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Ood Reade r thisTrea' tile begs the favour of thole , concerning I whom etpectally it is faid Chi ill came for, poore trembling fin-ers, the blind, the prifoners of | hope,6cfuch who by the allidui j ty,iteration and multitude of Sa-; tansdifcouragements ckttmpta tions,fitasit were in darknes,<3c ,in the valley of death,ro whom every fowre thing is Iweet. Ee. caufethefe moftof allrehfli and j ftand in need of mercy .-for vvli^n A die

Tf the Reader.

the leaft flame of that unfup-pertable wrath, breakes forth in 1 (hew, which ispowred out like! fire, and kind'ecl by the breath of the Lord of Hoftes like a ri ver of brimftone, which can make the mountaines quake, thehils melt, burne up the earth and all that is therein, the poore foule for the time thinking on nothing but blackeneffe and darkenefTe of tempeft, whilft by pad finnes, without fight of the Mediator ftares them in the face with millions of uncon-ceiveable horrors and aftonifli-ments; then to fee light in dark-nefTe, Mercy in wrath,the Sun^ ftiine of righteoufnefTe, agrati-ous God appeafed by a Media tor, with (ome fight and fenfe of

TothtRetdtr.

its intereft therm,thismuft needs overjoy the troubled foule which is the maine fubjecl: of this books: how gratious God is to encourage miferable fin. ncrs to returne: what incou-ragements and helps hce gives them : what effects h is gratious working hath in them: and how fvveetly they clofe with him againe.Wherefore though! this mefle comes not unto thee fetforth in a Lordly dim, not having palled fince the preach ing thereof, under the exqui.-fite hand ofthemoft worthy Author, yetdefpile it not: for jmany times though things of 'greater judgement arTed: the understanding moft, yet things of lefler concifenefTe, worke A 4, more

Tf the Reader.

more upon the afFedtions in a pkine flowing way: which hap* pinetfe with all other felicities he wiftieth thee,\vho is ever

'Thine in the be ft bonds

The Contents.

falling into ml fir j ,pag,i 2 , &c. God *s witting t& be at peace with «^.. In All oar diftrejfis we mujl come to Godinfraier,

Why we muft bring words with us though God '.times wr w/W,pag,22 .

That words wdfurpofesmttjlcoKcurre in prayer pag. 23.

Confeffion howit is to be made, pag. 24. Why all iniquity is to be pr aid again (t #w 2<? rhe try all oftfanddtfire^^ 6 . nJMcrcy begged above all^zg. 27.

Whether wtwghtnotteth'wkeof our former (ins, \ pag.28,

How we may know ourftmes are forgiven, pag.

s *

Themiferyoftbofetkathffvenot theirjinnesfor-GodsfAvours are comfleate to hu children, pag.

The loadftone of the fettle ts g W,pag. j A,&C »—— m^ knew bkfiKgs come from the foe

33

o

v 1,5 2 ,

Incouragemtnts

The Contents.

ifcGod^z^ 60, &c.

fft rv 1 9 know when pra/fe u accepted^zg. 63 . Reformation muft bcioyned*tthprayer$zg.66 True repentance is of the particular Jin f pag, 67 <58,&c.

The creature cannot helpe ofitfelfe^g. 7 • ,&c We are not to place our confidence in forces At horn

Warre is lawful/, pag. 78,7^. Hew we frail know when we exceed in confdenc in the creaturejpag . 8 c , 8 1 .

BoafttKgis Idolatry, pag. 82, 8 3. The danger of earn all confidcnce^zg. 84. The emptinefle efthe crcature,pag,S 5,&c, i^<lcn naturally prone to idolatry, pag» 9 2 , 93,

&c.

Btttcrnejfeoffinnecwfeth repent an cc 100,101.

Ottr affiance ought not to be upon the hut upon GW-jpag. 102.

Religion /*,pag. 103 ,104.

^<? w&rMates Ckrifttans,p2g. 105

moftfoeetok)eff,y2ig. 106, W&y GoJJIxwes mercy tathediftreffed$zg. 1 1 o,

III 5 &C.

Wcrldline/e tobehated,y2g.\i'),i

Howtorttort Satans poSicy in our extrctmity,

pag.np.

Wfcr^ Gcd gives a, ftirit ef prayer he mB anfoer,

Why wefoouldcome before Go& i* 128,129.

That

•HVMBi^MVi

The Contents,

That Gods church and Children are front to

&c.

Repentance not tob

f conviction makes w carele/e, pag. 1 5 o

_ I43/&C.

e of the new Covenant > pag •.; 4 9 • Thegreatefljinne is to deny God the glory of his

150.

1^/4 a iff couragement to fear ch our fins decfely,\ pag.15 r,&c. HOW to know God hath f ardone dour fins ^2^. 156

157*158.

Why carnallmenare fo quiet ,pag. 15 p. How to know the far don ofJin$2Q s .i6c. Why Godjiffcrs infirmities^^. i<5i 5 &C. Why thefiule mt*ft be humbled,ipag. ? 65. H0 iv God loves freely jpzg. 172,173 ,&c. Gods anger againjlfwne^ pag. 183,184^ &c. Refentancetttrnes away Gods anger, pag. 188?)

/i <?«? anger fdt may be remoovedjpzg *i 9 3. How to know afflictions are not m wrath though

ThatGedhathafalvc for every for^j y pag.

202.

Gods love is afrttitfultl0'vejp3g.'io l $>2o6. Why Gods grace is comparedHbto the Dew, pag . 207.

• •

The Contents.

raceto fanttife And alter

Cltrifti**sgr*» like Ltllies^zg. 219,220. ThefrftffrifigoftheGofpell was fpeedse, pag

221

Water every yeare turnedinto m/><?,pag. 222. ofa necefiity ittgrowth,y 3,^.22$. We mujl claime the fromifes $3%. 225. Whence comes tbeftMity of Gods children, pag 227*228,229.

Why Gods children are not comfortable,

How to be rooted in groct$*g.2 37;. Vrem»ft labdttr to know the fromifes, pag.2 39 . Why Chrijliansfeare their eft ate is not good, Y*g > 2415242,243.

The Church ycelds afl?

The family the better for A good govensour, pag Uyi, 272, &c.

corne,. p^g. 2757,

Chriftians cowptredtothe -Vint in fruitfidnefc, rr/^y Chriftians fend forth fo-fweet afint, p3g.

|292,293' &C *

A fruit full conveyjiiti en very fivcttry^zg.igj, / 293,&c.

True renouncing offwne mtift be with indignat';-

Thtfonles &i me p.i g . 3 o ? , 3 c 9 .

It#v'cfwn6 but loath fan

The Contents.

2, &c. ^imitation for expressing our h4trea to

How

consideration of what we are and hep e to will keeps us in good 'temper, pag. 328. Of Idolatry #3^111. The reafons of E^hmm^hatredcf Idolatry

3 34*33 5> &c. "

T^ idolatry ofChriftiavs^^&c. Thefctpeofthcncw covenant ^zg.^ 5, &c. Corpora/I aydfpirituall adultery j>psg. j 59 .

wemuftnot have any more to doe with I-

68,169, &c.

Nothing loft by renouncing Idolatry^. 3 7^ , &c. ! Never better wit ha Chriftian then when he hath ' renounced all wicked courfe3^^, ^78^79, H ow God fees the afflictions of hi$ clnldren^g. \

meft comfortable creature in the exccffe ll^g.^^. Renouncing idoUtry ' brings frotectiw,psg.$86*\

here ^^9 1 . Themifery ofthofethathave #ot Godfcrajlu- \

Fromman comes nothing that tfgoottyp.

Why fome have more grace then others^. 408-.

There are but few truly

> &c. Worldly

The Contents.

J

Worldly wife dome what it is, pag. 432, 433. True rwfdowe carries men to Gods nwdf,pa. 4.5. Cods wayesto ^,prg.44i,&c. The word of the Lor a perfect, pag. 445, 446^

447-The be ft way to a right end is to take in Gods

r ho bejusi 0K*,pag.4 5 0,45 1 ? &C. fofttionofjujtmen^^.^'j, muft have fpirituAll life before they can g.

Helps to VJnhj w 473, &c.

rvalktin Go4s

• : THE

RETVRNING

BACKSLIDER,

SERMON. I.

Ho

1,2.

Olfrael, Returneunto the Lord thy God : Forthoti

baft fallen by thine iniquity. Take with you words, and turn* to the Lord, fay twto bimjakeaway attimquity y &c.

whole frame

nejfc\**Myfterie y The A-poftle callerh it, <i ^^ <_Myfterie, comprehending all under thefe particulars: God w/u ntanifejttd in tb* flejb, luftiftd in the Sfirit, Seem of^Angds^ PreachtduntotkeGentiles : Be-leeved on in the world: received uf into Glory. ^__ Amongft

Sit. I

The Returning Back/lider*

Amongft which UUyfttries, this may well be the lMjffwM&fJU$a> God ***smmifeft in tkefrfh: which includeth alfo another-fl/y-fteriei The GratiMJbcjfe and abwdtnt tender Mercy of God cowards miferablc wretched and finnefull Creatures, even in the height of their Rebellion 5 appointing fuch a remedy to fteale them 5 which is the fubjeft of this Chapter, and laft part of this Prophecie: which, as it thun ders out terrible Judgements againft hardhear-ted impenitent finners: (fuch as were the moft paroflfrael) fo is it mingled full of many and fweet Confolations to the faithfull in thofe times, Mattered amongft the wicked troup of Idolaters then living.

The time when Hofe* prophecied was under theReigneofr***4£, lotbam, o^^Vand/fr-^ekiah Kings of ludab: and in the dayes of ''lero-bom, the fonne of loajh, King of Jfrael: In whofe dales Idolatry was firft univerfally fet up and countenanced by Rcgall power; This /<?. roboctm (whocaufedlfraeltofmne) that he might ftrengthen hirafelfe, made ufe of Religion and profanely mixed it with his civill affaires in car-nail pollicie, and fo leavened the whole lump of Ifrael with Idolatry, that fliortly after the whole ten Tribes for their fin, and their in-juftice, cruelty, luft, fecuritie, and fuch other fins as accompanied.and fprang from this bru-tifli Idolatry, were led away captive by the King of Affyria, and the Lords righteous Judgement mademanifeft upon them,

—_____" There]

The Returning Back/liefer.

There being notwkhftanding amongftthefc feme faithfull ones though thinly fcattered who mourned for, and by their good example; reproved thefc abhominable courfes. There being alfo a feed of the Eleft unconverted, and of the converted fome that were carried down too farr in the ftrength of this ftreame of vvicked-ncflc. In "his Chapter therefore being the con-clufion of thisProphefie there are many excel lent and heavenly incouragements, alfo many earned incitements ro repentance and returning j to the Lord , with free and gratious proniif<& not only of pardon and acceptance, but of great rewards in things fpirituall and temporall to fuch-as fliould thus return*. O lfacl> Returnc uxto the Lord thy God, for thou httft fatten h thirie M'^J •

with you words, an A turneto the Lord^jr unto *y ailiniquity&c. In this Chapter.

. Wee have an Exhortation to Repeat <wcc, with the Motives enforcing the fame. [ o jfi ad, Rcturne unto the Lord thy God.] V.i. . The Forme [Take with you words, and fay t'#?otheLorl,&c.~] Ver.2. . A Reflif*latien> what they fhould doe and Riturnebackcagaine, having their Prayers granted. i.Th&kefeiving {_$9wdlrvertn-be Calves of o#rty.~] 2. Sound Reforma tion of their beloved (i^A^r^allnotfave ;vith the Rea f on thereof; [Far in the

B

4_. (700.!

SERM.I.

. The Returning Backfliden

. Gods anfoer to their Petitions* i. Tn what Hee mil doe for them. {Hede their back fa ding. Love them freely : and be a* the Dem Hntolfrael} with the Rcafe* thereof, [For mine^Angtr it turned away from him~\ y 4 2. What hcc will Worke in them: ^ pro yortiwable fteedie growth in height, bredth and depth: [_Hefiatl growasthe Lillic, An c*ft forth his rootes a^ Lda'^on^c.'} Which Mercy Is further amplified 5 h 4 ble&nr Corned out 4f* upon their Families. {_rhf riat dwell rnder his fi^do* Ml returne 1

5-. There is fee dovvnc a further effeftof this fcffrtwt, and gratious worke in them • A found and ftrong well rooted IncJignatL on againft their former darling finnes [E Mmfiallfy, wbattuvelavy moretodoe with Idols?*] Backt with a y?^^- ConfoUtion* [ I have heard him, and observed him&t i Verfe.8.

6. The divers Event aad Iflbc of this Gods fo gratious dealing is ftcwcd : both in the^^and^rW. i.The Wr/?and/v»-dwty under ft *nd and know, that the wayesof the Lord A re right, and ftall wMe in them But 2 . [The tranfgr effort fall fall therein 1 Ver.p.

Olfrael, Rtturne unto the L fr d thy God: hy thou haft fallen by thine Iniquity . .

Every word hath his waighc, and in a manner j s an Argument to inforce this Reform **.

c>

The Returning Back/titter.

O Jfrael!

Jfrael we know is a word of Covenant: was ifraelj a Prince and Wrejtlcr with God, ( as they alfo ought to be) Therefore he enforceth, you alfo ought to ^//w^becaufeyou are Jfrael. Acd 2. It was alfo an Incouragement for rhem to Rcturne, becaufe God fo ackaowledgeth them to be Jfrael : and will be gratious unto them, though they were fuch hideous finners.

Returns (faith he) imtt the LordIchovabwh* is thechiefe good ; for when a man reti^neth to the creature, which is a particular change able good unfatisfying the foule, he is rcftlefle ftill untill hee cotne unto lehovab, who is the all-fufficicnt univerfall good, who fills and fills the foule abundantly : therefore, Returns to him who ]&tht fittfitMne of all good, and giveth abeeingunto all things: and not to broken Ci-Jternes. Hec is lebovAh, like himfelfe and tb<tngeth not. And then He is thy God. Therc-forc Itww to him who is thy God in Covenant^ who will make good his gratious Covenant unro thee, and did choofe theeto be kispeoflc, before all the nations of the world; this therefore is alfo an iMitragement to Rettirne. And then

Thou baft fallen by thine Iniquity. Therefore becaufe thouart fallen by thy Ini quities, and thine own Inventions have brought thefe miferies upcvi thee, and none but God can helpcthec out of thefe mifcries, feeing he only j can, and is willing to forgive thy finncs, and revive thec : Therefore,

B 2 0

SERM.I

Qbfirv.

£ , The Returning Backfltden

SJJRM. I- j Olfael, Returue unto the Lord thy God:for thott '\ haft fallen bj thine iniquity.

Now in that hee forewarneth them of the i fearefull Judgements to come, which were to I fall upon them, unlefle they were prevented bv true Repentance; hence in generall it is robe obferved;

That God comes not as a fuddatne ftorme upon his people^ but gives them warning before hee fmites them.

This is verified in Scripture: whenthecrieof 10,11 Sodo&e and Gowerrah was great, The Lord fad, Becaufe the crj of Sodome and Gomorrah is great, and bee anfe theirfwne is very grievous : / wllgoe downe now and fee whether they have done altoge ther according to the cm oftt which i* come unto me^ andifnot ,i will know. And wherefore was the ^4rke of Nod'fo long in building, buc to give warning to that finnefull age, which were no« thing bettered by it. The like we have of Pha-nah, B and all the Egyptians, who had fo many warnings and miracles (hewed before their de-ftrudioncame. Thus God dealt in Amos: Ther-fcrethwwill idoettntothee^ andbecaufe I will doe this unto thee i Prepare to meet thy Godo ifraell. O Hteritfalem, Bierufaltm (faith Chrift) thouthat hlleft the Prophets, and ft one ft them which arcfent unto thee^ how often would I have gathered-thy children together: even as a Henne gathmth the chickens under her wings and ye wouldno* ? What need wee ftand upon proofes? are not all the Thrcatmngs of Scriprure 3 as fo many — /warning

Amos. 4.12.

The Returning Backflider.

warning peeces of approaching Judgements. The Reafon hereof is, H is owne nature, he Is a God of long faffcring^ he made the world in fix day essyec hath continued it fix thoufand yearcs, norwithftanding the many finnes and provoca tions thereof,//^ mercies being over allhr* works. And partly, from a fyeciM regard to bis own dearechildren> thefe terrible rhrcatnings not be ing killing and wounding,6ut \\Velonathans war ning ArroweSjWho though he flior, yet ment no • other harme to I><mW,favetoforewarne him of hnrme. •

Let us therefore obferve Gods gratious and ; milde dealing in fo much mercy, who giveth us fo many warnings by his fervants, and lefl'er 1 judgements ? which we have had amongft us^Let j us take notice and believe, fo as beliefe may ftirre up feare, and fcarc may provoke care, and j care ftirre up indeavours, to provide us an Arke \ even a hiding place betimes before winterand worfe times come upon us.

Hrncc iflfueth another generall Point: That The beft provifien for -preventing ofdeftrtitfion

God himfclfc is a Spirit 5 and fpiriruall means i reach unto him, who is the firft mover of the great wheele of all the affaires of this world: It is prepofterous to beginne at the f'econd caufe, J we trouble our felves in vaine there, when we negledt thefirft. Wee iliould therefore begin 1 the worke in Heaven, anc? firft of all, take up \ that quarrell which is bctwecnc God and owr j

B 3 foules!

SBRM. I,

Reafon.i.

The

Baekflideri

Ifa.4

SERM.I. ; fpulcs: If this be done firft,we need not feare the Rom.8.i8. \ carriageof fecond things, all which God out of his good providence, and gratious care will frame to worke for good to his: for whole fakes (rather then helpefhouldfaile) he will create new helpes. Wherefore in all things it is beft to beginne with God.

The third generall point, is this.- That ofallSpmtMll mtams, the 6ejlis toretarnete the Lord.

Inthis neturmng,i. e rheremujtbeAftop .• thofe

irv nfjvr/* t»nn r\r\ in«aT>if! «*r/«I^. ._ n f» s\ f

In Returning

There mu/t

be aftop

. e

whahaverunoninevillwaies, tnuft firftftop their lewd courfes, for naturally from our birth and childhood wee are porting ontoHell 5 and yet fuch is our madncfle, (unle/Te the Spirit of God (hew us our fel ves) to be angry with thefe who (land in our way.

To make this/o/> then (which is alwayes be fore mining) i. There muft be Examination and Consideration whether our wayes tend • there be flopping Confederations, which both waken a man, and likewife put rubs in his way. t a man upon Ex«nwAtitn find his waies dif-plcafing unto God, difagreeing from the Rule, and tntftJtr what will be the end and iiTue of them, (nothing but death and damnation) and withall conftdtr of the day of Judgement, the houre of Death, the all-feeing eye of God and the like. So the Confideration of a mans owne wayes, and of Gods wayes towards him, partly when God meetes him withgoodncfle .-l»**e httbmo kmt awle metcb -, and Cad hath • —— beese

Backflider.

bunt goodie me, a»Jft*redmc: and partly when God flops a wicked mans waies withthpmcs, meetes him with croflcs and affli&ions, thefe will worke upon an ingenious Ipirit to make him have better thoughts and deeper con-fiderattons of true happinefle and the way unto it. God puts into the heart of a man ( whom he intends tofave) ferioas and fad con-fiderations, what eftate hee is in, whither his / courfe leads •> and withall hee lets them feelc I fome difpleafure of his towards them in tjjiofe • waies, by his wayes towards them, whereupon they make a flop.

2. There muft be H&mfati**, with diftlea-\ furc againft ottrfelvcf , judging and taking revenge

of our felves^ working and rtfletting on our hearts, taking fliame to our fclves, for our wayesand courfes. And withall, there nw{l concurrefome bofe of mercy: for,fo long as there is hue and crie (as we fay) after a Traitor, he returnes nor, but flyes (till and hafts away 5 but offer a pardon,and he returneth. So, unlefle there be hope of par don to draw a man againeto God,as \htProdigall was moved to Retnr#e by hope of mercy and fa vour from his father, we will not, we dare not elfc Returne.

3. There muft be a Refolutien to overcome impediments, for when a man thinks or refolves

I to turne to God, Satan will ftirre up all his in-ftruments, and labour to kill Chrift in his Infan-cic, and to quench good while it is id thepur-pofeonly, the Dragon flood watching for the

B 4 Birth

9

SERM.I.

2. Humiliation

Luk.if,

Tbe Returning

rf*.

2. There is a

Ac-

ttont

\ 2 Cor. 5,17,

By our

tion.

ifa.il,

Birth of the Childe fo doth Satan obfervethe i birth of every good refolution and purpofe fo farre as he can know them to deftroy them.

Let it be thought of by us in all our diftreffes and in whatfoever other evidences of Gods an ger, whether this meanes have bin taken up by us. Itwillbethusknownec

i. Turning is a change of the poftureofthe body, fo is this of the frame of the mind, by this we know a man is inaftateofrurning, the looke of his Intentions, Purpofes, the whoic bent'of his foule is fee another way, even upon God, and his Word is the ftarre'of Direction cowards which he bend s all his thoughts.

i.Hisfrefcnt affionsalfe be contrary to his firmer: there is not only a change of the difpofiuon of his foule: BdtfJ, all things are become mw. Not fome things but all, not* only new, but with a nttoldw*. This change undoubtedly flieweth that there is a true convcrfion and unfained.

3. By our aflbciation, hethatturnestoGod, turnes prefently to the company of Gods people - to gether with the change of his nature and courfe of life, there is a change of company, that is of fuch as we make choice of for amity and friend-. ftip 5 other company by reafon of our callings, I and occafionally may be frequented.

4. It is a fignc thatone is not only Tuynedfmi \ hath gone backwards from finne a great way when the things of Heaven only are great things

i his eyes,for, ^ the further a man goeth from aplace, the Idler the things behind him fceine,

' .„_ fo

The Returning Backjlidtr*

fo the greater the things before, he being neerer

i _ *T-U« i A. ?oK1itv»<a onrl hioli fhr\nohf<;

to them. The more fublime and hkh thoughts a man hath of the way es of God,ancTthe meaner thoughts of the world and worldly matters he eftccmed fo highly of ia the day es of his vanity: the more he is Turned unto God.

This Returning is further inforced, faying, urvcyunto the Lcrdthy Sod. It is very emphaticall and figmhcanc in the Original!, returne \_ufyueadlehovam~] even to lehovah, as though he fliouldfay, donor only beginne to Returns towards fcfaub ' *ut fo Rct»rne, as you never ceafe coaming till you come

t$ lebevafj.

Even unto the Lord thy God. It if not enough to make a flop And forbeare the prattling of our firmer finnes: but we muft come \ l )0m »[ even unto the Lord our God, to be pardoned and healed of him.

The Prodtgallfonne^ had becne never a whit the better, to fee hisfinnc and mifery, atid to be rieved for his wicked life part, unlefle he nid come unto his father for Pardo»znd Com fort. And when thofe were pricked in thei hearts at Peters Sermon, asking Peter what they fhould doc' hee exhorted them, To Repent, every one to be BA}tifedwthe name of left** Chnft, for the Rewfionyfates:. 4ndjothtyfiouldrecei<ve the Holy Ghoft. And when Chrift invites a thofe who are weary and betvy laden to come unto him ; he bids them nor now be forty r humbled and grieved for their finnes: but by fajrfi to

come

u

SB KM. I.

Obferv.

u

S E R M • L

rfi.

The Returning Back/ltder.

come unto him to be healed, and fo they fhould find reft and peace to their fouks. It is not fuf-ficient for a wounded man to. be forry for his brawling and fighting, and to fay he will fight no more: but he muft come to the Surgeon co have his wounds flopt, dreflcd and healed, or clfe it may coft him his life: So it is not enough to be humbled and grieved for fin$and torefolve againft it: we fliall relapfe tgaine do what we can, unleffe we come under the wing of Chrift to be healed by his blood.

MaAy think they have repented and are decei ved upon this falfe groundrthey are and have bin grieved for their fins and offences, are deter-minedto leave and forfake them, and thatisall they do,they never lay hold on Chrift and come home to God.

For thouh^fl fatten by thine Iniquity.

Here divers points might be infiftcd on,

i.fbat where there is a falling into finne, there mil be a falling into wijerie and]udgement.

This is made good in the experience of all times ? ages>perfon5, and ftates; ftill the more fin-full any were,the more fearefull judgements fell upon themtand as foone as any man came into a finfullftatCj he entered into a declining ftate, as lawk faid of his fonne Reuben who had defiled his bed : unftable as water, Thoujkalt not excell^ becaufe tbou went eft up to thy fathers bed. So finne ftill debafeth a man: fo much fin, fo much lofTe ofexcellcncie.

The Ufe hereof is firft againft thofe, that conjplainc

The Returning Backflider*

complainc of their troubles and miferies, as though God and men had dealt hardly with them, whereas their owne wayes indeed have brought all thefe evtlls upon them, God is a diffident wife and holy difpofer and orderer of all the wayes of men 5 and rewarder of good and evill doingss God being wife and juft in his difpofing of all things, it muft needs follow, that it fhall goe well with thofe that arc good $ as the Prophet fpeakes ; Say unto the juft, that it (ball he weS with them ; for the reward of their writes Jkell be given them.Md if it fall ou^other-wayes then well with men> the blame muft be laid on their owne finne. As the Church con-fefleth, and therefore refolveth : / will beare the indignation oftheLtrd^ becaufe 1 have finned ag^njlhim^ untill he plead my caufe^ and execute judgement for me : he will bring me forth in the light 5 and 1 frail fee his Right eoufnejft. If^dam finnc he ihall find a Hell in a Paradice, if Paul rcturne and returne to God he fliall find a Hea ven in a Dungeon.

It flwttld mvc us therefore to feeke unto God by twfttined Repentance to have our finnes taken ,away and fardoned, or elfe, howlbcver wee may change our plagues , yet they fhall not be taken away, nay wee (hall ftill (like Pharoah ) change for the worft, who though he had his judgements changed : yet finne, the caufe remaining, he was never a whit the betrcr, btK the worfe for changing, untill his finall mine came,

Jhc

SERM. I.

Lam .3.

rfe.2.

ERM

I.

rfi.*.

Returning

The wages of fmm i$ Death, Sinne will crie till it hath its wages. Whtre Iniquity is, there cannot tut befalling into judgement. Therefore they are cruel! to their owne foules, that walke in evill waves, for undoubtedly God will turne their owne way es upon their owne heads. Wee fhould not therefore envie any man (be heewhat he will) vvhogoeth on in illcourfes, feeing fome judgement is owning him firftor laft, unlefle he flop the current of Gods wrath by Repentance. God in much mercy hath fet up a Court in our hearts to this end, that if we judge our felves in this inferiour Courr, we may efcape, and not be brought up into tHe higher : if firft they be judged rightly in the inferiour Court, then there needs no review. But otherwife, if wee by Repentance take not up the matter, finne muft be judged feme where, either in the Tribunal! of the heart and con-fcience, or clfc afterwards there muft be a reckoning for it.

