to condemn a great many amongst us, that notwithstanding we live in such an age and time, that both knowledge and grace is even thrust upon us: yet alas, do not the very body of our Congregations remain ignorant still? This is the condemnation that Light is come into the world, and men loved darkness rather than light, Ioh 3.19. because their deeds were evil. It must needs be a strange darkness that cannot be driven away by the bright heames of the glorious Gospel of Christ; And surely God doth even now sit in judgement upon such persons; and by this (their ignorance) especially in these days, makes known their reprobation and final perdition. The excuses of men are but vain. I am not book learned, and I hope God will bear with me; Thus I am taught and instructed by my Teachers: I. but what if thy Teacher be a blind Guide? wilt not thou try the Spirits whether they be of God? Surely, such persons conclude their own judgement, and give sentence against themselves, that they want grace, and are in a most fearful condition: for now to be ignorant in the clear light of the Gospel, it argues that God's wrath and vengeance hath taken hold on such persons, as the Apostle saith: 2. Cor. 4.3. If our Gospel be hid, it is hid to those that are lost, in whom the God of this world hath blinded their minds, that is of the Infidels, that the light of the glorious Gospel of Christ which is the Image of God, should not shine unto them. Oh then seeing it is so fearful a judgement of God, to be ignorant of his Word and Will, and that it will not excuse when God shall enter into judgement with us; Let us (I say) seek for knowledge, as for treasures: Let us search the Scriptures, that in them we may find eternal Life: Let us labour to have the Word of God dwell plentifully in us, which is able to make us wise unto salvation: Let us use all holy means both to beget, as also to increase this Knowledge in us, that so we may not be led aside by blind guides to commit Idolatry with this people here; but that God may be still our God, and we his People. I have seen the villainy of the house of Israel, and the Whoredom of Ephraim. Idolatry the sin of this people. THe sin that Almighty God doth here accuse them of, it is Idolatry, and that in most vile manner, overspread generally the whole body of this people, even all the Ten tribes, which sin to show the vileness of it, the Lord calls Villainy & whoredom, things abominable to the Lord, and such as he loathes. And he calls it Whoredom, because as an Harlot or an Whore doth forsake her own husband, and commits filthiness with another man: even so Idolaters forsake God, and marry themselves to Idols. It is called the Whoredom of Ephraim, because jeroboam which came of the Tribe of Ephraim had set it up amongst them, 1. Reg. 12.28. to worship the Calves in Dan and Bethel. Doct. 3 Now the Doctrine we gather hence is this, that it is a woeful and an heavy judgement of God upon a Country or Kingdom, It is a heavy judgement of God upon a people, when the chief governors be Idolaters. 2. Sam. 6.1. when the chief Governors be men void of religion, and given to superstition & Idolatry. We see this in this present Text, for here the Lord complains of Ephraim and the ten Tribes, because they were polluted with miserable Idolatry which was set up by jeroboam: for as the King is, so will the Subjects be: They are not only to inform their inferiors, and give direction unto them by Word, but by their example and practice to go before them. Now than if they be Idolaters, profane and superstitious, you shall then see the whole Body of the people to follow them. Again, if they be religious and devout in the service of God, the whole people that are under them, in show at the least, will be the same. And as the ointment that was powered on Aaron's head, ran down to his beard, and so to the very border of his garments: Even so the impiety and wickedness of the Superior runneth about through the whole Family; and all that are under them infecting and corrupting them. This is clear by divers examples in the book of God. Luk. 23.11. When Herod begun to offer indignity to Christ, all his train were ready to do the same. And when wicked Ahab desired to be upholden in his purpose to go up against Ramoth Gilead, 2. Reg. 22.8. all his servants were ready, and at hand to feed him in his humour; for when the King sent them to call Michaiah, they were ready to tell the Prophet what he should say to the King, All the other Prophets (say they) declare good to the King with one accord, let thy words be like theirs: and when the good Prophet would not flatter, but told the King plainly the truth from the Lord; Zidkijah the King's Chaplain smote him on the cheek: So true is that saying of Solomon: Of a Prince that hearkeneth to lies, all his servants are wicked. Pro. 29.12. Their example is a Law, and by their lewd example they strengthen other men's hands in sin: so that it is in a common wealth (as one saith) as it is in a Fish; that if the head be once corrupted and putrefied, the whole body certainly is no less. And if a man would know, whether the body of the Fish be corrupted or no, he must smell the head: Even so, if the heads of Church and common wealth be corrupted, the whole body of both must needs be infected. And therefore what great cause have we to bless God, who hath set over us a Religious King, Use. a Favourer of the Gospel, an enemy to Popery and superstition. Oh let us give God the honour of it, and let us pray for him, that the Lord would use him to be a further instrument, utterly to root out all the Relics of Popery, and deface all the monuments of Idolatry; that Idolaters and those that have given their names to the Pope, that Antichrist of Rome, may utterly be rooted out of this