Thirdly, hence we learhej fince the caufe

of every mans imferie is his owne firne • that

therefore all tfo fower of the world, and of Hell,

^cannot keepe a man in miffr?*, mr hinder him

jromcomfort anJLbaffim^ tf he will fart with his

\finnes brtriieandunfahud^efentance^ PS we know

j tJManaffes, as fooncas he put away fin the Lord

had mercy upon him, and turned his captivity.

1 So the people oflfratll in the Judges, looke how

often they were humbled and returned to Gqd^

ftill he forgave them ail their fins,, as foone as

' they

The Returning Backflider*

they put away finnc, God and they met againe. So that, if we come to Chrift by true Repen tance, neither finne nor punifhment can cleave to us.

Tbo* I. aft Jalien &c.

Fatten blindly as ic were, thou couldeft not fee which way thouwenteft, orto what end thy courfcs did tend, therefore thou art corceinto inifery, before thou knoweft where thou ait. A finner is blind, the god of this world hath put out his eyes, they fee not their way, nor fore-fee theij jtiicaflo. The Divcllis ever f8rour falling, thanve fallinto firtne,. and then fall into mifery, andfo fallirtfodefpaire, and intone!!, this plcalcth him. Caft thy felfe downe, faith hee :o-(Shrift, do.wne with it, downc with it, ^it!i'-B^,Hcll is bcneath,the Diyell drives all that way.

Take heed of finne, take heed of blindnefle, ponder the path of your feet v keepe -your thoughts' |^^y^)-\vai^, flop jfce. beginnings, the fi,ft ftumViings, pray to God to make our way plginc before us> and not to lead us into terpptation.

Ver.2. Take with you* words> Andturne to the \ - Lerd fay Htttohim&t.

Thcfe Israelites were but a rude people, and had not fo good meanes to thrive in grace, as ludab had : Therefore he prompts them here with fuch words as rhey might ufe to God in their returning. [Take with you words^] whereby

we

SERM.I.

Pfal.io6.4j,

44.

iCor.4.

n

S E R M . I.

The Returning Ba&flider.

Cor f

G&d is witting to be*at peace with us*

we fee how gratious God is unto us, in ufing uch helps for our recovery, and piccying us more then wee pitty oar felves. Is not this a ufficienc warrant and invitation to returns, when ic party offended who is the fuperiour, defires, ntreats, and fucs unto the offending, guilty in-eriour to be reconciled*

But this is not all, hce further flieweth his willingneffe in teaching us who are ignorant of he way > in what manner and with what expre£ ions we fliould returne to the Lord. He gi veth us not onely words and tells us whatweefhall *ay,but alfo givcth his Spirit fo effedually there with, as that they (hall not be liveleffeand dead wordes, but (as Rom. 8.26.) withunexpreffible ighes and groaoes unto God 5 who hcareth the requefts of his ownc Spirit. Chrift'likcwife teacheth us how to pray, we have words dil ated, and a fpirit of prayer powred upon us. As if a great Pcrfon fhould di&ateand frames Petition for one who were affraid to fpeake unto him. Such is Gods gratioufnefle, andfo ready is hee in Jefus Chrift to receive finners unto mercy.

Take unto you wordcs. Nofie were to appeare empty before the Lord at lerttfalem^ but were to bring fomething. So it is with us, we muft not appeare empty before our God, If we can bring nothing elfe, let us bring wordcs, yea though broken wordes, yet if out of a broken and con-trite heart, it will be a facrificeacceptable. This fame taking of wordes or petitions in all

our

Ihe Returning Backflider\

our troubles and afflictions, muft needs be afpe-ciall remedie, it being of Gods ownc prefcrip-tion, who is fo infinite in knowledge and skill: whence we obferve, That

They who would have helpe and comfort Again ft allfinnesandforrowes^ muft come to God with words efprayer.

As wee fee in Iwabs cafe in a matchlefle diftrcflfe, words were inforcive and did him more good then all the world befides could : for after that hee had bin humbled and prayed out of the whales belly 3 the whale wjs farced to caft him out againe. So tke Prodigall fonne beeing undone, having neither credit, nor coyne, but all in a manner againfthim$ yet hee had wcrds left him. Father, ihavefinned againft Heaven and before thee : and am no more worthy t$ hee called thy fcnne, make mce as one of thy hired (crvants. After which his father had companion on him- And good HcZekiah, being defperately ficke, of a defperate difcafe, yet whenheefet his faithaworke, and tookewith him words (which comfort onely now was left unto him) wee know how after hee had turned his face towards th. wall and prayed with words, God not only healed him ofthat dangerous difeafe, but alfo wrought a great miracle fcr his fake, caufing \hzSunne to come \>zcVz ten degrees. Thus when lifcfcemed im-poiTible: yet words, prayers, and tcares pre vailed with God. IttojbAphat alfo, going to warre with i^ihab^ againft Gods commaru!

dement S

17

SERM. I,

Obfirv.

Chro. 18. io

M. I.

iamcs. j.

iKing.i8.45

object.

4-

King, 15.

Returning Back/ltdtr,

dement, and in the battell being encornpafTed with enemies: yet had words with him ready and after prayer found deliverance. Eliah,like-wife after a great drowth and famine> when rainc had bin three yeares wanting:and all in a manner out of frame for a long time : Tooke with him words : and God fent raine abundantly upon the earth againe.

The Rcafonist becaufc Prayer fets God on worke, and God who is able and willing to go through with his works, fets all the creatures on werke. As we heard ofMliab, when hee prayed for raine, the creatures were fet a worke to effe&it. Where it may be Obje&ed, O but raine might come tod late in that hot Countrie, where all the Rootes and Herbes might bee withered and dried up in three yeares fpacc, Yet all was well againe, the land brought forth her increafe as formerly $ for faithfull Prayer never comes too late 5 becaufe God can never come too late, if our prayers come to him, we (hall find him come to us. lehofoaphat we read was in great diftrefle when three Kings cameagainft him, yet when hee went to God by unfained and hearty fafting and prayer, God heard him, fought for him, and deftroyed all his enemies. The Scripture fheweth alfo how after Hezekiahs prayer againft Senachnhs blafphemies and threstnings : the Lord fent forth his Angell and deftroyed in one night a hundred fourefcore and five thoufand of the

This

The

Baekjlukr.

is firft fir Rcfroofe of tbofe their diftrefles fct their wi

This

who in

wit, wealth, friends, and all a worke, but never fct God aworke, did in Senacheribs cafe. The

as /

firft time hec turned him off to his coft with enduring a heavie taxation, and yet was ne ver a whit the better for it; for Sermche-rtb camcfhortly after and befieged HicruJaUm, untill fiezekiah had humbled himfelfe and prayed: and then God chafed all away and deftroycd them; he had better have done fo at firft, and fo faved his money and pfiines too. The like weakenefle we have a proofeof in o^/4: who when a greater Armic came a-gainfthimof ten hundred thoufand men, laid about him, Prayed and Truftcd in God, and fo was delivered, with the deftru&ion of his enemies; yet in alerter danger, againft Ba*Jh* King of Ifraely diftrufted God; and fent out the Treafures of the houfe of God, and of his ownc houfe unto Bcnhadtd King of Syria , to have hclpe of hini, by a diverting warre againft B/iafha King of Ifwl, which his plot though it profpercd, yet was hee reprooved by the Prophet Htnani, and warrcs thence forth denounced againft him. This ^fa not-withftanding this experiment afterwards fought unto the Phyfitian, before he fought un-; to God.

Secondly, This bUmeth that bayrennefft and want of words togoe unto God, which for want of hearts wee often find in our felves. It were a • C ftrangc

ER.I.

i King. 18. i^

ftChcon.i4.ll

R.L

What makes a bold beer.

rfi

I lohn 1.9.

Returning Back/litter*

Irangc thing to 1 fee a wife have words c-S nough for her maids and fervants: and yet not j o be able to fpeake to her husband. Wee allj profefle to be the Spoufe of Chrift, what a | ftrange thing then is it, to be full when wee fpeake to men, yet be fo empty and want words to fpeake to him. A begger we know wants no words 5 nay, he aboundeth with variety of expreifions, and what makes him thus fruitful; in words: his neceifityand in part his hope of; obtaining.

Tifcfetwo make beggers foearneft.So would j it be with us, if we found fufficiently our great need of Chrift$ and therewith had hope, it would embolden us fo to goto God in Chrift, that we fhould not want words: but wee want this hope and the feeling of our neceffities, which makes us fo barren m prayer.

Prepare thy felfetherfore to prayer by getting j unto thee a true fenfeoftby need: acquaintance^ with God,and hope toobtM&e,md it will make thee fervent in prayer, and copious in thy rcqucfts.

Thirdly, this is/?r ConfolMon^ though one fhould want all other meanes, yet whatfocver their mifery be, if they can take words, and can pray well,they fhall fpeeci well. If the mifery be j forfin.confcffe it,and ask pardon for it>and they {hall have it, and be cleawfed from all uwighteouf- \ neffe. Words fetch the com fort to us, though it be the biood ofchrift cnely that luth pad the debt.

The eml if the frtf Sermon.

THE

SECOND

SERMON

Hos, 14.2.

Take vithyott ^ords^nd turneto the Lord, fay unto him take avay allimqHity and re-cefte ttsgratioujly> fovill JM render the Cahes of our lips.

S wee loft our felves in the firft ^A^m 5 (o the mercy of God in the Covenant of Grace found out a way to reftore us agaiBc by the fecond ^4 dam Jefus Chrift, v^nf&v^r^^ir in whom all the Promifes art yea wd\^lmen, yefterday and no day, andtht Came for ever. And as the wifdome of God

C 2

Wtywtmuft bring words with us though

The Returning Backflidcr.

did freely find out this way at firft comforting our firft Parents with it in ParacKce : fo this! bowells of incomprehenfible love of his, hach j fo gon on from time in all ages of the Church, | comforting and raifing up the dejected fpirits | of his Church from time to time, and awake- j ning them out of their drowfineffe and (leepiej condition. And many times the, greater finners» he dealt with, the greater mercies and tender! bowells of compafiion were opened unto them,] in rrjany fweet and gracious promifes tendering j forgiveneflc,and inviting to Repentance, as here j in this Chapter and whole Prophecie is (hewed:; what Tribe fo wicked, fo full of Idolatry and j Rebellion as Ephraim, and yet here Ephrtitm and ifwl are taught a leflfon of Repentance: as the tender Nurfe feeds her childe and puts meate in i its mouth, fo here the Lord puts words in the mouth of this Rebellious people.

Take withy M, words Andturne unto the Lord.

What neede God words, hee knowes our i hearts before we fpeake unto him !

Its true,God neede ao words, but we doe, to I ftirre up our hearts and affe&ions: and becaufe! he will have us take fliamc unto our felves; ha ving given us our tongues as an inftrument of j glorifying him, he will have our glory ufed in I ourPetitions and Thankesgivings : and there-fore,in regard of our fclveSjhe will(as was faid) have us take words unto our felves; for exciting ofthe gracesof God icvus by words, blowing yp of the affections, and for inanifeftation ofthe

hidden

The Returning Back/Iider.

hidden man of the heart: God will be glorified by the outward as well as by the inward man. Turne to the Lord.

He repeates the exhortation of Returning, to That words fliew, that words mufl not be empty, but fucb as ' %$%%„„ are joyned with a purpofe of turning to God: for ' other wife to turne to him with apurpofetolive in any fin, is the extremity of prophane impu dence 5 to com*e to aske a pardon of the Ki/?g, iwith a refolation to livp {till in Rebellion a-gainft him, what is this but mockery, as if one (hould come with adiggto flnote him.Stich is our cafe, when we come to aske forgivenefTe with apurpofe to offend. It is the extremity of prophanencflfetoc^meco aske a pardon, tothe intent that we may fin fiill: therfore he repeals icag^ine^T^^ unto you words > and turne to thz-j Lord. The forme is,

Take away all iniquity,and receive u* gracloufly^ or (Doe good to us) So will werender the Calves of our lips. Wherein we have

A Petition^ T ' To ta ^ e * }va ** a ^ *™ c t utt y* i 2 .To receive themgratioujly.

2. kReftipulation^ or promifeof thankfull-nefTe backengaine to the Lord: So will we render the Calves of our lips. So that wee may obfcrvc hence

What Cod will grant MJ be will have m aske of ] him : yet for,ill theft things I will be fought unto of thzhouftoflfraely lakh God: bccaufe he will have us acknowledge our homage anddepen-dance upon him : therefore we muft aske what

C ? he

how it is to be done^nd unto whom.

Simile.

Mark, 1

Tbe Returning Backflider.

ie hath purpofed to give. Take way all iniquity, \ c. where there is an implication of a cor. | flionof their fins and great iniquities: Take\ way iniquity y and Take away all iniquity • that \ , our maaifold guilr. So before Petition thereof mutt fa a free and full Cwfcfiw, as was fhewsd Before.

Now this Confcffion here, -is made to;God, nd to God onely (faith ^Austin in this cafe) kcaufe it is a point in controvert, it is good oheare what the Ancients fay. There area cu-.

& fort of men, who are buficto fearch into other mens lives, andarecareleffe in amending heir own. Saith he, What have I to doe with men a be are me cwftfftjvhen I have offended Ged: wee nwfl confeffe t& God> and to God onely. But in fome cafes there may be publique and private Con-fefllonto men. Publique ? in publique offences for the fatisfadiion of the Church and the glory of God, for preventing of fcandall. Private, to Minifters for the quieting of confcience: but this is onely in fome cafes 5 mengoe nottothe Chirurgcon (as the Papifts would have it) for every little prick of their finger. No, but ye in fome cafes it is good to open the matter to a Minifter who hath the tongue of the learned:bii the finne is toward God, againfthim; heoncl] being able to forgive finnes, as \hzPhari(ecs con fcffed, None can forgive fmnes but G&d^ the Pa pifts therefore herein are worfc then the Phari fees.

The Petition is, Take away iniquity, and all

s

The Returning Backflider.

is frayc againft.

I.

/nafncere foule aff are bated.

jy_

intqwtj. Why all? becaufe where there is any SBR. II. true goodneffe in the heart, that hatred which carries the bent of the fculeagainft one finne, is alikeagainftall (asl (hewed)and theDlvellcar-riesthoufands to hell by this partiall obedience; becaufe he knowes at any time where to have fuch. God and apnrpofeto finne will not ftand together, nor dwell in a heart that allowes it felf jin any fin, beit never fo fmall. He faith, Take laway all, becaufe the Spirit of Godworkesina irnan renewed fuch a difpofition of fincerify to j hate all alike.

Secondly, he faith, Take away all iniquity, becaufe the heart which defires to be atpeacc with God, defires alfo to be dike God, who hates allfinae: therefore (faith the fan&ified foule) forgive all fin, Take all away>that I may have nothing in me difpleafing untothee : I de-fire to joy ne with the Lord, to hate what he ha-teth,and as he hateth, to carrie a perfeft hatred to the whole \dndc.Takcaway all iniquity, hatred is not fatisfied, but with the utter abolifhing of the thing hated. Therefore it hath this extent here, Take away all fitly both the guilt and the reigne of every fin, that none may rule inmce, nay, by little and little purge out all: Takeaway iniquity , and the traine of all which irdrawes after ir, Judgements. Take away iniquity 5 that is, < forgive the fin, and overcome the power of it by fanftifying grace,and remit the judgements ascending it.

C 4 Take

2.

Becaufe a neweA/oule <U-f res to be Ufa God,

The Returning Backflider.

Sen.!!.

Sinne Itatefufl to a conscience

Tria.tofa fttnddcfireo

forgi-veiictfe.

Take if away.

That is, take away the guilt of it utterly by ardon, and the remainders thereof by fan-difying grace, fo as the Spirit may rule and be all in ail in us. They fee finne is an offenfive hing a and there fore they fay, Take it away, as! an offenfive odious thing, and as a burden. For! [lowfoever it be fweet as honey in the commie-ing it, afterwards when the confcience is throughly awaked it is moft offenfive and bit-:

r^fo as in this cafe, a (inner would gladly; run from his owne confcience, and from him-felfe, run any where from the tormenting and racking thoughts of confcience awaked: and withall hates the place where it was committed, and the company with whom, yea the thoughts of theni,as \Ldhfolom hated Thamar after hee had lyen with her, fo a finner awaked from fin^hates what hee formerly loved. As good men love thecircumftancesof any thing which puts them in mind of any good they have done, loving both place and perfon. So it is with a finner when his confcience is awaked, he hates all things which puts him inmindeof hisfins,ther-fotCtTakeitaway, forgive it, cafticinto the bot-tomeofthe Sea,blot it out of thy remembrance;, cover it, impute it not, ill which phrafcs fhcw a taking away..

Therefore, I befeech you, let us examine our! {elves hcreby,whethcr our dc/ire of forgivcncflc r be found or not, if we defire fin (hould be taken! away,we cannot thhike of it with comfort. For)

The Returning Back/lider.

n that many thinkc with delight of their old ins what doc thcyeifc, but repeatc them over ioiine and againe? butwherethe heart is found-V'touched with a faving fcnfc offinne ; O then ic cries Take it away, Take it out of my con-citnce that it caufc not defpaire there, and out 3 f thy remembrance,that no advantage be taken aeainft me fork. T&itxtfa But it is no other-wife taken away then by. fatisfying of divine iuftice How much are we beholding to Chnft therefore,who hath borne and taken away oui fins, (and as the Scape-goate) gonavvay^vith the burden of all into the wildetnefie of obli vion. Blefled be God, and the Lamb of Go, that take s away the finnes of the world. We can never blefle God too much nor fufficiently fo Chrift. Sleffed be Ged the Father of ear Lord fe (its drift. Now wee may thinke of (In with out frame and defpaire: O bleffed ftate, whe a man can thinke of his former odious and hi thy loathfome finnes, and yet not defpaire: Be caufe whenhebeleevesin Chrift, the blood o Chrift purgcth all away, takes away all fin. H ha h takenthem away.

You fee here in the firft place, they pray fo thctaking away of their iiiiqui-.y, fortakeawa

t his,and sllother mercicsfollowafter:becau ' th^s onely is it which flops the cutrew of Gods

favours, which remooved, the cumnt of his

merciesrunamaine. As when the clouds are i cone, the Sun (hincsout: So let our finnes be

-emooved, and Gods favour immediately

fVnne-

ER.II.

Tbitatnu Convert fr begf mercv

Anfiv

The Returning Backjlider.

hinesuponus.Thercfore &R,Takeaway all ini quity • and then we (hall fee nothing but thy Fa-hcrlyfaceinChrift. You fee what the care of Gods children is to feeke mercy and favour in the firft place: zsDavid, Pfat.ji.i.Have mercy on me,o Lord: this he begs firft of alh'whereas God had threatned other terrible judgements, as thatthefword fliould rever depart from his ufe ; e^. yet henegleftsall (asitwerej and i>egs onely for mercy, to take away iniquity. For, a (inner is never in fuch a bleffed condition as he (hou^d be in, untill he prize and defire mercy above all 5 becaufe though we be in mifery,un-tillthen (withfinfull Efhraim) #0/7.14. wee howle upon our beds for corne and wine, pre ferring earthly fenfuall things before all. But that foule and confcience which is acquainted with Godandthcodioufneffeof fin, that foule God intends to fpeake peace unto in theend 3 de-fires pardon of finne and mercy above all, for it knowes that God isgoodnetfc it felfe, and that when the interpofing clouds are vanifhed, God cannot {hew himfelfe otherwife, then in good-nefle,graceand mercy. Take away all iniquity.

Before I goe furthcrjet me anfwer one Qje-ftion. ought wee not to tbinke of our former finnes^ fhall God take \hern away altogether out of the foule ? O no ! Take them away out ofthe confcience O Lord that it doe not accufe for them, bur not out of the memory : it is good that finne be remembred, to humble us,tomake us more thankful!, pitifull and tender-hearted;

untoS

The Returning Back/lidtr.

untoothcrs,toabafeusandkeepeus low all the daics of our Iife 5 and to make us deale gently and mercifully with others being fenfible of our own frailties. As they are naught in the confci; ence,fo they are good to the memoiy. Therforc letusthink often ofthis, what thechiefedcfire of our foules to God fhould be for mercy 9 to have fin taken away. In allthe Articles of our Creed, that of cheefeft comfort is> That of Re-mi/ion 0ffas. Wherefore are all the other Arti cles of Chrift 3 his Birth, Death, and Crucifying, but that he might get the Church, and thsJ the priviledges thereof might be>FcrgiveneJfcoffins y Refarreftion of the Body, and Life evtr lasting: but Forgiveneffeoffas is in the firft place.

But may fome fay^How fliall I know whether or no my fins be forgiven *

1. Ityfomething that goes before.

2. By fomerhirg which followes after. There is fomewhat which goes before, viz.

r. ^n humble and be arty Covfefion, as i loh.i.g. if wee confeffe our finncs, hee is faitbfaH and juft to forgive us eur fws^and to cleanfe wfrom alltin-righteoufaffe : therefore, whether 1 feele it or nor,iflhaveheartily/ully, and frelyconfcfled; my fins are forgiven. God in wifcdome and mercy may fufpend the feeling thereof, for our iTiiliation, and for being over-bold with Sa-tans baites 5 yet I ought to bcleeve it,for I make God a lierelfe, if iconfcfle heartily, and ac knowledge my debr,to thinke thathe hath not cancel'd the bond.

Se-

Anfiv. \

i. By an hurt> bleconftfiiun.

When we finde ftrengtb a-int it.

Some peace of conftience.

The Returning Backflider.

love to God

Secondly, finis cercainely pardoned, when a man finds ftrengthagainft it, for where God forgives, he gives ftrength withall: as to the man whom he healed of the Palfie, Thy finncs are forgiven thee, take up thy bed and walke* When a man hathftrengthto returneto God,to run the way of his CommandcmentSa and to go on in a Chriftian courfe, his finncs are forgiven, becaufe he hath a Spirit of faith to go on and leadehim forward (Kit Thofe who find no ftrength of grace, mayqueftion forgiveneffc of fins, v for God where he takes away fid, and par dons it (as we fee here in this Tcxt,aftcr prayer made tQtakeaway iniquity) he doth good to us.

The third evidence is, fome peace of Con-fcience^though not much perhaps, yet fo much asfupportsus from dcfpaire, as Row.j-i.There-fore being jttftifieJ by faith, me have peace with Go&througkour Lord lejus Chnft, that is, being acquitted from our fins by faith>we have peace with God: fo much pcace^ as makes us goe boldly to him: fo thac one may know his bonds are cancePd and his fins forgiven, when with fome boldneflfe hedare looke God in the face in Jefus Chrift. A ludas^ an Acbitofhett, a 5^/,bc-caufethey are in the guilt of their finnes cannot confeiTe comfortably and go to God: which when with fomeboldndfe we can do,it is a figne that peace is made for us.

Againe,whcre fin is pardoned, our hearts will be much inlarged with love to God, as Chrift faid to the woman, Luke 7.47. Her fiants which

are

The Returning Backflidcr.

are many, arc forgiven btrfacAitft free loved much. Therefore, when wee find ourhs/rrs inflamed with love to God, we u.ay know that God hath (Lined upon our fouksin the pardon of iinne, and proportionally to our meafure of love, is our aflurance of pardon, therefore wecfhould labour for a greater meafure thereof, that our hearts may be the more inflamed in the love of God, It is impoffible that the foule {hauld at all love God angry, offended,and unappeafed, nay, fuch a foule wiflieth that there were no God at all,for the very thoughts thereof t/rrir fie him.

Againc, where finne is forgiven, it frames the foule fuetably to be gentle, mercifull and to pardon otheis, for ufually thofe who have peaceable confciences themfelves, arc peace able unro others, and thofe who have forgive-nefle of fins, can alfo forgive others 5 thofe who have found mercy, have mercifull hearts,fhew-ing that they have found mercy with God, And on the contrary, hcc that is a cruell mercileffc man, it isafignethat his heart was never war med ftor melted with the fenfe of Gods mercy inChrift. Therefore, **tfxEle&*fGui (faith the Apoftle) put on bowels of companion : as you will make it good that you are the Eled of God, members of Chrift, and Gods children..

Therefore, let us labour for the forgivencfle of ourfinnes, that God would rempove-and fubdue the power of them, take them away and the judgements due to them, orelfe we aiebut

mifcrable

SER.H.

By mercifullnes to otberf>

Their mftra-. ble condition not

flnnes

Toe

r r ,-r^wiecnjoyedilltheplc*.

tea of t!ie worid,which to a woridly man a*c' bat like the libeoyoftbe Tower to t condem-T» who tho^h hee hare all wants ied, T/kh all poffib!-: attendance : yet bctbmkejof hiseftate, irmaktshis h

^ * • •*

7r - ^armJoortanktrd-bearcT 'aniber-HOj^PP^ -; who would nor char

c *"^* ri * J »fii, So it iswkh a man that hath ftpyoed ooc his pardon nor is at peace with • Goa; be hath nocorafott fo long as be knor h» fins arc on the file, that God in heaven is not at peace with him> who can arme all tke * Crefcures ageinft him to be revenged of him : m which cafe, who dull be Umpire bctvr!

M us, if we take notcp the controverfic l^^i** Wm aod c ts.Therefbrc it being

-wfleof finnes; it fhould makeosben<rv-r an hoi« quicr * ? JtV c gotten it; feeing the mpoftbii life, wherein there is but a ftep betwixt Hell, Damnation and us. There fore, f« u#o Gcx?, plic him with broken and humble hearts, that he would pardon all the f ot<**yoiirhafid after age, knowne andun. toowne,that he would pardon all wfcttfoevc Tike a##t AU iniquity,

ForfokisintK' Ongioall, bat it is all one,

***gr***fo, wddo ?Mdto w. All the

§«Ktecfle wee have from f. « oat of his

TkRa*ni*g Btckflidtr.

11

grace, from his free grace and goodnefle, all grace, every Ilalcthing from God is grace: as' we fey of favm v'e-d 01 pcrfaw.|

this is his grace, hisf-vourj fornisisarefped which is p::: upon all things which we receive ftomGovi (when wee jreuj Covenant^ all is ous. Take we the words as they arc (the moreplaine) in . : .ginall. T.& guJ> &j

Jte focJ t$ u<: take good out of thy Trctfutc

^ood to us, beftow up-^ood. Firft, Tw JWAJ **r MW» : take good OIK of thy bouJty vJJtegtodtstts, whence wcfee, - Gods mercy t* fo ckildr<» u

SiK.IL

For he takes away ill, and doth good, men may pardon but withal they think that they have dene wondrous bountifully wheo they have pardoned, but Gods goes further, hee takes r.w.iy ill and doth good: takes good out of his For .:nd doth good rous.

Therefore let us ouke this ufe of ic, to be e

courasred when we have thehrftbleftlngof all

^ivencfie of finncs) to goe to him for more

and more, and gather upon God further anc

caufe hee is a Fountainc ot

.iqcffe that can never be drawne drir, hee

oufiy pleafed with this. Wee cannot

honour him more then by nuking uic.of his

: tie of finoe^ and of his j : ;n fv.r ic, and having

.> in iasgoodadle* gv^-

him 1

r^-.' •:. ".•.

__

iSiR.ii.

Thatgood is the load-ft one oftltfoule*

PfaU$.io.

Tkat God a pearet to bee good onely to fanftifedfou

The Returning Backflidtr.

rim for more. Lord, thouhaftbcgun,makcaa nd, thouhaft forgiven my finnes, I want this nd that good, together with the pardon of my finnesdoe mee good. Receivers gratioujly: or, dee us good. Now good is the load- ftone of the foule, the aura&ive that drawes it, therefdre (after Forgivenefle of finnes) he faith, doe good. The Petition is eafie, God will foone grant it> "or nothing elfe interpofeth betwixt God and us, and makes two, but finne ; which being re-mooved,heisall goodncffeand mercy. \^dlL bis re mercy *ndtruth. Yea even his fliarpeft waicsare meicy,all mercy; when fin is forgi ven, there is goodneffe in all, in the grcateft crofle and affliction. Doe good tow.

The foule wee fee defire$£flfc/> and needs It is a tranfcendcnt word here, and muft

Mat-7

be underftood according to the taftc of Gods

people, of afancftified foule. Dee good, efpcci-

ally doc fpirituall good to us, together with the

forgivenefle of finnes, give ustherighteoufnefle

of Jcfus Chriftj fandifying grace, fuch good,

as may make us good firft; for the defire muft

be fuch as the perfon is who makes it. Wicked

men (as it is faid of Balaam) have good gifts,

without the good God: but we muft not be fo

pleafed with gifts, unlefle wee be good our

fclves,and fee God making us good. Can an evill

tree bring forth goodfrmt ? Therefore the Apo-

ftle calls the regenerate perfon Gods workew*

fhif,&c. We are Gods good worke, and then

wee doe good workcs, being made good

The Returning Back/litter.

good comss from us. Doe good ton*.

It is an acknowledgement of their owne emptinefTe, Dot good to M. Wee are blindc in ourownc undcrftandings, iolightenus; we arc perplexed, fet us right; we are dull, quicken us5 we arc empty,fill us, we are darke, fliine upon uss we are ready to goe out of the way, eftablifh us 5 every way doe good to us fuita-' i ble to our wants. The beft that we can bring tothee isemptinefle, therefore doe thoudoe goodtous, fill us with thy fullneflTe. Doe gpod to us every way whereby thouufcft to convey fpirituall things to thy fervants foules: give us firft thy grace, thy Spirit, which is the fpring of al good things 5 for the Spirit of God is a Spirit of dire&ion, offtrength, of comfort, and all: therefore he who hath the Spirit of God hath the fpring of all: that isbeg'd in the firft place. And then give us good Magiftrates to rule us well; andgood Minifters, who are the difyenfersofgrace^nfhuments of our falvaticn, the Conduit-pipes whereby thou deriveft and convey eft good to us 5 when thou haft made us good^continuethe mcanes of falvation for our good c very way. The Church when (he faith, Doe good to w ,ha:h a 1 irge dcfire ; here be feeds of wondrous large things in thefe two fhort pe titions, Take away all inqtiityyAnAdogwdto us. A Bono DeQj&c. From the good God nothing can come but what is good: therefore do good to us in all fpirituall things. The ProphetD4f;</ aimes at this excellent goodly*/.4.6,7. faying

D that

That M^ing of gaod, argues the ingenuity o

eonfejjing

fl.

In tie goodde find outward profperity is al

The Returning Backflider*

hat other men are for corn^* wttieiand oyl e, and j

fay ;whowll'flx& us anygeod? But Lwdliftthitt\

f the light of ply cott-ntmaxceufc&w.'lhy loving '

indnffleis better tfaen life, therefore doc go.cd:

tons. Whenthoubaft forgiveniourfins,ihmcj

gratioufly upon us in Jefiis Chriit,

And it extends its limits like wife to -outward < >rofpciiry (this defire of doing ;g.o©d) Ice usj lave happic daie$> fwje f ttnour.piigiirrisgchcre^ 1 et our profeiHon of Rieligioa be comfortable,! do^noc lay more cro-f/es upon us then thou wilt I gke v usftr€ngchtobeare, doc-good to us every way/ .But jnaarke th,e wifcdotne of the Holy ' ifl dilating of this Prayrr to them : hee es i.o gcnwal-1, do good to u* ; not to doe this or that good,but he leaves it to the wifedomc of 1 > as they here frame their hearts unto the! oegoedtvus, fpiwtuall,thatneeds \ becaufcwe cannot more honour I Cod then to depend upon him for all fpiritualij good rfaings. Thou art wifer, and knowcft what \ isgood for iis better ihsn we our feives>beggars \ p^ttt-pbfitio choofers,therefore Degood'io w)\ fetbepartkulat^ wee -leave them to thy wife-i dome.O Beloved,itis a happy and blcfied pri-vile%et0bc: ^nder * lie -condufi of fo wife and All-fufficicHta God, whoisgood, and as he is gocd, knowe^ bed \vh;,t is good for us. Wee would have riches, liberty and health, 1 but it may he it is not good for us, DogooJto /a*.Thou Lord knovveft what isbeil, dci in thine owne rwifedojnewhatisbeft. I Which 5

The 'Returning Backfltder*

Which fhould teach us not to limit the Holy SB R.IT. one of Ifrael in our dcfires of any outward thing \\hatfoever. Efpecially dcfire forgivcrneflfc and fpiriruall good things leaving the reft to his wife dKpofing. Yctnotwithftanding out of thefenfe o-' p uneandgriefe we may pray either for the mitigation or remooving of a croflfcif Gcdbe fo pleafcd; bccauib he hath put in us felfe-kwe-. not finfull, but love ofprdcrving oiir natu.ej therefore he permitsns (ifitmay ftandwithhis good p!eafure)todefire the good ofourout\^rd man 7 as,Lordgiveus bodily health, fot we can not clfc be inftruments of fcrving thee. With refei*\ ; ation of Gods good pleafure, we may de-fire fueh and fuch rfiings; conditixjtially, thac when we fee God will haveit oiherwife, wee reft contented, fit downe quietly, knowmgthac whatfoevcr health/ickneffeor croffes he fends, it comes from his goodneffe and love, andfhall turnetoour good at length: if we love God, all (hall worke for good.

Take away our iniquity and dot ut good, wee fhould make r his petition for the Church and our felves, pardon our fins and do good to us 5 to our perfons, to the ftarc, to the rimes wherein we Iive 5 tothe Church at homeand abroad, doe good to all.

And we may obferve tins from theorderjand knovv,what good wee h;ive, it conies from God in love, when it comes after forgivenefle of finnes, How then tr.ay wee take comfort of all the good things we have enjoyed, having fceftc

D 2 rr^ny

Howtt t?noiv when blejfings enioyed corns from Gods love

SER.II.

Returning Backflider.

many good dales, enjoyed many good bleflings, in health, wealth, good Magiftncie,Miniftery, Peace, plenty and the like { If all this goodnefTe of God leade us to God, and draw us necrer unto him tfter forgivcne/e ef finnes (grounded on the former evidences Ifpakeof) then they , coineinlove. But never It usthinke to have true comfort with a blefling, or any goodrhing weenjoy> till wee have affurance of Gods love and mercy in the forgivenefTe of finnes 5 leaft God ftrip us naked of all the good things wee have, and make us as naked as Dives iq Hell, who had not (any thing that was good) to re-frefti his body or foule. So that all good things wee enjoy here without this, will oncly aggra vate our condemnation. Let us obferve there fore, how all our good things are joyned with fpirituall good, whether we our felves are made betrer by them or not>having our fins pardoned I befecch you kt us renew our requefts for for givcnefle of fins every day, makingour account even with God : defiring grace to fet our foule in a holy and fan&ified frame with God,thatou felves may begood>our converfation good: anc that then^he would doe good to us all other waies and fandtfieall other things. This is the Me thod of Gods Spirit infettingus right onwarc in our heavenly journey: fi-rft to have forgive nefle of finnes, then fandification: to be^ be ter our felves* and then to looke for peace able and comfortable daies in this worlds if i \ God fee it good. What can be more ? Takcah>ay\

The Returning Backjlider.

4

all iniquity, and do us good: all manner of good. £.

Therefore fince all^Wcomes from God,thc firft and chiefe good, let us labour to have com munion with him by all fandified meanes, that fo he may take away our ilhand do us every way good,toour foules, bodies 5 conditions. O what a bleffcd thing is it for aChriftiantokeep aftridl and neere communion with the' fountaine of gcodntflcjwhocando more for us then all the world befides. When we are fick on our death beds,or when confcienceis throughly awaked, then to fpeake peace comfortably to us in^fiis great extremity, is more worth then all this world.Therefore let us labour to keep commu nion with God, that he may fpeake peace to our foules when nothing elfe can.

I befeech you therefore let us take heed,how webreakeorwalke loofely with God, feeing wee can have no further comfort of any good thing we enjoy, then wee are carefull to keep and maintaine our peace and communion with him at all times; and when we run intoarrera-ges with God, then be fure we lie notinfinne, but fay, T<iKt away all iniquity, and doe good to us, labouring to be in fuch an eftate, as God may give us his holy Spirit, both to make us good 7 andto fan&ifieunto us all other good. There be good things, which are good of/ thcmfclves, and which make all other things cood. Thus by communion with God,vve our fclves are made good, and all other things likevvife are made good to us 3 all his vvaies

D 3 being

SHU.!!

Siwilt.

The Returning BackJUJer.

>cing mercy and truth unto thofc who feare

lim.Thercfore refignc we our fdves and all that

we have unto his wifcdome and difpofing : be-1

aufeoftimcs there is good, where we imagine

ie worft of evills to be: as it is fometirnes good

o have a veincopencd,to be purged,the Phyfi,

anthinks fo,whcn yet the Patient, impatient of

leafons i(fueithinkesnotfo;But asthcPhyfiri-

n is wifer then the Patient to know what is bcft

"or hiin^ fo God is wiftr then man to know

what is good for him, who intends us no hurt

wRtnhepurgeth us by affli&ion.

All our care therefore (houldbe,to annihilate our (elves, to come with empty poore foules o God, Xteegwdtow. In which cafe, it is no matter what our ill be,if he doe us good^who lath bcth pardon and rich grace to rcmoove the evill of finne 5 and convey all grace unto us out of his rich Treafury.

So will we render the calves of our Lfs.

Hereisthe^^/f/y/^/^jOrpromife, they Rc-turne backagaine to God: for there is no ftiend-fhip maintained without rendting: when God hath entred into Covenant with us 5 then there is akindeof friendfliip knit up betwixt him and us(he becomming our friend) We muft not ther-fore be like graves to fwallow t*p all and returne nothing; for then the inter-courfe belwixc God and us is cut off.Therfore the fame Spirit which teacheth them to pray, and to Take to them words ^ teachcth them like wife to take unco them word* ofPr&fejhat there may be a Rendring, ac- ^^ cording

The Returning Backflider.

cording to Receiving ; without which we arc worfe then the poorcft creature that is, which rendretb according to its receit.The Earth( when it is plowed and fo wed) it yeelds us fruit. Trees being fet>yeeld increafe: Beafts being fcd,render in their kind: yea the ficrceft untamed Beafts/as we reade of the Lyon) have beene thankful! in their kinde$The Heavens;faith the PfalmiftJ dc, | dare theglory of God and the firmament fhcwes forth his Praife.So there muft be a Returne,if we be not worfe then beafts.Thereforethe Ch^ch here promifeth a Returne by the fame Spirit which ftirred her up to pray 4 So will wee render the Calves of our lips.

Now this promife which the Chorch makes

hereof praife is a kind of vow: Stwill we rends,

drc. Tobinde ones felfe is akindeof vow. The

Church therefore bindes her felfe that flic may

binde God •> for binding her felfe by vow to

Thankfullneffe, fhe thereby bindes God,who is

mooved with nothing wee can doe fo much as

with fetring forth of his Praife, which was his

end in all the Creation, the fctting forth of his

glorv.The end ofihe new Creature,istheend of

all things both in nature and grace^the end wher-

t of is Gods glory from whence all things come,

: and u herein all things end: as we fay of a circle,

all things begin and end in it. All other things

rue for man,and man for Gods glory; when the

foule can fay. Lord,this dial I be for thy honour,

to fet forth thy praife 3 it bindes God.Hencethat

they might mooveGod to yeeld to their prayers,

D 4 they

Tlx Returning Backflidtr.

vowed to God, if it be a heinous thing to breakc with men, what is it wittingly and willingly to break with the great God ^ a vow is a kinde of oath ; this is the (acrifice of fooleSj to come to God y and yet neither to make good our vowes, nor indeavour to doe it.

Let usconfideriherfore, what we have done in this cafe. By permiflion of authority there was a Fad lately when we all renewed our vowes (we mocked Godelfc) received the Communi on. Will God be mocked think you { Nc^tut howfoever man may forget, God will not, but will come upon us, for w;*-paymcnt of our vowes and Covenants. Lay we it to heart there fore what Covenants we have made with God of late. And then, for the time to come, be not difcouraged if you have been faulty in it.Thcre is a generall vow,vvherein Chough we have failed (if we be his children and breake not with God n the maine,cleaving to him in pur pofe of heart, cccafionally renewing our purpo(es and Cove-nants)yet let not Satan difcourageusforour un-: aichfullncflethereinsbutbeaf]iamedofit,watch nore ^ lookebeuer co it for t^e time to come ? nti iiiakeufe of the gratious Covenant 5 and up on recovery, fay with^the Church. So will wee

Jlcr the Calves of our lips.

It was the cuftome under the Jewifli-poljicic (you kno\v)to offer facrificcsof all forts. But the Spirit of God fpcakes hereof the Church of the ]cvvcs under the New Tcftament, efpecially \vhst they (bould be after their Convei (ion, ha

ving

0--

SBR.H.

Pfal.jo.

Doff.

The Returning Backjltdtr.

ving reference to the Jewes in Chrifts time, and tothebelccving Jswes in all times,implying this much,howfoevernotLegallfacrifices,ofc^^ Bullocks, Sheepewd Lambes, yet the Calves of the lips, which God likes better, are acceptable to him* And it likewife implies fome humiliation of the Church. Lord, whatioeverelfe we could offer untothee it is thine owne, though it were the beafts upon a thoufand mountaines 5 but this (by thy grace) we can dojvPratfethte, For Go4 muft open and cirtutrcife our lips and heartSjbefore we can offer him the Calves of our lips. Thus much the pooreft creature in the world may {ay to God, Lord, I will render the^ the Calves of my lips, other things I have not,this I have by thy gracious Spirit, a heart fomewhat touched by the fenfc of thy favour: therefore, / mil render thee the Calves of my l/ps,thatis,Praifc. as the Apoftle hath \t.Hel.i 3 . , 5 .By him therefor let us offer the Stcrifce ofpraife to God contmt«i>l T th&tu, the fan of our Ups, giving thankesto hi Name. ^So wll we render thee the Calves of enr lips'] Whencethe point is, That Gods children at al times have their Sacrifices There is indeed one kinde of Sacrificing oercr-' mined, and finifhed by thecomminp of Chrift who was the laft Sacrifice of propitiation fcrour tins. The: more to blame thsfe, who yet m M*n tameadaily Sacrifice, nor of laud and pratfc b-t of cozening and deluding the worid,i n faying mafic for the fins of the quick and thedcad, J iuchSacnfices being finiflicd and clofedupin —— ~ ^__ him

The Returning Batkjlider*

him (our blefled Saviour) who, by (as the Apoftlc fpeakes^tf^ ferfetfed them tha Are fantlified : and that, By we Sacrifice when txe offmtliif him/elfe; when all the Jcwifh Sacrifices cnded,fince which,all ours are but a commemo ration of Chrifts laft Sacrifice (as the Fathers fay) The Lords Supper with the reft: Which femaineftill, and the Sacrifice offraife, with a few others I defiie to name.

Firft, TheSacrifce of a broken heart, whereof D4<L>/Wfpeakes, Pjal. 51.17. which Sacrifice of 2 wounded broken hean(by the knifeof Rejftfn-tance)p!eafeth God wondroufly well.

And then, ^A broken ketrt that offers Chrift to

Godcvtry ^jf,who though he were offered once forall.-yetour belceving in him, and daily pre-fcnting his Attonement made for us>is a new of fering of him.Chrift is Crucified and Sacrificed forthee as oft as than belecveft in Chrift Cru cified. Now uponall occafions we nunifeft our Beleefein Chrift,to wafli and bathe our felves in his blood, who juftifieth the ungodly, fothat upon a frcfli fight of fin with contrition for ir, he continually juftifieth us. Thus when we Bcleeve we offer him to God daily, a broken heart firft, and then Chrift with a broken heart.

And then when webcleeve in Chvift, Mtfft* dfarifice our felves to God*> in wlrch refpcd we muft (as it, were) be killed ere we be offered 5 for wee may not offer our felves as w-eare inourlufts, but as mortified and killed by Re pentance. Then we offer our felves to God as a

realo-

Hcb. 7 ,2 7 ,

I.

broken beat t>

offering cbri

SHU.!!.

2 Cor, 8,

The Returning Backflidtr.

eafonable and living facrifice, when wee offer our felveswho!*y unto him, wit, underftanding, I udgement, affe&ions and indeavour, as Paul \ aith ofthe ^Macedonians, they gave themfelvfs to j Gtdfirtt^ndtbtn their goods. In fumme, it is that Sacrifice/Wfpeakes of, Rcm.iz.i. To prefect our bodies a living Sacrifice, holy, AC ceft able unto j God>&c. fora Chriftian who beleeveth in the j LordJefuSjisnothis owne,but facrificethhim- ! ilfeto him that was Sacrificed for him. As j Gtmft is given to us, fo hee that beleeves in ! Cnrift gives himfelfc backe againc to Chrift* Hereby a man miy know if he be atrue Chri ftian, and that Chrift is his; if he yeelds up him- j felfe to God 5 for, Christ died and rofe againe* \ (faith the ApoftleJ that he might be Lord both <)f\ quick and dead. Therfore (faith he) whether wee { live or die,we are not our own t what we do or fuflfcr \ in the world, in all we are Sacrificed/o faith a' fan&ified foule 5 my wit, my will, my life, my! good,my affections are thine, of thee I received j them^and I refigncall totheeasaSacrific^.Thus j the Martyrs tofeale the Truth (as a Sacrifice)! yeelded up their blood.He that hath not ebtai-', ned of himfelfc fo much,as to yeeld himfclf to God,heknowes not what the Gof pell meanes; for Chriftian Religion is not oncly to beleeve in Chrift for forgiveneffe offin, but the fame-faith which takes this great benefit, renders back our felves in Hew of ThankfullntflTc.

Sothar, whatfoever we have (after we Be leeve) we give all back againe. Lordjhavemy

The Returning Backjlider.

Hfe,my will,my wicand all from the?, and to thec I rcturne all back againe: for when I gave <my fclfe tobeleeve in thy deare Sonne, I yeel-ded my felfe and all I have to thee: nnd now ha ving nothing but by thy gift; ifthou wilt have all, I will recurneall unto theeagaine; ifthou wilt have my life, my goods, my Jibertythoi (hah have them. This is the ftate of a Chriftian who hath denied himfelfe, for wee cannot be-Iceveaswefhould, unlcfle we denieourfelves. Chriftianityis not altogether in beleeving jtfiis and thar,butthe faith which mooves mee tooe-leevc Forgivenefleof finnes, carries us alfounto God,to yeeld all back againe to him. Moreefpecially, among the Sacrifices of the

NewTeftamcnt-are

good.andto communicate for get xotfir with fitch Sa

crificcs God is well pleafed*

' And (among the reft) The Sacrifice of Praife, which is in the fame Chapter vcr.ij. firft, he by Chiift) let us offer the fa-crifceofpraifeto God continually ,i\\3X. \s,7 he fruit ofourlipsy which is but an expofirion of this place 3 whichbecaufe iris efpccially here inten ded ; I will a little inbrgemy feifcin.

The Calves ofourlips^ implies twothings:

Not omly Thwkfallnejft to God\

But glorifying of God, in fettingout hispraife; otherwife ro thanke God for his goodnefTe to us, or for what we hope to receive, without glorify-ng of him>is nothing at all worth. For in glori fy ing there an

twothings.

T.

dimes-deeds.

Me Sacrifice

The Returning Backflider.

1, ^ft*fj>Afpfan of Excellence, for chat can not be glorified which hath no cxcellcnciein its glory in fublimity^hsth alway excellencieatten ding it* And

2. The manifeftation of this glory.

Now when al the excel lencies of God as t hey are, are difcoveitd and fee out, his Wifedoms, Mercy , T over,Goodrtefie,^ [I-faffciencie>&c. \\-\QK we glorifie him. To praife God for his favours tous, and accordingly to glorifie him, is The Ca&es of our lifs, but efpecially to praife him. Whence the point is,

That theyedding offraifete God, isAwondrow aecef table Sacrifice.

Which is indeed of all the Sacrifices of the Old Teftamenr, then which, the greateft can doe no moi*e; northeleaft, leiTe, for ids tftefa^ crificeand fruit of the lips. But to open it, it is not meerely the facrifice of our lips • for the praife we yeeld to God it muft be begotten in the heart. Hereupon the word (AO^) fpeech fi gnifieth both Reafon and Speech^here being one word in the learned language for both.Becaufe, fpeech is nothing but thatftreame which ifTues from the fpring of reafon and underftanding 5 therefore 3 in Thankcfgiving there rauft not be a lip-labour onely; bur a Thankefgiving from the lips, firft begotten in the hear:, comming from the inward man, as P/i/.io^.i.The Pro phet faith, Sleffe the Lord,0my (bule,. and all that i*withinmeetblejfi hit holy Name; Praife muft come from a found judgement of the worth of \

the'

The Returning Rackflider*

the thing we praifc God for. It muft come from an arfc&ion which dtfires that God may have the glory, by the powers of the whole inward 'man, which is a hard matter to rouze up our fclvcs to praife God with all the powers of our foulc, all that is within mt> praip hi* holy Name. There goeth Judgement, Reiolutionof {he will, ftrength of affeaions, and all with ir.

And thenagaine 5 befides this,T/;<? Calves ofour lifs, carries us to work, the orall Thankefgiying muft be juftified by our workes and deeds 5 or elfe,our adions will give our tongue the lie,tbat >ve praifc him with the on*-, but denie him in the orher.This is a Sollocifme^as if one fhould look to theearth and cry O ye heavens ? fo when we fay, God be praifed, when yet our life fpeakcs thecontrary^it isadifhonouringof God. ^othe praife of our lips inuft be made good and juftifi-ed by out Iife,;u2ions,3nd converfation: tnis \ve muft fuppofe for the full underftanding of the words .Wewillrender (from our \\ems}t he Calves if cur //p^which we muft make good in our lives and conventions, ever to fet forth thy praifc in our whole life,

But why doth the Prophet efpecially menti on//^ 5 ?hc Calves of our lips, which are our words.

1. Partly, bccauficbrijl who is the Wcrd, de lights in our words.

2. Bccaufc our Tongue is wr glory, and tla! mbtrefa we zLnfic God.

J & *. And

SER.H.

49

Why lips are mentioned for

ife oiety.

SflR.I 1.

Helfestopraift

i.

7t muft bee from an lumbl broken heart.

Gen.jj.io.

The Returning Backflider.

3. And efpecially, becaufe pur Tongue is which excites others

Being a trumpet of praife, ordained of God for this purpofe. Therefore, The Calves of our lifs. Partly>becaufe it ftirres up our felves and others; and partly, becaufe God delights in words efpecially of his owrje dilating. To come then to fpeake more fully of Praife and Thankefgiving, let us confider, whatafweet, excellent and prevailing duty this is; which the Qhurch (to bind God) promifeth unto him The Calves efour lifs. I will not be long in the point, but only come to fome helpes how wee may come to do it.

Firft,this Praifing of God muft be from an humble broken hearr, the humble foulc that feesitfelfe not worthy of any favour, and con-fdfeth finne before God, is alway athankfull foule. Takeaway our iniquity, and then doe good to us, we are empty our felves $ Then will we render thee the Calves of our lips. What made£>/n;/Wfo thankfull a man? Hce was an humble mani andfo/^W 5 whatabafedhim fo in his owne eyes ? his humility $ Lord lam lejjc then the hajtoftby mercies. He that thinkes himfelfe unworthy of anything, willbethank-full for every thing, and hee who thinkes him felfe unworthy of any biefling, will be conten ted with the leaft. Therefore, let us worke cur hearts to hurmlity,in confideration of our finne-fulIneflTe, vileneffe, and unworthincfTe, which will make us thankfull, efpecially of the beft

The Returning Back/lider.

bkffmjs, when wee confider their greatnefle,

and our unworthinefleofthem. A proud man

I can never be thankfull. Therefore that Religion

| which teacheth pride, cannot be a thankefull

j Religion, Popery is compounded of fpintuall

pride. tMcrit if Congrmty before Converfion,

\tJMcrit ofCondigvity anddcfert of heaven after 3

Free-will and the like, to pufFcup nature, what

a Religionisthisc' muftwc light a candle be-

fore the divell ? is not nature proud enough, but

wemuftlignt a candle to it? to be fpintiiaHy

'proud is worft of all.

And with our owne unworthineffe, add this, a confederation of the greatiitjfeofthetfang weblcffe God for : letting as high a price upon it as wee I can,by confideiing what and how miferable we were without it.He will bkfle God joyfully for pardon of fin who fees how miferable hee were without if, in mifery next to divels, ready to drop into hell every moment: and the more excellent we are, fo much the more accurfed without the forgivenefle of finnes. For the foule by reafon of the largenefle thereof, is fo much the more capable and comprehcnfible of mi fery, as the divels are more capable then wee, therefore arc moft accurfed. O this will make usblcfle God for the pardon of finne, and like-wife, let us fcf a price upon all Gee's blef-Ings a confidering what we were without our >j fpeech, meate, drinke,refh^v. O belo-> we forget to praife God fuflicicntly for our enfcs. This little fparke of Reafon in us, is an

E excellent

A due confJ rationvf tloi greatnejfe of tke blejfi'gf.