Land; that our Kingdom may be disburdened of them, that we may never see the fornication and Idolatry of the Whore of Rome set up again, that this Church of England may never be polluted with it any more. Secondly, this should serve as an instruction to all Princes, Magistrates and Mighty men, that they endeavour by all means possible, by their godly life, and good example, to draw on others that are under them to the knowledge and fear of God: for certain it is, if great men be backward in good things, whole multitudes are ready to presume by their example. We see in our small Parishes and little Villages, if there be but one or two that are of the chiefest in the Parish, that are negligent and careless in the service of God, Children of Belial, Idolaters, Drunkards, or the like, what a poison are they to pester a whole Congregation? It is too apparent, The Lord lay not this sin to their charge one day, that should have given better example: for as there is a happy and blessed union in Religion, and Christian obedience, when Magistrate and Minister go hand in hand to build up an holy Temple unto God, Note. and are both of one mind, and of one mouth to seek to set forth the glory of God: so I have found by my own experience, that though the Minister be never so laborious in preaching the Word, yet when other Governors, and such as are the chief of a Parish, have no sap or seasoning of the fear of God in them, the hands of the wicked wax strong in such a place. Oh that our Magistrates and great men would lay this to heart, that as their place is eminent in the commonwealth, that they would give such good example by their godly and religious walking, their sanctifying of the Lords Sabbath, their countenancing of godly and painful Ministers, that so they might provoke and stir up others to godliness. VERSE. 11. Yea judah hath set a plant for thee, whiles I would return the Captivity of my people. IN this last verse the Lord comes to show the vile dealing of judah; that when the Lord purposed to bring again the captivity of Israel, than judah laboured to convey their Idolatry amongst them, and took, as it were, plants of their Idolatry, and set them up amongst the Tribes of judah. For at this time, though Israel was polluted miserably with Idolatry, yet the Lord had preserved judah from that abomination: but as soon as the Lord had delivered Israel out of Captivity, than judah was infected and polluted with their Superstitions. Hence we may learn, how apt we be by nature Doct. 1 to suck in Popery and superstition: judah was pure, Men by nature are apt to suck in Popery and superstition. but so soon as the Lord brought Israel home again, they began to take grafts of their idolatry, and to join with them. So now, though we are by God's mercy freed from the filthiness of Popery and superstition; yet if the Lord should return it, and suffer it to be brought in again amongst us, we are by nature exceeding apt to receive it, to take plants of it, and to love and like it. This is clearly to be seen in divers places of the Scriptures, judg. 4.7.32. & 4.1.2. especially by the example of the Israelites, in the Book of judges: They committed evil again and again by Idolatry, they knew what that sin was; yea, they had experience of the severity of God's justice against it, and more still they confessed it, and cried for mercy: yet the same people, and the children of the same people, not remembering their former falls, nor admonished by God's former judgements, fell a fresh into the same sin, and provoked again God's wrath against them. Again, Moses laboured much with this people, Exod. 32.3. to persuade them to make a Covenant with their God, and to cleave to him in faithful and constant obedience: Yet when they had been but a while out of the way, they would needs have a golden Calf in stead of Moses to go before them: and therefore they came in all haste to Aaron, urging him to make them one: Which in carnal policy he sought to stay, calling for their golden ear-rings, thinking indeed they would in no hand have parted with them; But when it was to the erecting of Idolatry, he could no sooner ask for them but he had them. This is clearly to be seen by that of our Prophet Hosea; where he shows how bountiful the people were in bestowing their Corn and Wine, Hos. 2.8. and Oil, together with their gold and silver upon Baal. They thought nothing good enough, that was given that way. Now this is no strange thing, Gen. 6.5. considering that All the imaginations of the thoughts of our hearts, are only evil, and that Continually: Reason. So that whensoever we are about to commit sin, especially to set up Idolatry: We have the whole stream and current of our hearts and nature with us: and indeed we are never exercised in things natural unto us, till we have our hand in some plot against GOD himself. Use. 1 Well, seeing we are so apt by nature to set up Idolatry and superstition; It stands us all in hand to be acquainted with the vileness of our Nature herein, as also what the Lord esteems of Popery and superstition: namely, Villainy and Whoredom no better; and therefore howsoever the Papists stand upon their good meaning, and their honest dealing; yet they worship the Devil and not God, as Moses tells the Israelites, that they offered not to God as they intended, but unto Devils, even the Idols of Canaan. Even so the Papists though they brag of their good intents and meanings, the truth is, they offer not to God, but to the Devil; neither do they worship God, but the Devil: and therefore we must take heed, that we never take liking to Popery, though the same seem never so pleasing to flesh and blood. For all men are naturally most inclinable unto that which is evil: And therefore most men being so prone unto Popery, what