Togetajfu* ranee that we are in Gods love.

The 'Returning Back/lider.

Col. 1.15. a Pet.i,4.

excellent thing; grace is founded upon it, if we f were without Reafon,what were we?lf we wan- j ted fight, hearing, fpeech, refr, and or her daily j blefTmgs, how uncomfortable were our lives ? | This confideraric;n will add and fet a price to their worth, and make us thankful! to confider our mifery without them. But (fuch is our cor ruption) that favours are more knowne by the want then by the enjoying of them, when too late we(many times) finde, how darke and un comfortable we are without thcm^then finarting the more foundly, becaufein time we did not fufficiently prize, and were thankfull for them.

And then, labour to get further and further affa-rancejhat wee are Gods children, beloved of him: this will make us thankefull, both for what we have and hope for, It lets out the life blood of Thankefullneffe to teach doubting, or falling from grace. What is the end Ibefeech you why the glory to come is revealed before the time ? that, we fliall be fonnes and daughters; Kings and Qjeenes; heires and coheires with Chriftj and all that he hath is ours * Is not this know ledge revealed before hand, that our praife and thankefgiving fhould before hand be futable to this Revelation^ being fet with Chrift in hea venly places already. Whence comes thofe ftrong phrafes, we are raifed with Chrift •, fit with-him in heavenly Places: are tranfiated from death to life: Transformedinto his image : Partakers of the divine Kdture : &c a If any thing that can come betwixt our beleeving and our fitting there

The Returning Backjlider.

That 'Doftrine of doubting tylls

to God.

could difappoint us thereof, or unfertlcus, fo may as well put Chrift out of Heaven, for we fie with him.If wee yeeld to the uncomfortable Po-pifli Dodrinc of doubting, we cannot be hearti ly thankfull for bldfings 5 for (till there will rife in the foulc furmifes, I know not whether God favour me or not, it may be I am oncly fatted for the day of (laughter, God gives mee outward things to damncmc, and make me the moreinexcufablc; what a cooler of praife is this, robe ever doubting and to havejioafly-ranceof Gods favour? But when upon good evidence (which cannot deceive) wee have fomewhat wrought in usdiftinCt from the grea ter number of worldlings, Gods ftampe fee up on us,having evidences of theftate of grace,by conformity to Chrift, and walking humbly by the Rule of the Word in all Gods waies, Then we may heartily be thankfull, yea and we fhall breake forth in Thankefgiving: this being an eftateof Petce^ndjey unfptakeMe and glorious, wherein we take every thing ;as an evidence of Gods love.

Thus, the affiirance of our being in the ftate ofgrnce,makesus thankfull for everything : fo by the contrary, being not in fomcmeafure af- itthenurfiof* Tured of Gods love in Chrift, wee cannot be Thankfull for every thing. For it will alcvaies come in our minde,! know not how I havethefe hings,and what account I fhall give for them. Therefore,even forthe honour of God, and that ve may praife him the more cheerefully, let us

E 2 labour

That a/L

iPet.z.3-

The Returning Backjlider.

abourrohave further and further evidences of! :he(tateofgrace 5 to makeusthankfull both for! tilings prefent and to come, feeing faith rakes to j truft things to come, as if it had them in poffc iTi-; on: Whereby we are affrredof this; that weel [ball come to heaven>as fure as if we were there! already. This makes us praife God beforehand-For all favours: asbltffed Peter begins hfsEpi-i lie, SleffeJ be the God and Father of our Lerd lefus Chrift; which according to his abundant wtgrey, hath begotten u* againe unto a lively hope,\ by the Refurrettionojlefts Chnft from the dead > te\ an inheritance incorruptible andtwdtfiled.and that ! fadethnot away,referv(din heavenferyott^&c. As' fooneasweare newborne^we are begotten to \ aKingdome, and an Inheritance: therefore! affurancethat we are Gods children, will make I us thankfull for grace prefent and that to come;, as if we were in Heaven already • we begin then the imployment of Heaven in thankefgiving here to praife God before hand with Cherubims and i^dngtls. Letusthenbe ftirred up, to give God his due before hand, to begin Heaveo upon Earthy for wee are fo much in heaven al ready as we abound and are con-verfant in thankfgiving upon earth.

The end of the fccmd Sermw.

THE

T H i R

SERMON.

Hos, 14.2,3,

— -So will we render the Cafoes of our lips.

Ajhurfbatt not fave us* we will not ride upon horfesi neither will wee fay any more to the works of our hands, ye are ourgod$. f for in theetheFatberleftefindeth mercy.

H E words (as wee heard heretofore ) containe a rnoftfwee* and excellent forme of Returning unto God for miferable loft and forlornefinners,wher-in,fo farre God difcovers his willingneffe to have hispeoplcreturneuntohim,thathcdidatesunto them a forme of pray tr>Take with you wgrds And

E 2 turnt\

The Returning Back/liden

III. t urne M the Lord,fay unto him, Take away iniquity . " Wherein we fee how deteftat ion of fin muft be as generall as the defire of pardon: and that none heartily pray to God to Take away all iniquity, who have not grace truly to hate all iniquity. ^Ar.d doc good to us, or docgratiouflytous, for there is no good to us till finne be remooved, though God begoodneffe ir ftlfyhere is no pro-oking or meriting caufe of mercy in us 5 but he Indes caufe from his ovvne gratious nature and >owelsof mercy, to pitie his poore people and er*ants. It is his nature to fliew mercy ; as the iie to burnc* a fpring to runne, the Sun to fhine : Therefore it is cafiTy done (as the Prophet peakes) Who is a God like unto thee?

Where we came to fpeake of the Reftiptila-tion, So will wee render the Calves of our lips*. where Gods favour ilrhes there will be a re fle<Ttion,loveis not idle, but a working thing: i muft render or die 5 and what doth it render? di vers Sacrifices of the New Teftament which fpoke of,that of a broken heart,of Chrift offeree to the Father to ftand betwixt Gods wrath anc us^our felvesas a living Sacrifice: Almes-decds andpraife, which muft be with the whole in ward powers of the foule.

Praifc if not comely in the mouth of a fool e( faith ~wan) nor of a wicked man, as Pfal. 50. faith God to fuch> What haft thcu to doe to take my words in thy month fine'e thoa hats (I to he reformed.andhaficaflmy words behwdthce? There areacompany who are ordinary fwearers, and filthy

The Returning Back/lider t

filthy fpeakers $ for them to praifc God, laws tcllsthem, that thcfc contrary ftreamcs cannot flow out of a good heart ; O no : God requires notthepraifeoffuch fooles

I gave you alfo fome Dire&ions how to praifc God, and to ftirre up your fclves to this mo{ excellent duty, which I will not infiftonnov? but add a little unto that I then delivered,which is, That VPC rr.uft watch all tdv/intages of

om our difyofitions . Is any mtrrie, let himfing (faith fames) O 3 it is a great point of wifedo*e, to take advantages wich the ftreame of our tem per to ptaife God. When he doth incourage us by his favours and bleflings,and inlarge our fpi-rits,then we are in a righr temper to bleffe him : let us not loofe the occafion. This is one Branch of redeeming of time, to obferve what ftate and temper of foule we are in, and to take advantage fromthencc.Isanymanin hewincjfe? he is fit to mournefor fin : let him take the opportunity of

him facrifice that marrow,oyle, and fweetnefTe of fphit to God. We fee thepoorc birds in the fpring-time, when thofe little fpirirsthcy have are cheriflied with the Sun-beames, how they expreflc it in finging 5 fo when God warmes us with his favours, let him have the praifc of all.

And here, I cannot but take up a lamentati on of the horrible ingratitude of men, who arc fo fane from taking advantage by Gods blcC-,, fings to praifc him, that they fightjike Rebels) ^ /"//' ^ E 4 againft!

To take ad vantages of our difpofitio lames c.i

censure of

The Returning

Incouragement to Pratfi God

I.

We honour bin it.

2*

It Is tkemoft gaintfull tra*

him with his owne favours. Thofe tongues which he hath given them for his glo ry, they abufeto pierce him with blafpheraie, and thofe other benefits of his lent them to ho nour him with, they turne to his difhonour, like children, who importunately aske for divers things,which when they have.thcy throw them to the dog. So 3 favours they will have, which when they have obtained,they give them to the divell, unto whom they facrifice their ftrength anichecrefullncfle, and cannot be merrie, un-eflethey be mad and finfull. Are thefe things to ?e tolerated in thefe daies of light i How few (hall wefindewhoin a temper of mirth turne it the right way ?

Buttoaddfome incouragements to incite us :opraife God, unto the former $ I befeech you let this be one, That we honour Gedby it$ it is a well- pleafing Sacrifice to him. If we would ftu-die to plcafe him,we cannot do it better then by praiiing him.

And // it A gantpiU trading with God: for in beftowing his feed, where he findes there is improvement in a good loyle, with fuch a fan&ificd difpofition as to bleflTe him upon alJ occafions, that there comes not a good thought, a good motion in the mindc, but we blefle God I who hath injeded fuch a good thought in our heart: there I fay God de-lights to fliower downe more and more bleifings, making us fruirfull in every good workc to the praife of his N^me. Sometimes we flial! have holy and V gratious

Ihe Returning Backflider*

59

^rations pcifons make a law,that no good or ho-Fy motion (hall come into their hearts which they will not be thankfull for. O, when God feeth a heart fotxcellentlydiipofed, how doth it inrich the foule ? It is a gaincfull trade. As we delight to beftow our feed in foylcs of great in-creafe,whichyceld fixtyandan hundred fold, ifpoflible: fo God delights in adifpofirion in-clincd to bleffe him upon all eccafions, on whom he multiplies his favours.

Andthen,initfelfe; it is a molt noble *&tf\ Religion^ it being amore.bafe thing to be al-waits begging of God 5 but it argueth a more \gton noble, raifed and elevated fpirit to be difpofed topraife God. And it is an argument of IcflV felfe-love and refpeft, being therefore more gainefull to us. Yca,it is a more noble and royal! difpofmon,fitforSpirituall Kings and Priefts thusto Sacrifice.

Againe, indeed we have more caufe tofrjij& 4

God then topray, having many things to pr*if<^ f/^/^

him for which \veemvcrpratafcri Who ever \togiue t^K 1 ^

prayed for his ele<3ion, care of Parents in our \^~

infancy, their affedion to us, care to breed and {

traincustoyeares of difcretion5 bcfides thofe

many favours daily heaped upon us> above all

that we are able to think or fpcake. Therefore

j Tralfe being a more large Sacrifice then Prayer,

| wee ought ro be abundant in it. For thofe that

begin not Heaven upon earth, of which this

| praifc is a maine fundion, chey (lull never come

I to Heavcn>after they are taken from the earth ;

for

SB KM .III

uke 1.14.

Kob.i2.za,

The Returning

?raijing bring oy.

fortherc is no heavenly a<ftion, but it is begun upon earth 3 cfpecially this maineoRc,of joyning with Angels, Seraphims, and Cherubims in lauding God ? Shall they praife him on our be-halfe> and (hall not wee for our owne ? We fee the Quire of Angels when Chrift was borne, fang, Glory be to God on high, on earth Peace, and good will towards men. What was this for? Beeaufe Chrift the Saviour of the world was borne, whereby they (hew, that we have more benefit by it then they. Therefore if we would ever joynewith them in Heaven, let us joyne with them upon Earth 5 for this is one of the great privileges mentioned by the AuthoMo tneffrfrww, unto which we be come too, Com munion with the ffirits of jult men made "perfect, and to the company of innumerable Angels .-we can not better fliew that we are come to that blefled eftate and Society fpoken of then by praifing God.

Andlaftly, If we be much in fraifingGod, wee jhall be much in joy, which eaferh mifery; for a man can never be miferable, that can be joy-full, and a man is alway joyfull when hee is thankfull. When one is joyfull and cheerefull, what mifery can lie upon him *• Therefore it is a wondrous helpe in mifery to ftirre up the heart to this fpirituall Sacrifice of Thankcfgi-ving by all arguments, meanes and occafions. Our hearts are Temples,and we are Priefts, we fliouldalway therefoiehave this light & Incenfe burning in our hearts,as the fire did al way burne

on

7 be Returning Backflider*

on the Altar in tjwofes time, that wee may have thefe fpirituall Sacrifices to offer continually. Where this is not, the heart of that man or wo-man>is like the Mwminationef defection, which (when the daily Sacrifice was taken away) was fct up in the Temfle. And ccitaincly where there is notpraifingot God, the heart is *»Akk**i#9ti* $nof dcfoU'.ion^ having nothing in if, favemon-ftcrs ot bale lufts and earthly attentions.

But how (hall wee know that God accepts thcfe Sacrifices of Praife ?

How did hee witnefie the acceptation of

61

thofe Sacrifices under the old Law { l>y from Heaven ; this was ordinary with them. So ifwefindcour hearts warme, cheared and in-cour aged with joy, pcace,and comfort in prai-fingGod: thisisas itwere a witncflcby fire from Heaven that our Sacrifices are accepted. Let this novvfaid beeffe&uall, toftirreyou up to this excellent and ufefullduty of Tkanhfgf* <v'.ng> without multiplying of more Arguments; favetoputyou inmindeof this, thatasweeare exhorted to dtlight ourfelvcs in the Lor A, one

Dan, 11.11.

way (among the reft) to doe it, is to /TW him w'th chcercfrMnefe, it is an excellent thing to make us delight in God, who loves acheerc-full giver, and Thankefgivcr. Sowill werett-Jcr the Calves of cur Itps. But to proceed.

After this their folemne Covenant end pro mifeofyeeldingPr4//^roGod,that if he would forgive all their finncs and doe good to them 5 , then hcfhouldhave the bcfl they could doe ip

him

Anfiv.

Hoiv to fao icvben fur Thtnlfefgi' is accepted.

Pral-37.4

The Returning

SjntM.III.ihimagaine, (Praife) Here js o^ Promise of new obedience, which hath two Branches,

1. o/ Renunciation 'of the ill courfes they took before.

i^fhur fall not fave us, wee will not ride upon Horfes, neither will wee fay any more to the workes of our hands ,ye are our gods.

2. Then there is a Pofttive duty implied,in thefe words;

For,in thee, the Fatherlejjefndeth mercy.

Whereof, the one fprings from the other; ^Pfturfhallnot fave u*-> wee will not ride upon Horfes, neither will we fay any more to the workes of our hands, ye are our geds. Whence comes all thefe ? for in the't, the Fatherleffsfadeth mercy. Thou fhalt be our Rock, our Trttft, our Confidence for ever: what will follow upon this ? ^Afhttr (hall not fave many longer, we will not ride up en Horfes.&c. for we have pitched and placed our confidence better; on him,in w leffefindeth mercy .

^A'{hur fiall not fave

The Confidence which this people hadpla-j ced,partly in c^//^r ? their friends andaffociates;! and partly in their owneftrength at home 5 now | (promifing Repentance) they renounce all fuch | confidcncein Afiur,Horfes,and idols.^4jhurflail \ notfaveus^&c.

Firft for this, ^Ajhur fhall not fave us ; that is, the Ajfyrians, whom they had on the one fide^-and the fiLgyptiatis onthepther: it being) (as we fee in the Prophecies of I fay and leremy) \

ordinary I

The Returning Backjlidtr*

ordinary with Gods people, in anydiftrcflc to

have recourfe to the Affjri&SfX Rgtftians ; as

if God had not beene iufficient to be their Rock

and their fhicld, Wee fee how often the Loid

complaines of this manner of dealing,//^ 50.2.

& 1 1. i. Woe unto them that got downe into Agypt

forbchc>«ndflayonborfcs,afldtruttw chariots, be-

cjitfe they *rs many } &c. The Prophets (and fo

this Prophet) are very full of fuchcomplaints.

It bein^one of the cheefe arguments hteprtf-

fcth, their falfeneffe in this, thac in any fcare ox

pcrill,they ran to the flicker of other Natiofls,

cfpecially thefetwo, &&{**£&!*$**> as you

h we it, Chap. 12.1. Efhraim feedeth on mnd,and

filloweth after the East winde, hee daily increafeth

lies anddtfolation^ <tndtbey doe make A Covenant

with the Jffyriavs •, andoyle is carriedinto &gy?t,

that is, Baln-.e, who had this priviledgc above

all other nations, to abound in pretious Balmes:

whichbaliiie and oyletheycarried foraprefent

into ALwpt,io win their favour againft the^ 1 -

rians. Sometimes they relied on the one, and

fometimes on the other, the (lory and caufes

whereof were too tedious to relate, wherefore

Icometotheufcfull points arifinghence./2/W

Jball not five M.

T. That man naturally is froM topttt con fJena \inthe creature.

2. That the creature is ttnfifffictent ana unable to \ yedd M this prep to upheld o;r cwfdwce.

;. That Cods'people nken they are endowed with liebt fapcrvatHrall, to difarne and be convinced

hereof,

ER.III

SfiR.III.

DocL

That reforma tion muft be toyed foil}) prayer md

Pro. 15,8,

'PAJ.ro. I«.

The Returning Backjlider.

hereof, are of that minde to fay [Ajhur fave tu.~]

But to make way to thefe things, wee muft firft obferve two things for a prepara tive.

Firft, That Reformation of lift mufi be wined \ with Prayer and Praife. There was Prayer be fore,and a promife of Praife 5 but(as here)there muft be joyn'd reformation of their finne. Thn it muft be fo it appeares, Firft for Prayer: it is faid,P/i/. 6 (5.z S. // / regard iniquity in my -hart, the L&r d will not hear e my Prayer: and for Praife- [ rhevvyfacrificeoftht wicked (who reformes J not his waies) is abhominable: fo that without Reformation, Prayer and Praife is to no pur -pofe. Therefore it is brought here after a pro-mifeotPraife.Lord as wemeane to praife thee fo wee intend a thorough reformation of former finnes whereof wee were guilty. We will re-npunce^/7w, and confidence mHorfes, idols and the like. Therefore let us when we come to God with Prayer and Praife, thinke alfo of re-forming what isamiffe. Out with icebox- if there be any dead flte or ^tchan uncaft our, 1 Prayer and Praife is in vaine. Will you ftcale lie commit Adultery, fwearefhlfely, and coVne and ftand before me (faith the Lord by the Pro phet leremahy. Will you offer to Pray to me and Praije me living in thefe and thefe/lanes ? No God will abhorre both that Prayer arid Praife' where there is no reformation, what haft jkfa \ to doctotakemyName in thy mmh.fmcetbonha. \

tefl\

The Returning Back/lider.

ted to l>t reformed, and hast cast my words behind thce ? faith God. Where he pleadcs with the Hy pocrite for this audacious boldaeflc in fevering things conjoyned by God. Therefore as wee would not have our Prayers turned backe from He-wen whichmould.bringabkfiing upon all other things ellc: As we would not have our facrifices abhominable to God, labour to re-forme what isamifle, amend a!!, or elienever thinkeourlip-labour willproove any thing but a loft labour, without this Reformation.

A Swathing which I obferve in general, before I come to the particulars, is,

That true Kefcntancc if of the particular Jtnne which metre mofl addicted to, and mofl guilty of.

The particular finne ot this people (whom God fo inftrudshere) was their confidence in AffiriA, Ilorfcsznd idols. Now therefore Re penting, they repent of the particular mame finnesthey were moft guihy of, which being ftrickendowne, all the lefler will be eafie to conquer. As v\hen G^Miimfcife was ftncken d0wne,allthe hoft ofth-.- Phlifam runneaway. So when Goliab (hall be Hainein us, the reigning ruling domineering finne, the reft wiUcafilybe

conquered.

Therefore let us make anUfcot E.yamtMti-on and triall of our Repentance. If it be lound,it drawcs with it a reformation, as in general!, (o cfpecially of our particular ftnnes, as thofe, confcfle and fay, Who've Mother this, in Asking A King. We

SER.HI.

Dffct.

i Sam.J7. ji,

rfe.

TriatlofRe-pcntanct.

SBR.IH.

The Returning BaAJlidtr.

We were naught and had offended God miny waies before, but herein we have beene excee ding, finncfull, in feeking another Govcrnonr being weary of Gods gracious Governemenc over us. So a gracious heart will fay, I have beene a wretch in all other things, but in this and that fin above all other.Thus it was with the woman of Samaria, when fiiee was put in minde by Chrift of her particular grand finne, that ftcc had beene a light woman and had had many ht^bands, he whom flic lived with now not'be-ing her husband. This difcovery (when Chrift touched the galled part) did foworkc upon her ccnfcience, that it occafioned a general 1 repen tance of all her other finnes whatfoever. And indeed found repentance of one mainefin, will draw with it all the reft. And for the moft part when God brings any man home to hm, hefo carries our repentance, that difcoverim? un-ors ourfinnefunneflb, face efpecially fhewesusour &alfl*k y ifack, Hercdias, O u r particular finne which being caft out,we prevaile eafily the reft. As the charge was gfven bj't ot i^iram sgainft '#ht> fgfa neither gre4t norfmall&tt onely againtt the King oflfrad, kill him, and then there will be an end of the battell. So let us not (land (hiking at this and that finne which wee are not fo much tempted to, if we will indeed proove our repennncc to' be found, but at ttKat mainc finne which by na ture, calling or coftome we are mott prone ii&ol Repentance for this caufcs Repentance foi -1!

the!

The Returning Backflifa*

the reft, asherethe Church (aith, dfiurfhattnit fwe ii$,wt mil n*t ride upwhorfcs&c*

It is a grand impofture, which carries many

to Hell, they will chcrifli themfclves in fome

grofTc maine finne, which pleafes corrupt na

ture, and is advantagious to them: and byway

of compenfation with God they will doe many

other things well, butleavea deadflietomarre

all. Whereas they fhould begin hereefpecial-

ly. Thismuch in generally which things premi-

i fed, I come to the forenamed particulars; Fifft,

That naturally we we Apt andprwe to confidence

in wttwardhelps and prefect things.

This came to our nature from the firft fall ;

! what was our fall at firft ? A turning from the

i All-fufficient unchangeable God to the ctea*

' ture, If I fhould defcribc finne, it is nothing bqt

a turning from God to one creature or other,

whrnwe find not contentment and fufficiencie

in one creature, we rmi co ancther> as the bird

flies from one tree and bough to another, fo we

feekevarietie of contentments from one thing

to another, fuch is the pravitie of our nature

finccthe fall. This is a fundamental! coticlufion;

man naturally will, and muft havefbmewhatto

relie on. The fotile muft have abottome, a

foundation to reft ion, eirher fuch'a3 the world

affords or abettef. Weake things muft have

their fupports: ais wee fee, the Vine being a

weakc thing, is commonly fupported by the

Elme or the like fupplic. Sojtii with the foule

fince the fall: becaufe it is wcike, a«d cannot

F uphold

SBRM.L

Dolt.

The Returning Backflideri

Rcafbn.i.

Lo/e of former communion with God

2.

Abu r eofour fa*cie»

our fan-cits come to ire

j SERM.HI. uphold nor fatisfieit felfe with it felfe^therefore it lookes out of it felfe. Looke ro Goditcan-nottill it be in the ftateofgrac£, for being his enemie, it loves not to look to him or his wsies, or have dealing with him; therefore it lookes unto the creature, that next hand unto it felfe. j This being naturally fince the fall, that what we ' had in God before when we flood, we now la bour to have in the creature.

Becaufc(as was faid) having loft Communi on with God, fomewhat we muft have to ftay the foule.

Secondly, becaufe Satan joynes with our fenfe and fancie, by which wee are naturally prone to live, efteeming of things, not by faith and by deeper grounds, but by fancie. Now fancie having communion with fenfe, what it difcoveiS and prefents for good and great 5 fan cie makes it greater, and the Divell above all having communion with that facultie offatt-tie, andfo a fpirit of error being mixed there with^ to make our fancie thinke the riches of the world to be the onely riches : The greatncfle and goodnefle of the creature, to bee the onely greatneffe and goodneffe, and the ftrength thereof, the onely ftrength: This fpirit of er ror joyning with our ownefpirits, and with the deceit of our natures 3 makes us fet a higher value on the creature, inlargethand inrageth the fan cie, making if fpiritually drunk foasto conceive arniflfe of things.

Bricfely for Ufe hereof, k being but a dire-

fting

Vfe

The Returning Back/lider.

ding point to others. Let mtake notice of our corruption here in and be humbled for it> talcing in good part thofe affli&ions and croflfes which God fends us to convince and let us fee that there is no fuch thing in the creature as we ima gined. Becaufe naturally, wearedefperately given to thinke that there is fomewhat more therein then there is. Now affli&ion helpes this fickneffe of fancie, imbittering unto us all ) confidence in the creature. Therefore it is a happy and abkrfed thing to be crofTed in tiat which we over-value, as thefe ifraeltttshcerc \ did, the i^fjjyrians and the ALgyptians : for bc-: ing enemies, they trufted in a brokenreed, as we (lull fee further in the fccond point, How thefe wtwardthings cannot Mpe us. How prone fo ever we are to rely upon them, they are in effect nothing, they cannot helpe us, and fb are not to be relied upon, t^djbur flail not five tu. Indeed it will not, it cannot; thefe things cannot aid us at our moft need. So that that which we moft pitch upon, failes us when we fliould cfpecially have helpe ; fome prefent vanifliing fupply they yeeld: but little to puf-pofe. They have not that in them which (hould fupport the foulc at a ftrait, or great pinch as wee fay.

The Reafon is largely given by Salomon in the whole booke of Ectlejiaftes, <^4ll is vanity and vexation offtirit. There is a vanity in all the creatures, being emptie and not able to fup port the foule. They are vaine in their continu-. F 2 ance,

SEEM.!!

That the crea tnre cannot belpe in our ejpeciattneed

Rcafon.

SERM.HL

'Prov.lj.?.

Icr.

The Retummg BackfkdtK

and emptie in regard of their ftrength, they ate gone when wee have need of them. Kifhes ( as.the Wifeman faith ) are gone 5 a?*d have wings to flic away incur mofhieed. So Tntnky are fugitive good things, being like to the Wookes tntntioocd in lob : \vhich "when in Summer there is need of, then they are dried up, and yet run amainei'n Winter when there is no need of them. So earthly fupports, when there is no need of them, then they are at band, but wtyen we have moft need of them aregone.T^j/ aye broken Cifttrms> as the Prophet calles them : Cifternes, that is, they have a limited capacity, a Cifterneisnotafpring: fo all their fappon "( at the beft ) is but a bounded and a mixed fuffici-ency 5 and that alfo which will quickly faile. Like water in a Cifterne, which if it be not fed with a continual! fpring, failes orputrifiespie-fcntly. Likewife thefe outward things are not Tufficient for the grievance, for being limited and bounded, the grievance will be above the ftrength of the creature j which though fome-time it be prefent and doe not faile, y et thetrou-b!e is fuch, that it is above the ftrength of the creature tohelpe. So that for thefe and the like i refpefts^ there is nofufficiency nor hclpctobe expe&ed from the creature. ^JJwr ft)att not u*> bee is not a fufficient ground of truft.

i , He is but 4, Cruturc.

; z. He is

3. fte is aa I Mater,

Sa

The Returning Baekflticr.

So that, rake him in all thefe three relations, ft".*. III. he isnottobetrufted.

i. He is A Creature , what is a Creature «f no thing as it were, faith the Prophet, all creatures he fore him are as nothing^ and a* a very little thing-, I and what it is, when he pleafcth he can diflblve jit into nothing, turne it into duft. Mans breath I is in his noftrills, all flefhis grafle, and all his 'glory as the flower of graflfc. If a man truftthe /creature, he may outlive his truft, his prop may , be taken from him and downe he falls. iLdfhgr muft not be trufted therefore as a Creaturejnor as a Man fa that brings us within the curfe:/ier. 17. 5. Thus faith the Lord, Curfcd be the man that trufleth w man^ artdmakethfleft his ayme,&tc. So trtifting in the creature not only deceives us, but brings us wi:hinthe curfe.In that refped^u///^ mult not be trufted.

But '*stj])ttr likewife was- an Enemy, and a fccret enemie: for howfoever.the ten Tribes unto whom Hofea prophecied were great Ido laters, yet they were fomewhat better then JjburjNho was without the pale of the Church, and a wholy corrupted Church : therefore they were enemies to the ten Tribes, and amongft other reafons, becaufe they were notfo bad as they, nor deeply enough dyed with Idolatry.

Many thipke they may compile with Pope ry mfome few things to gaine their love, and that there may be a joining with them in this and that: but doe we thinke that they will ever cruft us for all this * No, they will alway hate

F 3 us

fiK.IIL

The Returning

Sam. 164* 1

ostill we be as bad as they, aad then they will dcfpifeiis, and fecuretheinfelves of as. There fore there isn3 trotting of Papifts, as Pjpsfts :

not anely Cre^ires^ but as falfe, and as ene mies. For this is rhe nature of wicked men, they will never truft better then theoifelves, till i they become as bad as they are, after which they defpife them ; fay they, now we may truft bch and fuch a one* he is as bid as we,becom'd oneof w. Which is the reafon why fome of-a nai^ghty difpofitiontake away the ehaftity and virginity of mens confcienccs, making them j take this andthat evill courfe: and then they j thinke thf y have fuch fafe, being as bad as j themfelvesc Wherein they deale as Achitopkels \ politique divelifh counfell was, that <^4b[alon\ ihould doe that which was naught, and'then! he fliould be fure that David and he (hould ne- \ • ver agree after that: and that then by this difco-very, the wicked Jewes feton mifchiefe might! fccurethemfelvesof Abjalm. So thcy,now that I they joyne with us, God will forfake them, \ve (hall have them our inftruments for anything. 1 Firft, they would have the ten Tribes as bad as I they, and then gave them the flip when foe ver! they trufted them.

Againe, neither were they to be trailed asj Idolaters? to have league and fociety with them, j There may be fome commerce and traffiquei with them, but amity and truft none. Afhur and j Egypt were horrible Idolaters, and therefore | not to bcttufted in that rcfpe<ft. As wee feel

thd

The Returning Backfidcr.

the Prophet in this cafe feprooved good /htpbjt when he had joyn'd with wicked v^A^, King of the ten Tribes: fi*<l<Ufttfo» kelfc the ungodly, *r.dlwt ttemtk*tb*tc theLcrJ? there fore wrath t< ttfcn theejrom before the Lerd. So we fee it is a dangerous thing to bee in league with Idolaters 5 even fuch as the ten Tribes were, who had Tome Religion amongft them: this good King was chidden for ir.

We will rot ride upon Horfes. What kir.de of creature a Horfe is 5 it is wojjfh the feeing, what a defciiption God gives of j him, that we may fee what reafbn the Spirit of' God hath to inftarccin the£for/£, faith God to lob. Hafl then given the Horfe ftrenfyh ? Haft thou clothed his neck with thunder ? Canft thou make him afraid<ts a grafbtpper ? The glory $f his Noftnlls is terrible: Hepawethiv the valley, and rejoyceth tn his ftrength^ hee goethon tomcetethe armed men. Be mocketh atfeare, and is not affrigh ted : neither turncth he backefrcm thefivord. The quiver rat let h againfl him, the glittering jpetre and the fin eld. He Jwallowcth the ground with ferce-nejft avd rage, wither bdecveth hee that it is the found of the trumpet: Hee faith among theTrum-pets, Ha, Ha 5 andbee fmelleth the battcllafarreoff, the thunder of the Captaincs and the flouting. A notable and excellent defcription of this war( like creature: and yet for all this excellence' fo defcribed by the Spirit of God, in another place,the Pfalmift faith, A Horfe K avainething forfafety, neither frail hee deliver any by his great

iCroo

Pfal.jj.i7.

Pfal.ao 7.

Prov.ii.gi

Ka, 1.7.

The

Back/lidcr.

5 Seme tru/f^in Chariots and fome i n \ Herfes : b'M m mil remtmbtr the n*me of the Lord our God. So in another place, The Horfe ' isprefaredagaivftthedty of bat tell, ktt vitfory is of the Lord.

How oft have you mtiizPfalwes, that proud i warlike creature difparaged, becaufe naturally j men are more bewicched with that, then with ! any other creature. IfthevhaveftoreofHorfes then they thinke they arcftrong. Therefore^ Go^d fir'bids the King tQ multifile Horfes to bim-felft : nor caufe the people to rettirve to &gypt, to \ the end heeflmld multifile Hor(es,Stc. Becaufe ! God is the ftrength of his Church, when there i is no multitude of Horfes: You fee it is a be. witching creature,and yet a vaine helpe t A place! like this we have, 7/5.2.7. complaining there i erf the naughty people which were among the! lewes, at that titneas bad as the Ifraclites. Sairh j he, Their land alfe is full offdver and gold ^ net-1 tbtr i* there any tnd of their treasures, their land is j alfi fullofHorfcs, neither u there any end of their Chtrtots. What is there a fault in ihu ^ No, Luther faith ? good workes are good, i u: the' confidence in them is damnable. So gold and filv< r,Horfesand Chariots are good creatures of i God. But this was their fin, confi tence in thefe 1 things: there is no end of their treafures - if they 1 had treafure enough, they fliould doe well e-| nough. "Thetr land aljow^fuliofHorfes. Was this I a fault * No, but their confidence in them: rh^y i thought they were a wife people to havefuch j •___ furniture!

Tbt Returning Btckfltdsr*

furniture and provifion of munition for warrc: but God was their King, and the chide govcr-nour of his people,and for them to heape up thefc things, to truft over much in them, it vvas a mat-

Thus you fee there is no confidence to be put neither in the one nor the other : neither in the aflbciationofforraine friends, who will pioove deceitfull; reeds of &gypt, that not onely de ceive, but the fplinters thereof flie about, and may run up into the hind, fuch are Idolaters and falfe friends, deceitfull and hurtful!. ^ Isfor in//<MWjthere is no truft infftrfes, munition or fuch like. What doth this implie, that to wane and have provifion in that kinde is unlawful!, and unneccfliry, becaufe hee findes fault here with Horfcs and the like * No,take heed ofthar, for loh# Baftift if the fouldiers profcilion had beene unlawful!, he would have bid themcaft away their weapons, but hce bids them, Doe violence to no man, neither Accufe avy falfely,&C. And God would never ftylehimfelfe, rheLord ofHofis,- Andaman of wane, wdhctkattetcheth our hands to warrc, and our fingers to fight, unlefTe i{ were good in the feafon : therefore warreis lawfull, feeing in the way to Heaven wee live in the midft of enemies.

Therefore it is but an Anabaptiftical! i ancie,

to judge warreco be unlawfull: No, no, it is

! cleane anotlicr thing which the Holy Ghoft

jaimesac: to beate backe carnall confidence.

JFor it is an equall tault, to multiplie helpes

and

Teat there if

i'Kce /o

be pur, either iti\ Hone, frfor-ra'gne forces.

1854.

That warre is

Iwjull.

Sw.III.

Qbferv.

Retfon.

Heb'11:17.

The Returning Back/Ufa.

and to ncglefl: them: cither of both are fatal! many rimes, to multiplie Horfes trotting in them, or to fpoile Horfes and other helpes f vainely,fo to weaken s Kingdome. Therefore j there is a middle way for all outward things, aj fit care to ferve Gods providence, and when we have done, truft in God without tempting of him, For to negled thcfe helpes is to tempt him; and to truft in them (when we have them) is to commit Idolatry with them. Beware of bcjth thefe extreamts, for God will hwe his providence ferved in the ufe of lawfull meanes: when there is this great care in a Chriftian Common wealth 5 there is a promife of good ! fucceflfe: becaufe God is with us .-.otherwife! what is all, if he be our enemies So we fee the; fecond point made good, That theft outward\ things of themfelves cannot helpe. Therefore! comes this in the third place s

That when God alters and changes and molileth aww the heart of aman to Repentance, he altereth\ hk confidence in the crsa'ure.

A Chriftianftarewill nottruftin i^jhur, nor! in Horfes,K is true both of ftate and perfons. The Reafon will follow after in the end of the verfe: For in thee the fatherleffe fndeth mercy, Be-caifc when a man hath once repented, there is a clofing betweene God and him, and he feeth an All-fufficiency in God to fttisfie all his defires. Therefore he will ufc all other things as helpes, and as farre as it may ftaad with his favour. For, he hath Utiofcs eye put in him, a j

newi

Returning Backflider*

new eye to fee him that isinvifible, to fee God in hisgreameiTr, and other things in their right eftimate as vainc things. What is Repentance, but a change of the minde, when a m Jeromes

to be wife and judicious, as indeed repentant men arc thconcly wife men. Then a man hath aneftcemeof God to beeEl-JhaJy, AlUfuffici-cnr 5 and all other things to beas they are uncer-taine^ that if, they arc foio-day, as that they 'may be otherwife to morrow: for that is the nature of the creatures, they are in Potently m a poilibility to bee other things then they are. Godisalway, lam, alvvay the fame, there is not fo much as a fliadow of changing in him. Wherefore when the foule hath attained unto this fpirituall eye- fight and wifedome^ if it be a finnefull afTouadation with Aigypt or i^fjhur, with this Idolater or that, he will not meddle 5 and as for other helpes, hee will not ufc them further then as fubordinatemeanes. When a man is con verted > hee hath not a double, not a divided heart $. to truft partly to God, and partly tothe creature: ]f Godfaile him he hath <J///J#r and Horfes enough, and aflbciation with all round about,but a Chriftian he will ufeall helpes as they may ftand with the favour of God, and are (ubordinate under him. Now for Trial).

How fhall we know whether we exceed in this confidence in the creature or nor.

We may know it by adventuring on ill cour-fesandcaufes, thinking to bcare them out with and with Horfes : butall the mercinary

fouldiers

Sol.

• m«

Cor,

2.

2tfe Returning Back/Ufa.

buldiers in the world, and all the Horfes at I lome and abroad, what can they doc when; od is angry ? Now, when there is fuch con-1 idence in thefe things, as for to outdare God, hen there is too much truft in them; that truft will end ia confufion, if it be not repented of 5 for that lifts up the heart in the creature, and as he Heathen man obferves, God delights to make great Iirtle,and little great It is his daily worketo caftdowne mountaines, and exalt the cjlleye*. Thofe that are greawnd boaftin their greamefle, as if they would command Heaven and Eartb, God delights to make their great-1 nefle little^and at length nothing, and to raife up the day of fmall things. Therefore the Apoftle faith, lflre]oyce, it flail be in my infirmities, in nothing elfe $ for God delights to fhew ftrength i in weakenefle.

By fecurky and reftingofthe foulein meaner 1 things 5 never feeking to divine and religious! helpes, when we are fupplied with thofe that j ate outward. For thefe people when they tru-fted to i^f/yria and JEgypt, thofe falfe fupports and fandie foundations, they were carelefle of God, and therefore muft truft in fomewhat elfe. Wherefore if we fee a man fecure and carelefTe^ certainely he trufts too much to uncertaine ri ches, to c/4/W, to &gyft, to friends, or to outward helpes, his fecurity bewraies that. If a man truft God in the ufe of the meanes, his care will betokeepeGodhis friend by Repen tance and daily excrcifes of Religion, by ma-

The Returning Back/lider,

king confcicncc of his duty. But if he truftthe tncanes and not God, he will be carelefleand weakeingoodduties,dulland flow, and (out of the Atheifmecf his heart) cry Tufh> if God do not hclpe mee, I fii:ill havchdpc fromfriends abroad, and be fupparrcd with this and that ac home 3 Horfcsand ihelike>all (hall be well. ." Let us therefore enter into our ownefoulcs, and examine our felvcs, how farre forth weare guilty ofthisfinne, andthinkewe oynefb farre (horc of Repentance : for the ten Tribes heje, the people of God when they repented, fay, ^{four foall not fave us, wee will not ride upon Herfis ; hefpeakescomparatively, astruftedin. Therefore let us take heed of that boafting vaine-glorious difpofuion nrifing from the fup-ply ot the creature: Saich God, Let not the wife man glory in Ins wifdome, neither let the mighty man glory in bit might, let not the rich man glory m his riches : but let him that glorieth, glory in this, that he under ft Andtth aad knoweth this, that I am the Lord, which vxercife loving kindneffc, judge-mwt and right eon (ncfjc m the earth,&c. Let a man glorie that hee knowes God in Chrift to be his God in the Covenant of grace: that hee hath the God ofallftrength, the King of Kings and Lord of Lords to be his: who hath all other things ct his ccinmand^vhot independant, and all-fufficient. If a man will boaft, let him goe out of himfelfeto God,and plan: hiniftife there, and for otherthings, take heed the heart be nor lift up with them. *"

Cohfidet

The Returning Backflidcr.

I.

That boaftwg is idolatry.

2.

Adultery, Iam.44.

'Drunfynne/e. Habak.s.4,5.

4-

Boafting cau fetb blin&ne/e

Mat.i6.i4/

Confidcr, what kindc of thing boafting is, it is Idolatry 3 for it fets the creature in the place and roome of God. And it is alfo fpirituall Adulterie, whereby we fixe our affedionsupon the creature which fhould be placed on God, as it is in lames. Te adulterers and adulterers, knew ye not that thefriendjhip of the world it enmity with God? &c. Habakuk calls it Drunkenncfle, for it makes the foule drunk with fottifhneffe and conceitednefFe>fo as a man (in this cafe) is never fo|per, untill God ftrip him of all. And then againe, it puts forth the eye of the foule, it is a kinde of white that marres the fight : when a man lookes to i^fhur, Horfes, and to outward ftrength, where is God all this while * thefeare as fo many clouds that they cannot fee God, but altogether pore upon the creature: hee feesfo much greatneffb there,that God feemes nothing. But when a man fees God in his greatnefleand almightineffc, then the creature is nothing: but untill this be, there is a mift and blindneffe in the eye of the foule.

And when we have feene our guiltineflethis way (as who of us in this cafe may not be con founded and afhamed of relying too much on outward helpes * ) then let us labour to takeoff our foules from thefe outward things, whether it be ftrength abroad or at home. Which that we may doe, wee muft labour for that Obedience which our Saviour Chrift exhorts us unto in elfe-defiiatt, not to truft to our owne devifes, policie or ftrength 3 wit, will, or conceipts that

this

Ibe Returning Batkflider<

thisorthac may hclpeus, nor any thing: make it general!. For when conversion is wrought, and the heart is turned to God, it turnes from the creature, onely ufing it as fubordinate to God. We fee ufually, men that exalt them-felves in confidence either of ftrength, of wit, or whatfoever, they are fucceffelefTe in their ifllie: for God delights to confound them, and goe beyond their wit: as we have i^lfa.^o. They thought to goe beyond God with their policie, they would havehtlpcoutof &gypt, this and that way. O faith the Prophet: but for all th*s, God is wifeto fee through all your devices: fe-crctly hereby touching them to the quick, as fottifli perfons who thought by their fhallow brainestogoe beyond God 5 you thinke Reli gious courfes> and the obedience Godprefcri-bcth to you,to be idle need leffe courfes, but not* withftjnding God is wife, he will goe beyond you, and catch you in your owne crafr. There-fore, the flrcngtb of Pharaoh tyallbt yourflamt^, and the trufl in the jhadow of&gypt yotw cenfufion. Thus God loves to fcatter Babtls Fabriquesand Holds that are ere&ed in confidcnceof humane ftrength againft him-, he delights to catch the wife in their owne craft 5 to beat all downe, lay all high imaginations and things flat before him; that no flefh may glory in his fight. There istothispurpofe a notable place in Jfay. Beheld all yee that kindle afre> that cempaffe yourfefoes about with ftwrkes : ( for they kindled a fire and had alight of their owne, and would not

borrow

Gen.ii.8.

The Returning BaAfltder.

Danger ofcar> nail confidence,

borrow light from God :) walke in the light of your fire, and in the Jparks that ye have kindle^ but what is the conclusion of all ? This fiatt ye have of mine hand, Jdare aflureyouofthis, faith the Prophet: YoufbAllliedorvneinforrew : thofe that walke by che light and fparkc of their owne fire ; this they (hall have at Gods hands 5 they fhall lie dovvne in forro w.

Let us therefore take heed of carnall confi dence. You have a number who love to fleepe in a whole skinne, and will be fure to take the faieft courfes (as they thinke) not confuting with God, but with fiefli and blood. It might be inftanced I'D (lories of former times, how God hath crofted Emperours and great men in this kind^were it not too tedious. But forprefent Snftance, you have many who will be of no fet-, led Religion^ O they cannot tell, there may be a change, therefore they will be fure to offend neither part: this is their policie, and if they be in place, they will reforme nothing; Olfhall lay my felfe open to advantages, and ftirre up enemies againft me : and fo they will nortruft God, but have carnall devices to turneoffall dutv whatfoever. Jc is an ordinary fpecch, but very true: Policie overthrowes Politic. It is true of carnall Policie 3 when a man goes by carnall rules to be governed by Gods enemy, and his owne 5 with his owne wit and underftanding, which leads him to outward things : this kind of Policieoverthrowes allpolicieand outward governement at length. Thofe that walke re-

The R eturning Back/lider.

lig'iQufly and by rule,thcy walke moft confident ly and fccurcly as the ifTue will (hewj Therefore, confider that (fetGodafide) all is but vanity, And that

Firft, in regard they do not yecld that which wcexpeftthcy fhfculd yecld : thcreisafalfhood in the things , they promifc this and that in ftewes, butwhenwepofleffethem^ thcyyedd it not 5 as they have no ftrcngth iff deed, forhey deceive. Then al(b>7#w0 is 4 mutability in them ; for there is nothing in the world but changes, there is a vanity of -corruption in them 5 all things at laft come to an end, lave God, who is unchangeable. Then againe befides the in-rinfecall vanity in all outward things, and vhatfoever carnal I reafon leads unto, 'They are fnarcs and baitcs unto us, to draw us &way from G&d, by reafon of the vanity of our nature, vainer then the things themfelves : therefore aie heed of confidence in any thing, or elfe this vill be the iffbe, wee (hall be worfe then the

hingswetruft,

of vanities, all things are

vanity, and man himfelfe is lighter then vanity liththe Pfalmiftj hee that trufts to vanity is vorfc then vanity, a man cannot ftarenon ftante, ftand on a thing that cannot ftand it felfe • a man cannot ftand on a thing that is mutable and changeable, if hee doth, he is vshe with the thing. Even as a pidfcure drawneupon ice, as the ice diffolves, fo th e pidlure vaniflieth away. So it is with ail confidence in the creature tohatfoe-|vc r, it is like a pi<5hire upon ice, which vaniflieth

G with

the creature fo empty.

I.

They deceive our ex

2.

They are muta bit.

They arefnar and baiter u four.

E ccicfi

The Returning BackflideK

i Cor.i.xs,

J with the things themfelvcs. He that ftandsupon 1 a flippery thing,flips with the thing he (lands on. If there were no word of Godagainftit, yet this i much may be fufficient out of the Principles of Reafon, tolhew the follyoftruftingto<^y&0r and Htrfes and the like.

Let this be the end of all then touching this carnal! confidence, to beware that we doe not faften our affe<Sions too much upon any earthly thing,at home or abroad j within or without our felves: for, God'willdejlroy the wifedomeofthemfe$ let'us take heed therefore of allfalfe confidence whatfoevcr. Letusufealloutward helpes,yct fo as to relic upon God for his blefling in the ufe of! all. And when they all ftile; be oflchofoaphi a Chr0.to.ii| minde, Lord,we know mt what to doe,the creature failesus, ourhelpesfaileus, tut our eyes are upon thet. So when all outward Ajhws and fforfes and helpes faile,dcfp3irenot^forthc Jeffe helpe there is in the creature, th c more there is in God. As Gideon with his Army,when he thought to carrie it away with multitude : God told him there were too many of them to get the vidory by, leaft Ifrael fhould v-auntthemfelvesof their num ber : and fo leflened the armie to three hundred. So it is not the meanes, bur the blefling on the! meanes which helpes us. If we beneverfolow,! difpairenot, let us make God ours, who is All-fufficienc and Almighty, and then if we were brought a hundred rimes lower then we are,God will hclpe and raifc us.Thofe who labour not co [have Gad the Eord of Hofts to goe out with

the si

The Returning Backflider<

SiiTlIL

heir Armies, if they had all the <^4fours anc //0r/rjhitheworld,all were in vaine.Itwasthcr-forc a good refolution ofMtfes, faith he to God if thy prefence go not with us, ftrrie us not hence, h< would not goe one ftep forward without God fo if we cannot make God our friend to goe ou before us, invaincit is to goe one ftep forward Let us therefore double our care in holy duties, renewing our Covenant with God, before the decree come out againft us: the more religious, the more fecurewefliallbc.\ If wee had all the creatures in the world to help us, what arc they ^ut vanity and nothing, if God be our enemy. Thcfe things we know well enough for notion, >ut let us labour to bring them home for ufc in hcfc dangerous times abroad. Let us begin where we (hould, that our worke may be efpe-cially in Heaven. Let us reforme our lives,bcing moderately careful 1, as Chriftians (hould with out tempting Gods providence,ufing rightly all cvill ,'upportssnd hclpcs, feafonably and to the bcftadvantage: for (as wasfaid)thecare-lefncflfc herein for dcfence,may proove as dangerous and fatall to a State, as the too much confidence and truft in them.

The end of the third Sermon.

G a THE

BR.IHI.

THE

FOVRTH

SERMON.

Hos 4 14. }J

not fine us, we win uot ride upon Horfes, neither will we fay anymore to the works of our hands , ytareourgods) for in

E fhewed you heretofore at large, how the Spirit oi God by the Prophet, doth here didate^i forme of tur ning unto chefc ifraelipes Take unto you wordcs, anc then teacheth them wha j they ihould rerurne backe againe;Thanks ; ^^ m me render the Calves of our. l/ps, wherein they (hew two things, z*. That they have no grea

matters

The Returning Backflider.

«7

- .. l£

matters to render, Oxen or Skt*fei&G\ 2, They,^ ER y | fliew what is moft pleafing unto God, The Calves of our lips; that is, thankcfgiving from a broken ; heart, which (as the ?/*/»#/fpeakes) pleafeth jGod better then a bullocks that hath homes and •koofa. But this is not enough, the Holy Ghoft therefore doth prcfcribe them together with j Prayer and Thankefgiving, Reformation,/f/W \fiall not fave u*> wee will not ndettjon Horfes, \r: either will we fay any more to the workes of our ^hands , ye are our gods, fir in thee the fathers/ft \fndeth mercy. So that here you have Reform*-\ tion joyned with Prayer and Praife. Whence we obfervcd divers things, That without Refor mation our Prayers are abhomihable: That in Repentance there muftbe Reformation of our fpeciall finne, which here they doe. Taie this one thing more in the third place, which /hall be added to the former.

In Reformation, we muft got not onely to the out ward delinquencies,but to the tyring of them } which is feme breach of the first "Table.

The root of all finne is the deficiency of

obedience to fome command ofthefirft Table,

when confidence is not pitched aright in God,

or when it is mifapplyed, and misfaftened to

the creature: when the {oulefets up ibmewhat

foraftay and propuntoit, which it fhouldnot

doe, this is a ipirituall and a fubtle fifcne, and

j nwft be repented of, as here, ^fhffrJh^U not

fave «^,&c. It \^ei e good therefore far all thofc

who ferioufly intend the woike of Repentance,

G 3 to

Obferv.

Tie Roote J aftfm whence.

>

IIII.

The Returning Backjlider.

o take this courfc. Jf the groffe fault be of the r eco*d Table •, take occafion of forrow and nourning thence; but when you have begunne there, relolve and bring all to the breeding finne of all, which is, the faftning ofthefoulefalfly: when it is not well fattened and bottomed in the root. And therefore it was well done by Lu ther, who in a Catechifme of his brings in the Firft Commandemcnt into all the Commnnde-ments of the firft and fecond Table. Thou fialt ha^eno other Gods but me. Therefore thou fhalt fan&ifie the Sabbath ; Honour thy Father and <JM other, fhalt not take mj name in vaine: fhalt not Commit Adultery, ihalt not ji'tale, &c. Br-caufe hee that hath no god but that God in his hearf> willbefuretofandlifierhe^^^^ Ho nour his Father and sJMother, riot Commit Adul tery, norftealc. And whence come all the brea ches of the Second Table ? Hence, that there is not the true feare and love of God in our hearts, and it is juft with God for their fpi-rituall finnes, to give them up to carnall and grofle finnes. Therefore,though the Ifraelites here, had many groffe finnes to repent of, yet they goe to the fpring head, the breeding finne of &\\^falfe Confidence-^ this is to deale throughly, to goetothecore. AfhurJbaUnot faveus,wem/l not rids uf on tforfes. Erom whence in the third place, they defcend to the next branch of their iinnz,idolatry.

Neither will we fay any more if the workes ofwr I hands ,ye we eurgods. \ All

The Returning Baekflidtr.

All fulfc confidence hath twoobjcfts, for if is alwaies either,

1. Outo

2. In Religion.

For the firft, all ill confidence and trnjl if it be out of Religion^ is in the cv^w<r,eithcr

2 .