can be concluded but this, but that it is an eviil, and a damnable Religion? Oh then let us labour to be rooted and grounded in the truth of God, to be builded upon the rock jesus Christ; that we may never put out the hand to entertain, or to receive any dregs of Popery and Idolatry: but even remember what Christ sayeth: Reu. 18.4. Come out of her my people, lest ye partake of her plagues. Oh, let us ever stand out against their abominable Idolatry, as no better than villainy, and whoredom in God's sight. Secondly, seeing we are so apt by Nature, Use. 2 to receive Idolatry, and Superstition, and to embrace Popery, it may be a very good reason unto us, to prove that all the Religion of the Papists is most wicked and abominable, because it agrees so fit to the corrupt heart and Nature of man; for since Adam's fall, our Nature being corrupted, we hate GOD, and hate his Truth. Now touching the Religion of the Papists, there is nothing in it, but that which Nature itself doth desire: Let us instant the same by one thing for all. What seemeth more against Nature practised by them, than their Whip, and Scourge, and that of themselves; This we may think to be against Nature: But yet if we examine the end of this punishment, as the same is inflicted upon them, it will appear otherwise, that Nature itself may in some sort desire the same: for that man that shall be taught and assured, Note. that when he hath committed some great and grievous sin as Adultery, Theft, Drunkenness, or the like, that after such a punishment inflicted once upon him, his sin shall be done away, and never after laid to his charge: Who would not undergo such a punishment? better in reason undergo that for a time, than the guilt of an accusing conscience: For as Solomon saith, A man may bear his sickness and infirmity, but a wounded conscience who can bear? And therefore seeing that by Nature we love Popery and Idolatry, and that there is in the same nothing contrary to Nature, this proves that it is not the Religion of God, but the device of wicked men: for what can delight our corrupt nature more than to see a Crucifix, the picture of Christ on the Cross: To pray to Saints, Angels, the Virgin Mary, etc. all this is very agreeable to the corrupt Nature of man, and therefore cannot be good. Last of all, we may here behold the nature of Doct. 2 sin, it is like the plague, easily conveyed from one to another, Sin is very fruitful. easily scattered and spread abroad, as we see a naughty and a stinking Weed, it is easily spread, and will run abroad, so will Idolatry: and of all other sin, that is like unto the Lappewing, it will run as soon as it is hatched; and as a man that lives in the house with them that have the plague, is in exceeding danger to be infected: so is it with them that live in Idolatrous places, all to nothing they will be infected. The Istaelites when they came into Canaan, the Lord suffering a small remnant of the Canaanites to remain still in the land, for the trial of the Israelites it is said, Psa. 81. They were mingled amongst them, and learned their works. It is the nature of sin to be ever encroaching; give it an inch, and it will take an elle: It is like the Gangrene or Canker, it fretteth, and eateth further and further as here, Idolatry was only to be found in Israel, and not in judah; but it quickly set footing there, and spread itself in a short time over all judah. Wheresoever it findeth entertainment, it enlargeth and spreadeth itself: Psal. 26.4. Bid sin home to thy house once, and like a bold and shameless Guest, Psal. 15.4. ● it will come the second time uninuited. How careful then ought every man to be, to shun and avoid the company of Idolaters, and all other wicked men? Pro. 9.6. It is the grave counsel of Solomon, Forsake the wicked, and you shall live. Yea, the Apostle labouring to confirm his new Converts, amongst many other his Exhortations, he urgeth this: Save yourselves from this froward Generation. Act. 1.40. So then we see how dangerous it is for men and women to be present in places of Idolatry; Use. to live and converse with Idolaters, it is very like they shall hardly escape from being tainted with Superstition: For, herein the Papists have the advantage against us: If they persuade and entice, they have our Nature to help them. And as we use to say, the Wife in the bosom is the best Solicitor: But let us deal with men, either to persuade or dissuade, we have both Sun, Moon, and Stars against us: neither Reason, nor Nature will take our part; till the Spirit of God doth strike the stroke to persuade the heart of man. But Oh say some, this is too much niceness, Object. I hope we are not so weak, nor so simple, but we can choose the best, and leave the worst; be present at the Mass, and yet keep our hearts to God; Converse with Papists and Idolaters, Answer. and yet be Christians still. But what, have you so good a conceit of yourselves? you do thereby give me just occasion to have an ill persuasion of you, that indeed ye care not much what Religion ye are of, therefore they that can be present at the Mass, and think they are so strong that they cannot be tainted, such men do no better then tempt God. Even so for those that make choice to dwell in houses known to be infected with Popery, they shall easily be carried away with the stream of Popery. When judah conversed with Israel, they were quickly poisoned with their Idolatry. Then let us take heed how we converse with the wicked, and like of their Company: for we shall soon be infected with their sins, but rather shun and avoid their Company, as noisome and hurtful. The Father of all mercy, and God of all Consolation, strengthen us with his grace, and keep us in his holy fear, unto the End. Amen. Gratias tibi Domine jesu. FINIS.