Jn ourfelves.

as here. Neither will we fay a»y mere to the rvorkes of ottr hands, ye are our gods. Obferve hence in jjb firft place,

naturally u front to Idolatry.

The ftory of the Bible and of all Ages fticw-cth how prone men arc to Idolatry and will-worfhip, and what mifcries enfued thereupon. Amongft other inftances, we fee howprefent-ly after that breach in vhe Kingdome ofDaviJ and Salomon, by Jeroboams ferting up of two Calves, how fuddenly they fell to Jdolatry, fo that after that there was not one good King amongft them all, until! the nation was de-ftroyed. And fo in the ftory of their Antiqui-ties> fee how prone they were to Idolatry in the wildernefle 5 tJMofis doth but goe up to the Mount, and they fal 1 to Idolatrie ; caufe ^arotf to make a Calfe,and dance round about it. The thing is fo palpable, that it need not be ftood upon, That mans nature is prone to Idolatry, which will notraife up it felfeto God, but fetch God to it fclfe, and conceive of him according to itsfalfe imaginations.

G 4 Now!

SER. II1I

Obferv. That men are naturafly prone to idolatry.

if.

The Returning Back/litter,

Now Idolatry is two waies committed in | the falfe hollow and deceitfull heart of man: either,

i. By attributing to the creature that whkk is : f refer toGodondy ; invejltng it with Gods Proper- \

,

. By worjhipping the true Gad in a falfe manner. \

So that in the fiift place, Idolatry is to invert | the creature with Gods properties. Goe to the j higheft creature, Chrifts Humane nature; we hav^ fome bitter fpirks ( Lutherans they call them) Profeftants j who attribute to the hu mane natureof Chrift, ehat which onely is pro per to God, to be every where,and therefore to be iathe Sacrament. You have fome come ticere them, both in their opinion and in their j bitternefTe., They will have-a nefcioquomodo^ Chrift is there though they know not how 5! but this is to make Chrifts humane nature a i god,, to make an Idoll of if. So prayers to Saints and Angels, this makes Idols of them, becaufe it inveftsfhem with properties to know our hearts, which he muft know unco whom we pray. And then 5 it gives unto them that which is proper to God, Worfhip and-Pray.cr.- But 5 we muft call upon none, but whom we muft be-leeve in., and we muft beleeve in apne but God. Therefore, worfliipping of Saints 6j; Angels is Idolatry.

Secondly, Idolatry is to worfhip the tnXGcd in a filfemanner, tofixe his prefence to that we not fixe it to, to annexe it to Statues,

Images

The Returning Backjhder.

Images, Crucifixes, the pifture of the Virgin cjtf *ry and the like. Not to run into the com mon place of Idolatry, butto come home unto our {elves. Whether are the Papifts Idolaters or nor, like unto thefe I (radices, who fay (being converted) neither will we fay wto the workes of our

>ER

-,yc*rt a

I anfwer, yes, as groffc as ever were, and worfe. The very Agyftians, they \vorfhippednoneforgods, but thole who were alive, as- a Papifi himfelfe faith, (though he were an honcft Papift) The &gyfti*ns $&. (hipped living creatures, but we are worfe then they, for we worfhip (locks and (tones, and a peece of bread in the Sacrament. And to this 'purpofe, one of their Jefuites confefTeth this, and'yecldeth the queftion for granted 5 That if there be not aTranfubftantiation-ofchebread turned into the body and blood of Cbriflr, we are worfe Idolaters thcnthefeand thefe nations : becaufe wcworfhip a peece of bread, which is a dead thing. But we aflame (according to the Scriptures, The Judgement of our Church,, o! Antiquity, and of die Truth it felfc) the bread is not Tranfubftantiated, acleaft it is a doubtful matter; for if it be not the intention of the Prieft it is not: fee here, upon what hazard they put the foules of people.

But they have many flnfts forthemfelves, as among the reft this is one, that they doe not worfliip the image, but God or Cnrift before

the Image.

To

91

III!

$**$

Anfw.

object.

The Returning Back/lider.

SBR. nil. rj 0 ^i^ t he anfwcr is, That the Fathers w ho wrote againft the Heathens meet with this Picture, The Pagans had this excufe, we wor-of/mages an- I (hip not this ftatue offafiur, but Itfiur him-felfe. Thusthey have no Allegation for them-felves, but the Heathen had the fame which the Ancient Fathers confuted. They are guilty of Idolatry in both the forenamed kindcs : For firft, They worfhip things that they fliould not, asappearesby their invocation of Saints, vows tothcm,their Temples, Altars and the like, full of thfcir Images, giving them honour due unto God. And then,thcy worfhip the true God in a falfc manner 'before their Images, there is no kinde of Idolatry, but they aregroflely guilty of it. Whereof let this be the Ufe.

Firft of all, tfThwkcfullnefle^ that God hath brought us into Gojbc»,\nto a Kingdome of light that we are borne in a time and place of know-ledg of the true God, wherein is the true worfhip of the true God* It is a matter that we cannot b< too thankful 1 to God for.How (hall we (hew ou felves thankfull? In keeping faft the true worihip of God we have,and keeping out Idolatry; in re viving lawes in that kind, if not making new. What if there were liberty given for men togoe about the countrie to poyfon people, would we endure fuch perfons,and not lay hold uponthem; fo in that wee are freed from Jefuites who goc about to poyfon the foules of Gods people, let us (hew our thankefullnefle for this, and fhun Idolatry of all forts whatfoever. Secondly,

The Returning Backjlider.

Secondly, fee from hence, that there can be notollerationof that Religion, no more (as was faid) then to fuflfcr and tollerate poyfoners; as they (aid of Colloqnintidain their pottage: fo there is dtttb in thefot of Rmijb Religion. There fore it were good tocompcll them to come in and ferve the Lord their God : as it is faid, gooc lojtab compelled thofe in his trae to ferve the Lord; fo it were good fuch courfes were taken to reformc and reclaims them. As Saint o/ guftine faidofhimfelfe in his time, being a«P>0-nttifli he altered his judgement by force 5 in which cafe, it would be with them as with chil-dren,who whenthey areyoung,muft be forced to fchoolc; but afterwards, they thankethem who forced them. So it is in Religion, though it cannot be forced, yet fuch might afterwards blcffe God for them who brought them to the meanes, who infteed of their blindneffe trained them up in more knowledge, by forcing them to ufcthe meanes; for which(when God fliould open their eyes) they might bleffe God another day. But this point of grofle Idolatry (fo largely bandied in Bookcs) is oncly touched by Hie way,that we (nay hate Idolatry the more: which could not be left out, the words leading to fay feme what of it,fceing how thefc Convens heere hate ir, and out of chat hatred make this profcf-fion : neither witt we [ay anj more to theworkesof our bands, ye are our g*fr,&c.

But chis is not all, wee mud know that there be othci 4 Idols then the Idols which we make

with

SER. Illl.

a Kings..j.4o.

s fi R. mi.

Prov.J9.ij,

Aft.ii.ai.

The Returning Backjlider.

with our hands: bdides thcfe Religions Idols, there be Secular Idols in the world 5 fuchasmcn i fee up to themfclvcs in their own'c hearts. What-1 foever takes up the heart moft, which they attri-! bute more to then to God, that is their Idoll, \ their god. A mans lew, a mans jfor* is his! god. If a man fcarc greatncffc rather then God, | that he had rather difpleafe G od then any great j perfon,they are his Idols for the time. Thefcare \ of man brings a fare, faith the Wifeman, and thf>fe who to get the favour of any in place, fa-crifice therefore their Credit, Profeffion, Reli- j gionand foules 3 it is grofle Idolatry, dangerous j to the ptrty, and dangerous to themfelves. It was the ruine of Herod to have that applaufe gi ven him,and taken by him, Thcwiceof Gotland not ofntAn. So for any to be blovven up with flatterers that lift them up above their due mea-furc, it is an exceeding wrong to them, prejudi-ceth their comfort, and will proove ill in the conclufion,indeedtreafon againft their foules.

So there is a bafer fort of Idolaters, who fa-crifice their credit and ftate, whatfoever is good within them, their whole powers, to their bafe and filthy pleafures. Thus mijn is degenerate fince his fall, that he makes that his god, which is meaner then himfelfe. Man that was ordained for everLifting happineflfe and Communion with God, is now brought to place his happi-ncfleand contentment in bafe plcafures. Where as it is with the fouleofmanfbrgw^or///, as it applies it felfeto that which is greater or mea

ner

The Returning Back/lider*

nerthen it felfe. If it apply it felfe to confidence and affiance in God, then it is better, for it is the happinefTe of the fonle to have Communion with the fpring of goodncffe, as D/iivWfpeakes, It Is goodfor we to drawnecre to GW 5 &c. when we differ the foule ro cleave in affiance to earthly things, itgrowes in fome meaftire to the nature of the things adhered too: when we love the world and earthly things, we are earthly. Till the Spirit of God touch the foule (as the load-!< Gone doth the heavy iron drawing it up aj it were) it will cleave to the creature, to bafer things then it felfe, and fo makes the creature an Idoll, which is the common Idolatry of thefe times. Some make.F<tt>0w,as the ambitious per-fon: fome their Pleaftres^s bafer perfons of mea ner condition: and fome Riches^ every man as their temper and as their temptations are.

Now it is not enough to be found in Religion one way inthemaine, but we mufl bee found every way, without any touch of Idolatry. In a fpeciall manner, the Apoftle calls the Cove tous man an Idolater , bccaufe he makes his riches his Caftle, thinking to carrie anything with his wealth, but his riches oftentimes proove his ru ; ne; for whatfoever a man loves more then God, God will make it his baine and ruine: at leaftbe fure to take it away, if God meaneto favethe parry:Thereforc>here they fay; ^Aflwr frail not (live M)V>e will not ride upon Horfes,neither will we fay any mere to the works of our bands, ye are our gods.

Tor

fe

9 6

The Rttwnirg

That fnnef

bitternejfe cau* fttb Repen

tance*

Tor in tkee the Fa^crlejjefndctb mercy. Here he flvw .s '.he Rcajbn ot their rejecting of all falie cu.fr.'cr.cc m o<//Zwr, in Horfes, in

idols: becaufe rhty had planted their confidence iachc true God. They ia»d to when they had fm irced bv ^ilur^nd by IdoUtry .-then cJ//J»r _^4ff ^^ /^^ /^,&c. Thry knew it by rule be fore, bu:» ill Ood p'"gu drhem 5 as he did oft by i^dfhur and by JBLgyft, when he broke the reed that if did notoriety not uphold rhem, but run into their hand^they made no fuch acknowledg ment, hence obferve,

Vfually it is thus with man^ be never refents till ft me be imbittmdtehim.

He never alters his confidence, till his trufts be taken away 5 when God overthrowes the mold of his dcvifes, or brings them upon his ownehead, fetting himtoreapethefruitofhis owne wayes ; imbittering (innefull courfes to him, then hee returnes. Inftruftion without corre&ion, doth for the moft part little good. When Aflinr had dealt falfeJy with them, and Idolstry would doe them jio good, then they begin to alter their judgement. What makes men after too much confidence in their wit, when they have by their plots and devifesgone beyond what they fliould doe, and wrapped andintangled themfelves in a net of their owne weaving(as we fay)alrcr < heir judgement * They are then become fide of their owne devices, this makes the change. For till then, the braine hsth a kinde of net to wrap our devices in. So

many

The Returning Backflider %

many have nets in their braines, wherewith they intangle thcmfelves and others with their idle devices: which when they have done, and fo woven the wcb.b of their owne mifcry , then they begin to fay, as the Heathen faith when he was deceived. Ofoole am I, I was never a wife man. Then they begin to fay, I was a foole to truft fuch and fuch. I have tried fuch and fuch policies, and they have deceived me, I will now alter my conrfe. And furely, men of great parts are feldome convcrted,t|ll God con found their plots, and laies flat all their falfe confidence. When ^/hur difappoints them, then Ajbur/haflnotfave «?,&c.

Therefore make this Ufe of it, not to bee difcouraged when God doth confound any carnall ploror policie of ours, astothinke that God hates either a Nation or a Peifon, when they have ill fuccefle in plots and proje&s which arc not good. Nay, it is a figne rather that God intends good ,• if they make a right ufe of it. God intends conversion, to trar flate falfc confidence from the creature to himfelfe, and to learne us to make God wife for us. It is a happy thing when in this world God will dif-appoinramanscourfes and counfclls, andbring him to (hame, rather then he fliould goe oa and thrive in an evill and carnall courfe, and foto end his dales. The re is no evidence at all which can be given of a Reprobate, becaafe there may be fin*. 11 Repentance, Repentance at the laft. But this is one, and as fearefull a figne as m

The Returning Back/lidtr.

jSER. IIIL j be, to thrive and goe on in an evill courfe to the end. When God (hall difappoint and biinga I man tofhameinthat he prided in, and built up-j on, Ic is a good figne ; if thereupon we take ad-| vantage to tame to God, and lay a better bot-tome and foundation, as we fee here, 4jh*rjhall not faye Wyive will not ride upon Horfes,8tc.

For in thee the Fa'kerleflefndsth mercy. As if he (houldfay, wee have that fupply of ftrength and comfort from thbe, that ^/f/few, Horfes and Idols cannot give : Therefore'wee will alter our confidence, to fixe and pitch it upon thee, and truft thee, becaufe, In thee the Father lejfc fivdeth mercy. We {hall not need to fay, in thes will we truft 5 for, if God be appre hended thus, as one in whom the Fatherle/e findeth mercy ^ affiance will follow. For, the ob-jc<a istheattra&iveand load-ftoneofthefoule, fothat if afitobie&be prefented unto it, Affi ance, Confidence and Truft will of it felfe fol low. Therefore the Spirit of God forbeares multiplication of words, and fets downe this: For in thee the Faiherlefiefndeth mercy : and doth j not fay, in thee will we tr&Jl, for that is implied 5 whofoever conceives that God is fo gratious and mercifullto defpicable rniferable perfons: fuch as are fet downe in this one particular, FMhcrleffe: they cannot but truft in God, there fore, the one is put for the other : For in thee the F atherleffefndeth mercy. Whence, from the de-pendance of the words obferve,

That it is not fufficiem to dtfclaim* affancein

the

The Returning Backslider.

the creature, but we m*Jl pitch that affiance aright upon God.

We muft not onely take it off where it fliould not be placed, but fet it where it fhould be. Ceafe from evilly andlearne to doe well. Truft not in the creature. Ceafe from wan (as the Prophet faith) whofe breath is in his Notf rills $ Commit thy WAIGS toGodjruflinhim. The Heathen by the light of nature knew this, that for the Negative, there jisnotruftingin the creature, which is a vainc 'thing, they could fpeake wonderful! wittily and to purpofeof thcfe things, efpecially tne Stoicks. They could fee the vanity of the crea ture: but for the IY/z/? impart, where to place j their confidence, that they were ignorant in. Andfo, for the orher part here; Neither mil wee fay any more to the workes of our hands yec are our gods. Idolaters can fee the vanity of falfe gods well enough. In Italy you have thoufands of the v. uticr and learneder fort who fee the fol ly and madnefle of their Religion. And among our felves,how many witty men can difclaime againft Popery, whoyet in their lives and con-verfations are not the better for it: becaufe they thinke it enough to fee the error that mifleades them, though they never pitch their confidence as they (hould doe. It knot enough therefore to reft in the Negative part. A Negative Chrifti-anis noChriftian, not to be an Idolater, notto >e a Papift,no there muftbe fomewhat elfe, wee muft bring forth good fruit, or elfc wee are for hefire, and arc neere to curfing and burning.

H This

// is much eaj er to fee the vanity cfi tbe creaturejhcn to hno

Mat. j. to,

too

The Returning Backfliden

ER

IIII*

6 ^

This is fpoken the rather, becaufe many thinke themfelves well, when they can difclaime a-gainft the errors of Popery, and that they are good Chriftians, becaufe they can argue well. O,fuch make Religion nothing but a matter of opinion.of canvafing an argument^. But, it is another manner of matter T ^A divine Power ex-ercifedufon thefoule>whereby it is transformed in-tothe obedience of divine truth, and molded into it. SothattheremuftbeaP0//vw,as well as a Ne gative Religion, a cleaving to God, as well as a forfaking of Idols.

Againe, in the fevering of thefe Idols from God,we muft know and obferve hence,

That there it no Communion bctwcene God and Idols.

Neither mil me fay any more to the workes of our hands, ye are our gods $ for intheeth* Father-leffefndethmercy. There muft be a renouncing of falfeworfhip,. Religion, and confidence, be fore we can truft in God. Tt cannot ferve God ana M«™m6Jn(*\^ Chrift. We cannot ferveChrift

and Antichrift together, we may as well bring North and South, Eaft and Weft together, anc mingle light and darkenefTe, as mixc two oppc fite Religions.. Youfeehere 3 one of them i disclaimed, ere affiance be placed In rheo:her Therforethe halters betwixt two Religions ar« heere condemned. ' It was excellent well fail by IftftffA ^hey had there feme mixture o i falfeworihip, and thought therewith to fervi alfo Iet:ovah;nQ (faith h e) you cannot fervele

The Returning BackflMer*

hovah. What is lojlmahs meaning, when he faith they could not ? not oncly that they had ?; power of themfelves; but you are a naughty falfe people, you thinke to jumble Gods wor-fli-p^ndthat of Heathens together; you cannot fcne God thus. So a man may fay to thofc \vho looke Jfaw^wards for worldly ends> and yet will be Proteftants, yet* cannot ferve God, you cannot be found Chriftians, halting thus be twixt both. Thefe are not compatible, they cannot ftand together; you muft difclairneWie one, if you will cleave to the other, we fee the ground heere: Neither will wee fay any more to the workes of our hands, ye are our gods ^ for t in tkct the Fatherleffe fndeth mercy.

Againe, whereas upon difclaiming of falfc confidence in the creatures and Idols, they name this as a ground, For in thce the Fatherlefie findtth mercy ; obferve,

In wh.it meafure and degree we apprehend God right to betheAlLfufficient true God\%n that mea-fure we caftaway all falfe confidence what fever.

The more or Icflc weconceiveof God as we loulddoc, fothe more or leflewee difclaime onfidcncc in the creature. Thofewhoin their ffcdiors of joy^ love, affiance and delight, are iken up too much with the creature (lay what hey will) profcfTe to all rhc world by their )ra£life, that they know not God. Bythecon-rary, thofc who know and apprehend him in iis greatneffeandgoodnefle, as hee (houldbe ^prehendcd, in that proportion they with-

H 2 draw

SHU! HIT

SER. IIH

Wtyilot world

Clrifti ans efcaped Irom tfam

The Returning Backflider.

draw their affc&ions from the creature and all things elfe. It is with the foulc in this cafe, as! with a ballance, if the one skale be drawne downe by a waight put in it, the other is lifted up. So where God weighs downe in the foule, all other things are light, and where other thingsprevaHe, there God is fet light* Lsf/lwr {ball netfave us^ for hce can doe us no good: nor Horfes, becaufc they arc vaine helps. How attained they to this light efteeme of ^fiur (J Horfes? Fcr in ihee the FatherleffefnJeth\ mercy. That which is tak^n from the creature they find in God. And this is the ELeafon why the world fo maligne good and found Cbrifti-ans, they thinke, when God gets, that they loofe a feather (as wee fay) fome of their ftrength : furely fo it is y for when a Chriftian turnes to God and becomes found, he comes to havcameane efteeme of that which formerly wasgrcat inhisfightj his judgement is other-wife, as we fee here, 4jhur, Horfes, Idols, and all they efteeme nothing of them. Horfes and the Ijke arc good, ufcfull and neceflfary to ferve Gods providence in the ufe of mcanes, not to] truftin or make co-ordinate with God. In the; world efpecially great pcrfbns would-be gods in the hearts of peoples therefore,, when they fee any make confcience of their waies;, they thinke they loofe them;, becaufenow they will doe nothing but what may ftand with the favour of God. ThusfarrefronuheC^^A:/^. Now tothe words themfelves.

For\

The Returning Backflider,

ForintbeetheFatherleJftfindcth mercy. Wherein we have fee forth unto us for our confederation cf Gods rich goodnefTe towards poore miferable finners.

1. The Attribute of God, t^tcrcy.

2. The ft Object thereof, The Fatherlejfe. CUercy is Gods fwecteft Attribute^ which

fweetneth all his other Attributes ^ for but for Mercy, whatfccverelfe is in God, were matter of terror to us. His Jufticc would affright us: His Holincffelikewife (confidering our impuri ty) would drive us from him: Depart from me (faith Peter to our Saviour) for 1 am afwncfull man ; and when the Prophet Ifay faw God in his excellencie a little: Then he faid, wot time, for I am undone^ Becwfe lam a man ofunclcdne ltps,&c.'llis Power is terrible, it would con found us,His Majefty aftonifh us. O,but Mer cy mitigates all, hcthatis;great inMajefty is abounding in mercy; he that hath beames of Majefty hath bowels of raercy. O, thisdraw-eth, efpecially miferable perfons. In thte the Fatherlejfifndethmzrcy. And now, in the Co-vcnanttf Grace, this mercy fets all a worke. For it is the mercy of God by which wee tri umph now in the Covenant of Grace, in that mercy which ftirr'd up his wifedome to finde out a way for mercy by fatisfying his lattice : So that the firft mooving Attribute of God that fet him avvorkc about that great worke of our falvation, by Jefus Chrift-, in the Co-venant of Grace, was mercy 5 his tender mercy,

H 9 his

ran

Mercy is tbv foeet Attribute

us

partake of aft tbe reft.

Lake .*.

mt*m*^^^^~—

The Returning Backjltdtri

SBR. IIIL; his bowels of mercy : Therefore of all others,

that Attribute is here named 5 for in tfae tkt^>

Fatberleffe findtth mercy.

Mercy in God fuppofcth mifery in the crea-

ture,either prefcntorpoflible: for there is i. A

Preventing. 2. A refcuing mercy.

A Preventingmercy, whereby the creature is freed from poffible mifery, that it might fall into, as it is his mercy that we are not fiichfin-ners in that degree as others are -, and every man that hath underftanding is beholding to God for t% their Preventing, as well as for their Refcuing mercy. Wee thinke God is mercifull onely to thofe unto whom he forgives great fins: O, he is mercifull to thee that ftandeth, thou mighteft have fallen fowly elfc. Mercy fuppofeth mifery either that wee are in or may fall into. So that mercy in God may admit of j a threefold confidcration.

1. It fuppofeth Sinnc; mercy for that. Or

2. <JWifery, that is, z Delivering mercy. Or

3. Defetf or want in the Great m,which i$>Sttp-flying mercy.

Whcrfoever mercy is converfanr, it isufually about one of thefe three, either Binnc^ or Mifery, or Defetts and wants, that is, to Perfonsin mi fery : for indeed the word is more general 1 then Fatberlejfe 5 Deferred perfons, that are forfaken of others, and have no ftrength of their owne, they are heere meant by the Fathtrle(f? y who have no meanes, wifedome, power or ability of I

their'

The Returning Back/litter*

their ownc, but arc deferred and forfaken of others,whcnccthe chiefc truth that offers it felfe to beconfidcrcd of us is this,

That God is cfyeeiafly mercifull to thefe Per fins who flan A mo ft in need of mercy.

Firft, becaufc thefe dot relifi mercy mofl, and give him the glory of it, applying them-fclves moftto.his mercy* being beaten out of the creature: and the more we have communi on with God being driven out of the creature and other comforts,the more he difcovers him-tlfetous: asthencererwe are to the fire, the lottcritis, fothc neercr wee are to God, the more good andgratious hce every way fliewes limfelfe unto us. Now what makes us necrc iim,but extremity of mifery, whereby we arc >caten from all other holds whatfoevcr. It is acknowledged to be his worke, when hec doth t for thefc that are deferred of all others^ then ic hath the chiefe glory of it. This is one end why God fuffers his children to fall into cxtrea-mity of great forrowes and perplexities, to fall fery low in depths of miferies (as the Scripture peakes) that hee might difcover a depth of his «KT<ry,beyond the depth of their mifery, to (hew hat there is a depth deeper then that depth, for heir mifery is finite, O but the bowels of his companions arc infinite both in meafure and ime: Hi* mercy tndureth for ever.

Againc, COD is jealous of their affance and

[fidwce, knowing that naturally, unleffe wee all into fome ftraites and weaning extremities,

H 4 we

105

S*R. HI

nady tojbew mtny to tit

106 , The Returning Backjltden

PfaUo.i i,

s '*- IIIL wee (hallplace our affiance upon the creature -therefore hec deales thus with us. He knowes our ficknefle well enough, that we aredefperat lyaddiaedtopiefent things, therefore to cure this ficknefle in us, he drawes us by extremities From the creature to himfelfe, which when it fflileswecgoeto him. Helpe Lord, why? f er vaine is the helpe t>fm.i», it is time then to helpe Helfe Lord, jar the godly are perijbed frem fg& earth. It is time to helpe Lord, for if thou doe not» none wiSljWhereby they cometo havetheir confidence upon the rocke, which is worth all Other meo they run from creature to creature* from helpe to helpe, as ficke bodies doe to this and to that drug, and to this and that potion, they feeke to many things to bcgcomfortfrom • bwtaChnftian hath a fure foundation that hee may Say upon, In thee the Fatherleflefindeth

obferv.

f o conic now tofpeakeof the words as they he in the whole,they carry another inftruclion That God ts very gratis and mertifrll to fa

therlejfe *»ddijlrejfed perfons.

• / S f^fV^ ^; IO -'8- That God will judge the fatherlejfe and oppre/ed, that the m m of the earth may no more eppre/e. So Pfal i&6 <j Itisfaid, The Lord freferveththe ftrangen, 'hee rekeveththe fatherlef and mddorv^c. And for! *• generall wee have it, The LordreUevethall ] tbatfM, andraifeth up all that he btrvcddorvnt God hce opens his care to heare their eric, to judge the fathcdefle and the opprefled, the

' like

Ibc Returning Backflider,

iikcwe hwcinExodtt*. \^4lfo tboufraltnotop-\rtffe afirangtYy for ye know the heart of a ftraa-KT, feeing yee were (hangers in the land of £gyft,*ttoEx9ttM.*$. faith he, Thou [haltnot afflitt any rviddow or faberlefje chtlde ; ifthott afflitt them in any wife, and they cry at all mto mt> will furely beare their me. Thefe among many, are dire# places to fhew the truth of this, that God ismercifull 5 notonlyingenerall, but tothofe perfoasfctdowne byzSynechdoche-, a figure where one is fet downe for all of jhe fame kinde. God is mercifull to all perfons, in any kind of mifery or diftreffe whatfoever, as the Apoftlcfpcakes, God is he who comforteth the abjecf perfbn: the forlorne, the caftaway perfons of the world, and he is a very prefent helfe in trouble. So as when there are none to helpe, then heawaketh and roufeth up himfelfe to lay hold for us, ffis wne artne brings fatvation for bit o\vne fake. So when there is mifery and nonetohelpc, God will finde caufeand ground fromhisownebowellsto (hew mercy, totake pitty and companion upon his poore Church and Children.-Which (hould teach us,

ffa&ofMi'Tttakci&icetftbis m °fl excellent Attribute of Cody and to make ufe of it upon all occafions, at our moft need, then to prefent to ourfoules God thus defcribed and fet out by his owne Spirit, to be Bee that comforteth the (_>*%#, and ilievveth mercy to the fatherlefle andoppreffed: this we fliould make ufe of for the Church in general!, and for every one of

our

^7

SlKTlfll

Exod,»j,^.

a Cor. 7.^. Pfal. 4 6.i. i-4i 17. Ha. 59 16,

rfei.

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Hofn.4,

Re v.i 1,14.

The Returning Backflider<

ourfelves in particular. The Church hath bccnc along time like aforlorne widdowas ic were 5 God hath promifed that he will have a care of the widdow and the fatherlefTe, and fo !iee will of his poore Church. We fee in the Parable, the widdow with her importunity prevailed with an unrighteous Judge : the Church now being like a widdow, what is wanting but a fpirit of Application and Prayer, which fpirit if the Church had to wraftlewith Gqdandlay hold upon him as LwWdid, and not fuflPer God to reft till he had mercy on his poore Church: Certainely it would be better with itthctiitis* for God comforteth the wid dow, if one, what will hecdoe for the whole Spoufe which hath fo long beene a dcfpicablc and forlorne widdow. And for the time to come. It ought to minifter matter of comfort for the Church 5 certainely, God that is mer-cifulltothe JV^/<?^?, he will be mercifull to the poore Church. We fee in the Rvudtfien, though the Woman was perfccuted by the Dragon, yet there were given two wings of a great Eagle to her that (hec might flie unto the wilderneffe, where flic had a place provided of God. It alludes to the ftory of the Ifraelitcs when they came out of ISLgyft, God provided for them in the wilderneiTe, they had <Jtanna from Heaven, and water out of the rocke, and till they came to Canaan, God provided every way for them in a marvellous manner. So God will be furc to provide for his in the wildernefle

of

The Returning Backflider*

of this world, he will have a harbour ftill for the Church, and a hiding place from the ftor-my tempefts of her adveriarics. Therefore Ice us not defpaire,but ftirre up a fpirit of Player for the Church: that he who fhcwes mercy to the FAtherlcjfi, and commands mercy Co be fliewed to the widdow, that he would (hew that hirn-fclfe, which he requires of us. And why may not we hope and truft for it ? The Church in this world is as it were a fatherlejft ferfon, Pufill, an orphan, a Sheepc in the midft of wolves, as Daniell in the lyons den, as a flif tofled in the waves, t&aliKe among t homes, itisinvi-roncd with enemies, and of it felfc, (like the poorc (hccpe) is fhifdcfle. What is the Church but a company of wcake perfons ? not fo witty for the world as worldly wife men are, nor fo ftrong in the arme of flelb, nor fo dcfcnced? but a company of pe rfons who have a hidden de-pendance upon God, wee know not how, and hang as it were by athreed: as the Church in this land,and abroad in other places. The true Church is maintained we know not how: God kecpcsupReligion,the Church and all,becaufe hcisracrcifulltothc Fatherlefle, who have no fhifting wits as the worldly ^fchitophels have. God is wife for them that are not wife for them-felves, and powerfull for them, that havclittle ftrength of their owne. Therefore, let us not be difcouraged though we be wcakc creatures, little flock, like a company of fliecpe,yct not-withftanding wee have a ftrong Shepheard.

The

fa, 5. i,7,

Ifa.54. 1 *'

rfi

[fa, 41,17,

Ifa.6o.i7.

Returning Back/Jtder.

The Church is like a vine, apoore defpicablc withered, crooked, weake plant, which windes about,and muft be fupported orelfe it finkesto the ground, yet it is a frmtfull plant. So the Church of God, a number of weake Chrifti-ans profefling Religion, they want many helps, ycc God fupports them, and hath ordained this and that haven for them : as this Magiftrate, and that Perfon, God hathone fupporc or other for them. While they are fruitfull and true Vines 3 God will have a care of them, though they be netfer fo weake and defpifed in the eye of the world.

Againe,this fhould teach us> to make Godour i^tll-fuffciency in All eftatts whatfecver, and not Cogoeonehaires breadth from a good coafci-enceforfearc ofaftcrclaps. I may becaftinco prifon, I may loofe my goods. What of all this:' is not God All-fufficient * and is not he efpeci-ally feene in comforting of thofe who ftaad in moft need of comfort, who want other helpes t and will he be indebted to any man who (lands outinagoodquarrell for his caufc ? will he not give needfull fupply, if not in this world,! (yet in a better of all comforts whatfoever? It is! I a good fupply, when the loffe is in outward ; things, and the fupply in inward peace, grace! and ftrength 5 it is a happy lode that is loft to the advantage. There was never any manyetfromi the beginning of the world, who loft by clea- ! ving to Religion and good caufes, God ever made it up one way or other. Therefore this is

a

The Returning Backftider.

a ground of courage, to c.ift our felves upon do ing good whcnGod offers the occafion, relying upon God as HcJier did 5 // Iperijh Iperifi, flic meant,// I peri(h, ifiall not pertfh j fuch have better condition in the Jove and favour of Goc then they had before, or iliould have had,if they had not periflied. It is the way not to perifh, fo to pcrifli: it is as cleare and true as the Sun-fliine: but we wane faith to bekeve it.

And then againe, let us make ufe of it in ano ther kinde, torefift another temptation, what will become of my poere children, if llioe thus and thus, ftand thus and thus, and goeon in my innocency t What will become of thy children '. ic was well fpoken by Lactantiw, Bccanfe God would have men ft And out and die in ^good ca,ufe willingly 5 therefore hce hathpromi-fed in a fpeciall manner to be a Father to th<L^> Fatkerlefe, and aHu*ba*d to the Widow. Are wee the chiefe Fathers of our children ? No, wee are but under God to bring thofewhoare his children into the world, we are but inftru-ments 3 Godis the chiefe Father, beft and laft Father, The everUfling Fdkeri who takes up on him to be a Father to the Fatherlefle, whom he dnrgechallnottohurt, Experience fbcwes, how hceblcflTcththc pofterity of the righteous, who have flood in defence cf the truth. There fore, let us make no pretences either forbafo neffe, dejeftion of fpirir, or covetoufncflTe fo kcepe us from well-doing, for God will reward all.

O

ill

ER

III!

The Returning Bick/ltder.

O fay fome, I could be content not to be fo I fforldly,but it is for my children.

What faith the Apoftle, Let thofe mho are mar-ted be as if they were not married) meaning in re gard of this fcraping of wealth together by un-awfull meanes of covetoufnefTc, or in regard f readincifc to doe workes of mercy, What doth God appoint one Ordinance of marriage

take a man off of all good duties * No,not-vvithftanding this we mult doe fitting workes of mercy; God will be the Facherof the Father-efle. Many ufe opprtflfion, and goe to Hell themfelves, to make their children rich. Who commands us to make our children in ihew a while happy here, to make our foules and bo dies mifcjtfblc for ever. There is a moderate care (as the Apoftle fpeakes) fb that he who cares not for his ownt is worfe then an in f dell $ but we muft not make this pretence ro cxciife injurious and extortive courfes: But let God alone; he will doe all things well, truft him, Or, if any thing fhould befall us otherwife then well 5 what if it doe ? God is the God of j the Fatherlefle, whacfbcver he rakes away he fupplies it bctteranother way.For whence fwe the creatures that infufion to helper Is it not from God <? and when the creature is taken a-way, is not God where he was * *

And let usalfo learne hence; that we anfwer Gods dealing in fliswiog mercy to the Father lefle and fuchas ftandinneed, as the Apoftle exhorts, Put on therefore, a* the Elctt of God

(holy

Ibe Returning Backflider*

''(holy and Beloved) bowells of mercies ^c. as if IKC fhould fay, as you would proove your fclvestobeEleft, members of Chrift and chil drcno* God,fo fhcw yourlikenetfe in this par ticular, Tfj<i boweils of mercy And cowpafion. This hath ever beene, and yet is at all times a charader of Gods children, and fliall be to the end of the world. It is a figne fuch a one hath found bowels of mercy, thatis ready upon all occafionsto powre forth thofe bowels of com pafTton upon others: as hard-heartednefTethis way fhewes adifpofition which yet hath ftot rightly tafted of mercy. As we (ay in another cafe, thofe that are appeafed in their confer ences, in the fenfeoftheforgivenefleof finnes, they are peaceable to others, becaufe they feele peace. So here, thofe that feele mercy, will be mercifull; thofe that have felt love, will be lo ving to others. \^4 good man is mercifulltobts baafl, but the mercies of the wicked are cruel I. Thofe therefore that are hard-hearted and un-mercifull, hardening thernfelves againft ilie complaints of the miferabk: there is (for the prefent) no comfort for them, that the Spirit of God hath wrought any change in their hearts, for then it would ftampe the image of God upon them, they would be mercifuilto thefa-therltfle, wido\v,ard diftrefled perfons. What Hull wee thinke then of a generation of men, who by griping ufury and the like courfes have made many widowes miferabk ? Let fuch profciTe what they will> whileft they are this

hard-

111

Pro. i MO.

The Returning Backflider.

hard-hearted, they have not the bowels of Chrift. God is fo merciful 1> that you fee (as the Jewes call them) hee hath hedges of the commandemems, that is, he hath fome remote commands which are not of the maine, and all to hedge from cruelty: as, Thou /halt not kill the Dam ufon the neft. Thou Jhalt not feeth a kid in his mothers milke. What tends this too? | nothing but to (hew the^meicy and bowels of I God, and that hee Would have us to abfbune from cruelty .He that would not have us Mttrther^ wohld haveuskeepealoofeof, andnotbemer- j cildTe to the very dumbe creatures, birds and bcafts: therefore,let us labour to cxprefle the image of our heavenly Father in this. Vfe 5. Againe, we fkould'ufe this as a plea againft deje&edneflTeat the houre of death, in regard of thofewe leave behind us 5 not to be troubled what (hall become of them, when wee are to yeeldupourfoulesto God? but know that hee hath undertaken to be, the Father of the Father- \ leffe and of the Widow. Therefore,for ftiame,for j Ihame, learne as to live, fo to die by faith: and I as to die by faith in other things, foto die in this i faith, that God as he will receive thy foule, fo he will receive the care of thy porter ity. Canft thou with affianceyeeld up thy foule unto God, and wilt thou not with the fame confidence j yeeld thy pofterity. Thou art an Hypocrite if this diftra6i and vexethee, when yet thou pre-1 tended to die in the faith of Chrift. Canft thou! yeeld thy fbulc, and yet art grieved for thy | pofterity ? |

The Returning Backjlider.

poftcrity f no, leave it to God: he is All-fuffi-cicnr, The earth if the Lords , And thefullnejffc thereof. Wee need not fcarc to put our port ion in his hands, he is rich enough, The etrth And all it his. Therefore, when we arc in any cx-treamity whatfoevcr, relic on this mercy of fo rich andpowcrfull a God,improove it,for it is our portion, efpccially in adiftrefled conditi on. Were it not for Faith wrought by the blcfled Spirit of God, he would loofc the glo ry of this Attribute of Mercy. Now Faith js a wife power of the foulc, that fees in God what fit for it,fingling out in God what is fit for the prcfent occafion of diftreffc. Is a man in any rxtremity of mifery, let him looke to mercy. ts a man opprefled, let him lookc to mercy to >e revenged of his enemies: is a man in any perplexity, let him lookc to mercy, joy n:d with vifcdome, which is able to deliver him. Re. igion is nothing elfe but an application of the bulc to God: and a fetching out of him fomc-what(as he hith difcovcrcd himfelfe in the Co venant) fit for all our exigents 5 as there isfome-whatin God,andintbePromifes,forall cftatcs ofthefoule. Faith therefore iswirtie to lookc othat in God which is fit for its turne. Let us hcrcforc take heed of Satans policic herein : who in our extreamity ufcth this as a weapon to hake our Faith. Tufa (as it is in the Pfalrae) God hath forfakert And forgotten him. Hath he "o? nay 3 becaufe I am in extremity and defcr-ed above others, rather God now regards me

I more

"5

SBR, IIII.

Pfil.l4.l 4

pottici

n our txtremi tyjav* tg retort it.

The Returning Backflider.

hath Strengthening mercy •, if in darkent/e y hce

hath jQtuckmng mercy - if we be dull, dead, and in danger, (hereis Relating mercy, and if fubject to dangers tvz may fill in y there is for that, />?-writing mercy. Therefore there is mtrcy ready to compaife Gods childrcnaboutinall condi tions, \vhen they sre ir.virened wi h dangers, yet God is neerer to guard their fbwles, then the 'danger is to hurt them.

Therefore let us take thecounftll oftheblef-fed Apoftle, Be c arc full for nothing, but inevfry thing by Prayer and (upfkcation^vith thankfgiving tetyour requetts be knownc to God: and'what then, will God grant that I pray for? perhaps hec will not. But yet, lie Peace ef God which paffitk all underflaKdtngy fiall guard yottr hearts and wi fides through Cbnft lefus. As if he fliOuld fay ? in nothing be ovcr-carefull, let your care be when ye haveufed the meanes,to depend upon God forfupportinthe event and iflue of all. If God denie you what you pray for, he will grant you that which is bttrer: he will fet up an ex cellent inward peace there, whereby heewill ftablifli the foulc in aiTuraace of h is love,pardon of finnes and reconciliation : w ? hereby their foules fhall be guarded, and their hearts and mindes preferved in Chrift: fo they become impregnable mall miferies whatfoever, when they have the Peace of God which pafeth all an-der(landing to guard them within. Therefore, let us not betray and loofe our comforts, for want of making ufe of them 5 orforfcarc fomc

I 2 Ihonld

SER. IIH.

Pfal.jz.io.

The Returning

OCR.

SHR. Illit fliould callws Hypocrites: and on the other "' fide, let us not flatter our felves in an evill courfe: but make the confcience good, which will beare us oat in all miferics, dangers, and difficulties whatfocver. Nothing makes loffes, crofles,banifhment, imprifonmenr, and death fo terrible and out of meafure dreadfull unto us, but the inward guilt and fling in the infide, the j tumults of confcience. Clcere this well once, I make all whole within, let confcience be right I anc^ftraight} let it have its juftufe and meafure of truth and uprightneffe 5 and goe thy way in peace, I warrant thee, thou flult hold up thy head, and winde thy felfe out of all danger well enough: nothing {hall daunt or appale thy courage: for faith Salomon, iheRigkttou* /> bol atALyw^ what can, what fliould he fearc, who is heirc of all things, whofe all things are, anc who is reconciled to God inChrift, having all the Angels and Creatures for his fervants: for whofe fake, all things muft needs work together for goad.

The end tftht fourth Scrm*.

PraiS.i

Rom.8.i8.

THE

THE

FIFTH

SERMON.

Hos, 14. 4,

/ Toft beak their backeflidiflg^ freely ,for mine Anger is turned away from them.

H E fupcrabounding mer cies and marvellous lo ving kindnefles of a grati-ous and loving God to wretched and mifcrable finncrs(as we have heard) is the fubftancc and fum of thisfhort fvvect Chap ter, wherein their ignorance 5s taught,theirbafl> fiillndreisincouraged 5 theirdeadntirc is quick-ned, their untowardncffe is pardoned, their wounds are cured^all their objcdlions and petiti-

ons

.

SBR. V,

The Returning Backfliden

|S«R. V. ons anfwered: foas alargeand open pafla^e is made unto them and ail other mi/erable penitent fjnners for accefie unto the throne of gr see If they want words,t hey are taught what to fay ; if difcouraged for 1ms p a ft, theyarc ineouraeed that finne may be taken away; yea a !I in'quitv may be taken away; Take awy a ll ;LJ ty; if their unwonhtncfli hinder them, they are taught for this, That God is gra-ious: Receive wgrMtufo. «their by-paft uathankfullncffc be any barreof hindrance unro them ; they arc taughttopromife thankfullneffe: Stmll mnn der the Calves of our lip,. And that their Repen tance may appeare to be found and unfained, they are brought in, making profc/Tion of their deteftation of their bofomefins of falfeconfi-dence and Idolatry: <^1Jlwrfl,all net fcve u* n> trill mt ride UPW Horfs : neither will we fa &m wore to the worka of our h M <j s , ye are ettr fa J^J notonely doc they rejea,heirfalfe confidence, to ceafefrornevill,butthe y doegood,and pitch

,^,^ffl,n,. ^.^ „ fl]ou , d ^ F() /J C

None muft therefore be difcouraged or run away from God/or what they have been?. for there may beareturning, God may have a time for them, who in his wife difpenfatS, do ^ bring his children to diflrdfc, 'that heir de i very may be fo much the more admi ed b themfdvesandothers, to his glory good. He knowesus better then howpronewear, to leane upon

there-

The Returning Backfider.

therefore hccis faine to take from us ail props and fupports 5 whereupon we are forced to relic upon him. If we could doc this of ou fclves, ic were an excellent worke and an un doubted evidence of the child of God, that hath a weaned fotile in the midft of outwarc fupports,tocnjoythem,as if he pofleffedthem nor, nottobepufc up with prefcnr greatneffe, not to fwell with riches, nor be high minded : to confider of things to be as they are, weake things, (fubordinace to God) which can hejpc no further,then as he blcflcth them* But to come to the words now read.

/ will heale thrir back ejlt ding wd love freely >&c.

After that the Church had fhewed her Re pentance and truth of returning to God: now in thefe words and the other verfes unto the end of the Chapter/ faving the laft verfe, which is a kind of acclamation ifluing from all the reft of the foregoing verfes, Who if wife andhee flail underftand thefe things ,&c.) is fee downc an anfwer unto that prayer. Repentance and reformation which the Church made, all the branches of which their former fuit, the Lsrd doth punctually anfwer. For they had formerly prayed, Take away all iniquity, and receive us gratioufly, doe gHdurt* w : unto which he an-fwer* here,

J mil heale their backcfli dingle. Which is thus much, I will parden their iniq liciesj will accept gratioufly of them J win _ _ I 4 love

'

m

•I I • ""•

The Returning Backfltden

S7 R . VT~: love them freely, and foofthe reft 3 as will aj peare afterwards, and in fumme, God anfwers all thofedefires which formerly he had ftirrcd up in his people. Whence ere we come to the i particulars, obferve in general!,

Where God doth give a /pint of prayer he will

Reafin.

It needs noproofe, the point is fo cleere and experimentall, all the Saints can fay this much from their experience of Godsgratiousdealin with them: and the Scriptures are full of fuc inffances and promifes, which we all know. To name a place or two for all the reft. Call upon met in the day of trwblejl will deliver thee> ' houfbalt glorifemee. So jnanotherplace, it jlall come to pajfc that before they call I w^ uflfwer^ and whilft they fpeake I will he are. Ithathbecne made good to P-erfons>i& 'Daniel, Ettas, Salomon^ laakoh and others, and it hath beene^ and is made good unto all ages of the Church from time to time, and (hall be unto le end of the world. And therefore the Pfo->hct fetsdowne this as aconclufion undeniable from rhe premifes, O tLou that hear eft frayer.un-o thce[ballallfle/hcome, whence hedrawesthis xcellentconfolation. Iniquities prevails againjl ;, asforwr tranfgre/tonsjhoiifoalt purge them away*

The Reafon isftrong, becsufethey are the motions of hisowneSpiritwhichhe ftirsupin us. For, hee di&ates this Prayer unro them: Take with you, words^c. And fay unto the Lord,

Take

Ibe Returning Backflider*

Take arvay /til iniquity, and receive us gratioujly So that, where God ftirs up holy defires by his Spirit, hce will anfwer exadly, there ihall net a figh be loft. Likewife (faith the Apoftle) the Spirit alfo hdpes our infirmities : for we kno xot what jve flout el pray for as wee ought, but the Sfirit it felfe wakes inter cefion for us, with groa-nings which cannot le uttered. Therefore there cannnot a groanc be loft? nor a darting of a figh, whatfoevcr is fpirituall mutt be effcdluall, though it cannot be vented in words. For Gpd hathanearc not onely neere a mans tongue t« know what he faith, but alfo in a mans heart, to know what hedcfires 3 or would have. As the obferving carefull tender mother many times knowes what the child would have though it cannot fpeake : fo God hce knowes the dtfires,fighs 5 andgroanes of the heart when \ve cannot fprake. For, fome imcs there may be fuch a confiMfionupon the foule 5 by reafonof divers difturbances, i hat it cannot exprcffe nor vert it fclfe in words, therefore the Spirit vents it felfe then in fighs and groanes which arc 'heard and accepted : becaufe they are the de-fires of hisowne Spirit. This rmxh the Pro

phet Dd-WcxctUently ftewcth. Lordthouhaft heard the defire cf the humble, thou wilt prepare their heart^ thou wilt caufe thine eare to heart. God he firft prepares the heart to pray, then his c.ire to heart their prayers and dcfircs. If this will not incourage us to be much in fuit to God, ancj put up our petitions to him,to labour for a fpirit

of

SEK. V

Rom. 8. in,

Wat God hi an eare in mat hart*

ft rang mo ve to draw us fore God in 'rayer.

124

BR

. V.

The Returning Batkflider.

of prayer; I know not what will prevaile : when we know that no petition (hall be turned 3ack againe unanfwered. When wee are to deale with Princes upon earth, they oftentimes regard neither the perfons nor their petitions, :>ut turne their backes upon both, O ! but a Chriftian hath the eare of God and Heaven open unto him : fuch credit in Heaven, that his defires and groanes are refpedied and heard. And undoubtedly a man may know that he fli ;11 be heard, when he hath afpinc of prayer, in kind or other, though not in the particulars, orkindesweaskcj hearehewill for oar good. God will not loofe the incenfe of hisbwnc Spirit, of a fpirit of prayer which he flirs up, it is fo precious: Therefore let us labourxo have a fpirit of prayer, which God regards fo much: Seeing for a certaine> wherefoever he gives a fpirit of prayer heemeanes to give that we pray fo^but according to his heavenly wife-dome, as here his anfwer is,

/ mil healt their Bwkejliding, I mil love them

^/ " •«*'

God anfwers them exactly unto all they praid for, beginning firft with the ground of all our comfort, forgivemjfi of fins, According to their petition, Take away all iniquity : he anfwers, / mil hetle their backeflidwg, or their rebellion. Backejlidwg is an aggravation of fin: everjr finne is not a rebellion, Apoftafie, or backflidingj, for their bealfo fins of infirmities, we ufeally ranck fins thus, in

1. Sinws of Ignorance.

2. Sinnes of Infrmitj.

3. Sinnes Against knowledge^ with ahigher band. And

4. The Stnnes againft the Holy Ghoft. Mow this is more then to cure finnes of Ig-

ner<wce,zn&Qf Infirmity, when he faith, I mil beale their btckeftding.

But why doth he anfwer the higher pitch of an aggravation, when their petition was in a loweYftraineonely, (Take away alliniqmty.)

To (hew, that he would anfwer them fulfy, that is, that he would heale all finnes whatfo-ever: notoncly of Ignorance, and of Infirmity5 butalfo finnes willingly committed, their re hellions and backeflidings. For indeed they were backefliding 5 from the time of leroboAm y ihat made the rent, the ten tribes grew worfe and worfc continually, fo that they had beene utterly extinguifhed, burthat God was won drous gracious to fend them Prophets, to pre-fervemany that they ihould notbow the knee to Butty being mercifull to them, to beare Withthcirbackefliding fo long: for befidestheir calves,they had falfe ^ods, they did not onely worfliip the true God in a falfe manner by the calves, but they had Baals yAfo. So that we fee God when hee vvill comfort, will comfort to purpofe, and fake away all objections that the foule can make ; a guilty foule being full of objedions, O my finnes are many, great, re bellions, and Apoftacies: Bur, be they what _^_ _____ . - they

__

SEK. V.

Ssfft.

Anfw.

The Returning

they will, Gods mercy in Chriil is greater and more. / will heale their backefiding, or their re bellion, God is above confcience, let Satan terrific the confcience as he will, and let confci ence fpeaketheworft it can againft itfelfe, yet God is greater. Therefore let the finne be what it will, Godwill pardon all manner of finnes 5 as they pray to pardon all, fohc will takeaway all iniquity, heale thetr backeflidi»g. But to come neerer the words.

tThe healing meant here> is efpecially in the pardon of their finnes, anfwerable to their de-fires in juftification. And there is a healing alfo in fan&ification by the Spirit; when God takes away the venome from the wound, then God cures in fan<aification; both are meant; but efpecially the firft.Ina wound we know there is, i.The malignity And venome of it, and then, 2 .The wound it ftlfe fifejitred and rankled. Now pardoning gracein juftification, takes away the anguifh and malice of the wound, (o thatitceafeth to befo malignant snd deadly as tokill,orinfe<a. And then faniiification pur. gethand cleanfeth the wound,and heales it up. Now God through Chrift doth both The blood of Chrift doth heale the guilt of finne, which is the anger and malignity of it. And by the Spirit of Chrift he heales the wound it felfe, and purgeth out the ficke and peccant humor by little and little through fandification: God is a perfeft healer, / «?/// hale their bach- • ^ Jliding.

The Returning Batk/Itder+

[jUftg. See here the ftate of the Church and Children of God, they arc prone to backefli ding and turning away : we arc naturally prone to decline further and further from God. So the Church of God planted in a family in the beginning of the wovld,how foonc was it prone to backefliding, this is one weakcnefle fincc the ! fall, it is incident to our nature to be unfetled I and unfteady in our holy rcfolutions.And whilft ! we live in the midft of temptations, the world, together with the fickleneffc of our ownc nature, evill examples, and Satans perpetuall malite againft God 2nd the poore Church, arc ill Pilots to lead us out of the way. This isfpokcn to make us carefull how to faunae Back (tiding, for we fee how many opinions are foiftcd in amongft us, and have got fome head, that durft not before once be named amongft us. Popery fprcads it felfe amaine; even Churches are , prone to backfliding, Therefore S.Ptules ad vice is, Be not high minded, hutfe*re,for if God fptred ntt the nttnrall brwches, take heedleaft let dfifparcntttbec. What is become Q$Romt, fo the fame will become of us, if wee ftop not our backflidings.

Now in that Gods promife is, I will hetlt their backjltdixgs, obfcrve in the firft place. Thatpr.nc is 4 wQ*nd y andt difafe. Now as in fickncfle there is, i. G riefe troub ling and vexing the panic who feelesit: and 2. Deformity of the place affe#ed, which comes by wounds and weakcncfles. So in all

fin

—

SBJR. V.

T 'hat tie (I ate of the Church and Godschtl drenisproncto

Rom.j 1,20,

\obfirv.

Tbir finne is & M

u8 I The Returning Rtckflider.

SBR. V, [fi nne ( w hcn we are fenfible of it) there is firft griefc, vexation, and torment of conscience: and then againc, deformity • for it takes away the beauty and vigour of the foule, anddejedh the countenance, icdebafeth a man, and takes Gen 49.4, I awa V his excellence, as Jacob faith bf^m§ Unstable a* water, thou flmlt not excell, becauf<^> thou wtnteft up to thy fathers bed, Saith God to Gen. 4 .6. I Cain y why Art thou wrath, and why is thy counte-\nancefallen? and the Prophet &*viJ he con-pfal 4j feflcth: WbenlKeptfilence, my bones waxed old tb\-oughmyrOAringallthedaylottg. So againe> There is no foundnefie in my flefh, btcwfe ofth;nc^> anger .neither is there any reft in my bw*s, becattfe ofmyfinns. Solthat finne is a wound and a di-feafe, whether wee coniider the mifcrics it brings on foule and body or both. Therefore howfoevsr a finfull perfon thinke hicnfelfe a goodly perfon, and wearehis fins as ornaments about him. Pride, Luft and the likej yethee is a deformed loathfome perfon in the eyes and [ prefenceof God; and when confcience is a-f wakened, finne will be loathfome, irkfome, and \ odious unto himfelfe,fill him full of griefe and fhame,fo that he cannot endure the fight of his owne foule.

Thar*#fines \ Now all finnes whatfoevcr are difeafes : arc differ. \Tfa g r ft finne of all finnes, which wee call! hereditary Origlnall fiane, what is ic but an hereditarie difeaie { a leprofie v/hich we drew from our firft Parents, fpread over all the foule, having the feeds andfpawne of all finne in it.

The!

The Returning Backflider*

The Church of Rome makes it leffe then other finnes, as indeed Popery is ignorant both of the height of grace, and of the depth of corruption^ for, if they knew the one, they would be more capable ofthe other. Why doe they not con ceive aright of gr^ce, and ofthe height of it ! bccaufe they know not the depth of Originall finne. And indeed the true knowledge ofthi difeafe is proper cnely to the child of God in the true Church: none but hee knowes what Originall finne is, others can difpute and talke ofir, but nonefeeles it but the child of God. Now all other particular a£uall finnes, be di feafes flowing from hence: fo that all difeafes in this kinJe, arife cither i.from our felvts> as wee have afiminarie of them in our owne beans: orelfe, ^.porn> the infection and contagion of others: or 3. from Satan, who hath ibcicty with our fpirics (as men have with theoutward man) commingin bjrhis fuggeftions and our interwiningofthem: To that in that rcfpe<5t, fin is like unto a woundwd. %dijeafe> in regard of the caufeofthem.

And, in regard'of the effects, finne is like a d-f.afe. Difeafes if they be neglefled, breed death itielfe, and become incurable; fo it is with'the difeafes and finnes of the foule, neg-1e<ftthern, and the beftend of them will be dcfpairc in this world, whereupon wee may ha^'e advanrngeto flieunro the mercy of God in Chiift. This is the end of finne, either to endinagocdc!cfpaire, or in afrui.leffe barren

dcfpaire

129

SER. V.

I.

Sinneli^e a difeafe in rt-garJoj tbe caufc.

1.

Sinne is lit^e a difeafe in re-gird of the

SER.V.

Rom, 6 13.

Mfr/5?.

The Returning

Jefpaircat the houre of death leading to Hell, when they have no grace to repent. TktwAgts if font if death>&c. Sinneit felfeis a wound, and that which riferh from finne, is a wound :oo, doubting and defpaire: for this difeafe and wound of finne, breeds that other difeafe,

defpaire of mercy, which is the beginning of Hell, the fecond death. Thefe things might be further ialarged, but for the prefcne onely in generall, know,That finne is <* <///?*/?

dawotind of the fettle, fo much worfe then the difeafcs of the body, by how much the fouleis more pretiousthcn it, and the death of the foule more terrible then the death of the body. Si fine if adifeafeand a wound: for,what is Pride but a fwelling t what is Anger, but an intemperate hcate of the foule like an Ague as it were ? what is Revenge, but a wild-fire in the fouled what is Luft, but a fpreadingCan ker in the foule, tending to a confumption? whatisCovctoufneffe, butasafword, aperpe-tuall woundcr of tiie foulc, piercing it through I with many forrowes ? what is Security, but as it were the Lethargic and Apoplcxie of the foule? and fo wee might goe on in other re-fcmblances.

Bu? it may be demanded, how fliall we know I that weareficke of this fickneffeard difeafeyou fpeakcof?

How doe wee know that weareficke in bo dy •? If the body be cxcreame cold, we know j there is a diftcmpcr, or if it beextreamehot: foj

The 'Returning Backflider.

ihhc ibulc be fo cxrrcainc cold, that no heaven ly Motives or fvveet Promifes can worke upo ir,ftirreitup, then ccrtainely there is adifca upon the foule.

If the foulcbe inflamed with Revenge anc Anger, that foulc is certainely difeafed: th temper ofthe foule is according to thepaflion :hereof, a man may know by his Pafions, whe he hath a lick foule.

If a man cannot relifh good dier, then we count him afickc man, fo when amaneanrjp relifh holy difcourfe, nor the Ordinances o God. You have fome men, that can relifh no thing but profits and pleafures, and fuch vani ties,but no divine thing, fuch have ficke foule undoubtedly*

So againe, a man may know there is a dead y fickncfleand forenefle upon the foule>i when t is fenfeleife of its wounds, and 2 is fcnfelefle of that which paflfeth from it: as men (we fay) arc ready to die, when excrementall things >a(Te from them without any fenfe. So a man nay -know that he is defperately foule-ficke, whcnoathcs, lies, and deccitfull fpeeches pafle rom him, and yet he is fcnfckfle of them,they hinknotofthem, they meane noharme-.doth , hat argue a found ftate of body, when a man is ! fo defperately ill, that he feelcs not his bodily hurts, and is this a good ftate of foule, when thefc filthy things come out from it infcnfibly ! itisanargumeut of extresms deadncflTe of fpi-irreverence, and of adcfperat iinne-fick K foule,

._

The Returning Backflidtn

foule, whenihere is no dread or awe of the Ma-jeftyof Godj letfuch looke about them: it is an aggravation of thedangerofthc foule, this kind of temper. We ufually fay, when thefto. roackc is fo weake that it can hold no nouriflv ment without cafting ic up againc as faft as it receives it5 certainely fuch ancnejs Cckandin a dangerous ftate of body. So when a man hcares and heares, and reads and reacfs, and di-gefts nothing into nouriftiment, but all is left where he heard it 5 it is afigne that they have fi<?ke foules, when their retentive power is fo weake. And there is certainely fome fickncfle, fonte dangerous obftrudion in that foulc, that cannot digeft the wholefome Word of God to make ufe of it • fome noyfome luft then cer tainely obftruds the foule which muft be pur ged out.

It is apittifullthingto fee thedefperate con dition of many nov/, who though they live un der the tyrannic of finne, yet flatter their owne I difcafe, and account them their greateft ene-mies, who any way oppofe their ficke humour. What doe they nioft cordially hare ? the found preaching of the Word 5, the very fight of fuch an one^whofe calling hathbeenetoput us in minde of our finncs, cvill courfcs, and vanities of the world 3 is loarhfome and offen1 five to carnall men, in whom corruption is growneup to fuch a tyranny, that it fwaycs the whole f@ule to devife how to fatisiie it. Man is fo difeafcd, thatthofe lufts in him (which he

ftould

The Returning Backflider.

115

fhould labour to fubduc and mortifie by the R * power of the Spirit) docfoover-fwayhim,tha all his life is nothing elfe, \>\\t a difeajc and bad fliJirtg'mto fin. And as if we were not corrup enough our felves, how many are there wh feed their corruptions^ when they frequent I places and company, whom they cannot b without,and are as fifh in the water, feeding the old man in them, So that fuch are not only fick >ut defend, maintains, and feed their fickneifc heir whole life being fpent this way: wh^ hey laugh at, and make Pride their cbaint and w~ fitment>*$, the Prophet fpcakcs. Thisisfpoken that we may take up a lamentation for the vilc-nefTc of mans nature, and to teach us how to judge aright of men, when they devife how to have their liberyflrengthcned to goeto Hjll(as it were) with an high hand: having their will fo fortified that no man is able to deale with them, thwart them,or teach them any thing. If it were offered to moft men to have what eftafe they would in this world : what are their withes and defires «? O, that I might live as I lift, that I might have what would content my pleafures, without controule, that I might have no croffcs, but goe fmeothly on : yet this which is the de-fire of tr oft men, is the moft curfed eftate of all, and moft to be lamented. Thus it appearcth, Sinne is a wotwdwdadfetfe: what Ufe may we make of it ?

Ifthisbefo,theninthefirftplace,letusl<now and confider, That no mnn who lives in finncs I

K

un-

SB*. V.

Vfe 2*

The "Returning BackJIider.

unrepented ofanduncured is to be envisd, be they never fo great. Who will envie. a man that hath a rotten body covered over with glo rious attire? when every man knowes that he car ries a rotten difeafe about him, ekhcrfome! difeafe in the vitall parts,or from the rottennefle of fin, which puts a kind of fliarne and fcornc. J Canwepittie a man thus in glorious attire ha- j ving a filthy body under it, thus covering' their njakedaefTe, in whofe cafe we would not for any thing be: and are they not much more tobe pittied who have ulcerous foules, galled and pierced through with many finnes? when we fee men that are blafphemers,fwearcrs,men guilty 1 of much blood and filthineffo and of many finnes hanging upon them, to envie fuch a mans greatnelTe^s extrcame folly. O, he car ries his deaths wound about him (as we fay) he is firicken already in his fide with a deadly dart 3 without the healing mercy of God, there is but a ftep betwixt him and eternall death 5 where fore no man is to be envied for his finfull great-nefle.

Againe, if thisbefo^that finne is a difeafe and wound of the foule, let us therefore labour to cure It prefently. It is defperate folly in men to neglcft their bodies, when they know that they are prone to fuch and fuch difeafes which are growing upon them every day : how carefull are men (perceiving this much) to prevent di-feafesby timely phyfick? all finnes arcdifea-fes, and growing like difeafes run from ill to

worfe

The Returning Fackjlider.

* lim«3.ij.

worfe and worfe. Wicked men (faith the Apo-^ ER> V-ftle) grow worfe and worfe. Therefore,if fin be adifeafe, prevent it prefently s for as wee fee, Hercticks and other the like are hardly found, butatthefirft: and then are hardly cured :fo,if wenegle&thedifeafcs ofourfoules, they will breed a confumption of grace, or fuch an ill temperoffoule> asthatit cannotwell defireto repent. Nay when a man lives in wicked re bellious courfes long, God will give him up to fuch terrors of confcicnce, that it will not be ga-cified,but upbraid it fclfe, I have been afinne-full wretched creature, mercy hath beene offe red me againe and againe, but now it is too late, having out- flood all the meanes of grace,and re-je&edthem. When they have confidered that their lives have for a longtime beene a meere rebellion, and tfiat they have pus off the checks of confcience, the admonitions of the Word and Spirit, with the motions thereof: it is long in this cafe before a man can have peace; for anfwerable to the continuance in fin, is the haid-nefleofthecure,ifitbecuredarall. « :

Therefore there is no dallying withfinhe,! fliall repent at length, but not now; yet awhile I will continue thefe and thefe comfes, I fhall doe well enough;^, as if a man \vho were ficke or defperntely wounded, fhould fay,I fhall] doe well, andyetnegleftto fend for the Phy-fitian. None arefo defperately foolifbin cafe ofthebody, why fhould wee for our foulest is not that in much more hazard then the body,

K ? if

Thattbereu

lay repentance,

The Returning Backjltcttr:

thefinfuttne/c

us fo ftnne;utl twdcarck/s.

.. V. j if wee had ipirituall eyes to confider of it? The Tbatvwt of\ truth is,people are not convinced of this; hat fin MMMjM^ I ; s f UG hafickneffe, which isrhereafon they are fo careleffc of ir. But when the confck nee is 2-waked, as it will be one day, heere or in Hell; then they will be of another minde. Nay,in this world, when friends, nor riches, nor any thing can comfort: then they cry out; O that they had not been fofooliflyhcy wcu'd give aworld(if they had it) for peace of confcience s this will be the beft of if,for men th at go on in 6*\, Thei foi c, before hardndTcof heart grow upon us (that di-feafe following the difeafe of finnc) let us take heed, and lab ;ur to have o".r fcules healed in time. Thus we have found, That finne is afick-itefft: for fo much is implied, when he faith: 1 witthtalc their backcjltdwg. Whence the dired Obfervation is,

That God is the great Pbyfitian of the Scule. "For he faith here, I will he ale their fo t\\2thealing implies,the taking away of

i. The Guilt office ^ which is the venome of it: by luflifcrtioa,

7. The Rage of fi#, which is the ffreading of

3. The Remooving the judgement upon cur ejlate.

For (inlefle God be the more merciful I) thefethingsfo!low 3 where there is finne, and breaking of his law, there is a flare binding over to damnation and guilt; whentliereis a iinne-full difpofition raging,and bringing us from one

degree

The Returning Backflider.

degieeoifinnetoanorher, then there is Gods judgement and wrath revealed from Heaven a-gsinft this. Now when Godheales, heheales perfe&ly, but in fo-me regards flowly, as wee (hall fee hereafter. In regard of Forgivaujfi of finncs, he healeth perfectly • but by little and little, in regard of the other of Sarxftificanon>he flops up the iffues of onr corruption by liccle and little. For other things, and judgements in this world, he remooves the malice, and takes a\vaytheftingofthem, which isthevenonyj as he faith after wards, For mine ginger is tur ned away, which being remooved and turned from things, then they arc no more judgements. What cared Paul for imprifonment, whenhce knew Gods wrath accompanied not the (locks ? let wrath be taken from the fuflfcring; that the foulc be found, then it is no matter what condi tion a man be in, he carries Heaven and Par:, dice with him. Therefore, fo farre God re mooves thofe difeafes and ficknefles of condi tion, as they carrie venomcinthem: fo chan ging the.condition, that whatfocver we fuflfcr, it hath the nature of an exercife, medicine, or cor-re&iononely. But that which invcnomes all, and makes the Icaft croiTe a curfe, and finkcs deepe, is the anger of God joyned with things. The Icaft erode when it carrieth with it the an ger and vengeance of God, and reports that to | the foule; I have offended God, and it isjuft i with him thus to infl id wrath upon me: this is terrible, and it puts a fting to the crofle. Now

K 4 God!

SER. V.

Reafon

Reafon 2.

The Returning Back/litter.

God here proraifeth to remoovethat, / mli\ heale their backeflidwg ; This principally in the firft place is meant of healing in regard of lu-ftifcation ; taking away that guilt from the foule,! which inthralls it,and binds it over to condem-1 nation and judgement. God will ftt the foule j at afpirituall liberty and fo heale it. Thus you' fee the point cleere, Tkdt God is the great Phyfi- \ tian ef the foule.

For, God who made the foule, knowes all th^, difeafes, windings and turnings of ir; he is an excellent Anatomift, all things are naked and of en before his eyes, he knowes the inward part of the foule, the feate of all finne. We know not our felves as he knowes us^therc is a miftery of j felfc-deceit in the heart which he knowes, who! canfearchall the hidden corners of the hearty! which is the Reafon why he is fb good a Phyfi-' tianand fo excellent, becaufehe is adifcerner and fearcher of the heart, who can fee al! 3 and fo can cure all, being above the fling of confci. ence,he hath a remedy above the malady, he is greater then our conference, therefore hec can cure our confcience.

And in the next place, as hee can beak our

foules^ fo hec is willing to doe it : which his |

j wiliingneffe we may know by the medicine hee

I doth it by j his owne dcare Sonne; hee hsth

| provided a pla^fter of his Sonnes blood to heale

I us. And befides his owne inward wiiliagnefTe^

j being now a grat ions Father to us inChrift)?-

fws heefcndshis Amba{I:\dors to healc and

cure

The Returning Backjlider.

cure us in His Name, to apply his medicines, and to bcfeqch and intreate us to be reconciled, GodbytherVmtreats us to intreat him for par don and mcrty, and is fo willing to be intrea-ted, that ere we fhallfetout; hce teacheth us words (as we heard) Take ur.to you words^&c. as he is an able, fo heeis a willing Phyfitian. Chnft the great Phyfitian together with his Fa ther expefts not that we fliould fiift come to him, but he comes firft, and fends to us. The Phyfitian came tothefick,though for the mpft part the ficke(if sble) goetothe Phyfitian. But here is the contrary, hee camo from Heaven, tooke our nature upon him, and therein died,by which his blood-fhcdding he fatisfiedthe wrath of God, juftly offended with us. So he heales our foules that way, having undergone the an ger and wrath of God, that his blood might quench and appeafe that anger, by aplaifter thereof made and applied toourfoules.

Doe we doubt of his willingncfle, when hee comes to us and calls us,Cto»<? unto me ally ee that labour and are faavie laden, <wd 1willgive you reft. It is his Office which hee hash afliiincd to healeourfoule. The many cures he hath done, fheweth the ability and willingneflTe of the Phy fitian, cures whereof we are uncapubleof, by reafon of our meane condition. A King as his place is greater,fo fometimeshis finnes arc grea-terthen others are : yet hee cured&tmiffctb that finnefull King, togetherwith ijfarjMig-dalen, Pattl,Ptur, and the reft, who were a com-

nanv

ER

V.

I o.4.

Ifa.5j.io.

GoJt nefft

Mit.

Pfal.ii9.49.

Ezek 16.6.

The Returning B*ckjlider<

pany healed by this Phyfitian. Therefore all this is for the glory of our Phyfitian, we may fee what he can doe, by what he hath done: as amongftusj Phyficians are fought after, accor ding to their ski! land cures done. Confider in the Sacrament how ready Godhtocure and to healeus, how grations he is in the Sacrament of Bnptifme, wherein he ingagcth us to be-leeve, admitting us into the Covenant, and pre venting us with mercy, before we knew what a Covenantor Scale was. Andfoto perfwadc us of hiswillingnefle to forgive our finnes and heale our Rebellions^ hee hath ordained the Sacrament not for his fake, but to ftrengthen our weake faith, and help us. The point iseafie for matter of our undemanding, but hard in regard of ufe and Application: efpeciaily when itfliouldbemadeufeof, in time of temptation, then let us lay it up as a comfortable point, this j gratious Promife of God,/ wiUhealc their backfli- \ ding* I mil love them freely^c. Lay this upa~' gainft thehoure of temptation, make ufe of it then, alleadging unto God his owne Promife: and nature: as David did, Lwd-remember the Pro. '\ mife wherein thou haftcAufedme totntft. Thou haft I promifed ^Ardomng^\^healmg^\\ ourrranfgref- ] fions,^- Remember thy free Promifes made in | Jefus Chrift. God cannot denie himfelfe nor his i Word, but loves to have his bonds fued: re-j member this.

And when confdcnceis furprized with any I finne (though it be ntver fo great) lookenot|

o-v 1

The Returning Backflider*

on the difcafe fo much, as who is the Phyfitian, and what his plaifter and medicine is? >God is the Phyfitian, and the blood of Chriftisthe Plaifler. Whar if cur finnes be ww^w-^there is an Ocean and a fea of mercy to fwcll above and cover theft mountaines of our finnes. Our finnes in this cafe are like fire, which falling ie-tothe (ia, is by and by quenched. What if our finnes be of never fo long (landing (as thefc their backcflidings heere, had continued hun dreds of yecres, wherein they were a backe-fliding generation) yer,it is no matter of what ftanding or continuance the difeafeis, folong as God hath promifed to be the Phyfitian, and the blood of Chrift is the Plaifter that heal-ethus. TheQjeftionisnot, what, how many, how great, and of what continuance our finnes are: but how wee (land affe&ed towards them, hate them, and refolve againft them. That fiine cannot hurt us which wee fight againft, moi'tne for, complaine of, refolve to leave, and i rutly hate. Let us never (land then in corn-parifons with our finnes, which beare no pro portion to the infinite skill and power of our great Phyfitian : and to the infinite woikc of Chrifts all-fufficicnt fatisfadion. What canft thou objcd O man? // if Ckrift that juftifeth the ungQ%ly> who art thou that condemneth ? It if be that d{id t yca rather who it rifenagMne,who is al-fo At the right h&ndofGod andalfo makethintercef-\ (Ion for us. Thou canft not fatisfie for the lead I finne: God hath laid upon him the iniquities

of

SBR. V."

_

SBR. V.

Hcb.ii.29.

Heb.u.6.

iCor.iJ.55

The Returning Backflider.

f us all. 7#* chafti foments of our peace was upon \ im y andmthbttfiripes we arc healed.

Let us therefore be wife for afterwards, icare, reade,lay up, and medicarefor thetime o come, for times will come (if wee belong o God) that nothing will content or pacific hefoule,butthe infinite worth and merit of an j niinite and free mercy apprehended in the face \ of JefusChrift. When our fins are fee in order | Before us,thefinnes of our you h, middle, and old age, our finnes againft confcience, againft h£Lawand Gofpeli,agaiaft examples, vowes, j Promifes, Refolution, and admonitions of j the Spirit and fervants of God. When there j (hall be fuch a terrible accufer, and God (hall perhaps let the wounds of confcience fly open and joyne againft us; when wrath ftull ap-peare, be in fome fort felt, 'and God prefen-:edtothefoule, as aconfumingfire, no comfort in heaven or earth appearing, hell beneath feeming ready ta revenge againft us the quar-rell of Gods Covenant, o then for faith to looke through all thefe clouds, to fee mercy in wrath, love in correction, life in death • the fwcctneffe of the promifes* the vertue and merit of Chrifts fufferings, death, refurrre&ion, and interceflion at the right hand 5 The fting of death removed, finne pardoned and done away, and'glory at hand 5 In fumme this pro-mife made good, which leads unto all this happinefle (as wee (hill by andbyheare)/ will bt*lt their backejlidt&gjwill love them free-

h.

The Returning Backjlider,

ly, for mw anger is turned away. O this is a marvellous matter then to be perfwadcd of. Therforc let us mal^e a right ufe of thefe words in due feafon.For they are> like affles of gold with f i fares of (ifoer, like balmetoagreene wound, like delivery in afhipwraeke : but indeed all comparifons come farre fhort of this illuftra-tion, as the terrour of incenfed wrath in the feaiefull apprehenfion of eternall unfpeakeable mifcry is beyond any other feare, apprehenfion, or joy.

Butleaft this grace be abufed by others (Tor wee muft not with-hold the childrens bread, for feare others partake with them unto whom it belongs not) let them know this much, that thofewho turne this grace into wantonncffe, and willbccvill, bccaufe God is thus gracious 5 that there is no word of comfort in the whole Scripture for them, who ftand refolved togoc on in their finnes, prefuming of mercy. See what God faith in this cafe. Leafl there flmtd be among you aroote that heareth g^ttand \vonne. wood : and it come topnffi when hse heareth tht^> rvordscfthit curfe that hee blefft hiwfdfe in bt$ heart, faying,! fiallhave fcacc, though 1 walker in the imaginatiev ofmtne heart, to adde drunken-neffeto thirfl^rhe lord will not fp are him, but then I the anger of the Lord and hi* jealoufie, (ha/1 fmoake agxnft that man, and all the curfes tbtt are writ* ten tn this booke flail lie upon him, and the Lord I flail blot ont hi* na mi from under Heavtn. God .will wound the hairy fcalpc of iich an one?,

who

41

SER. V

Prc.iy.n.

DC ut. 19* 18,

SSR. V.

Rom,*.?.

The Returning Backflider.

2, Chro.i6.ii

who goes on in his wickedneflfe, and meanes to be fo. And in the New Teftament^ thofe who thus make a progrefie in fin,what do they? They are faid to trcafure up unto tkemfdves wrath again ft the day of wrath, and revelation of the righteous judgement of God. Therefore Gods Word fpeakcs no comfort to thofe who pur* 3ofe to live in any fin. Al the comfort that can be [poken to fuch is, That yet they are not in hell, that yet they have time to returne to this great Phyfitian ofthefoule. But take fuch an one in hiS prefcnt condition, he can have no comfort in this eftate, wherein there is but a ftep be-twecne him and hell 3 So as when the rotten thred of this uncertaine life (hall failc, or is cut afunder,downe they fall. We have no comfort heere for them, till they returne; This pictious balme belongs to the wounded confcience t Briefly for ufethen.

Seeing that our God is a healing God, as wee can admire the wifdome, skill, and exceHencie of our Phyfitian, lo Ictus much more make ufe of him, upon all occafionsj Truft and cleave to him,not like good i^ffa(but not good in this) who forgot himfelfe, and fern firft to the Phy-fitians. But let us efpecially rely upon God and looke to him, who can create helpe, and muftblefle all meanes whatfoever. Hee is a healing God, who will heale all rebellions, and the moft grievous fickneffes; he is a Phyfitian that is good forallturaes.There are fome di-feafes which are called the fcorne of Phyfitians,

as

The Returning Backflider*

3 wherein in fomc cafes, they are put to a^ftand and know not what to dee; but God is "never at alofTe, his skill cannot be fet downe, he is good ac all difeafes; to pardon all manner of fins.T^"":' forc-Jetusgoetohim for cure, S"***5f* 1S neither finne, nor 9 n^, nor terror of con-fcieno- *«/uig tncreupon which can be io great, but God can cure both the fin and the terror, (if ^e'takcarightcourfe) and fpeake peace ro the foule. God is a healing God, arifing when he comes,^/^ healtngiv hts wings. A she (aith,/ will hcalc their rebellion } &c. And as hce is a healing Phyfman, foheputshis patients to no charge; for as he faith,f will heale their backejlidtfig, fo he faith,/ will love them freely.

Therefore let us the more build upon this truth, which is indeed the fum me of all God-lincffc; For wfatis theGofpell, but the tri umph of mercy* doe but confider the fcope of God in the new Covenant, whereof the Sa crament is a feale: which is onely to (hew forth the exaltation of the Grace and Mercy of God in jefus Chrift, above all urworchi-ncfie whatsoever. For all there, is for the glory of his Mercy. For in the Covenant of grace, mercy doth triumph againft judgement andjuftice, which mercy of God in Chrift is ftid by the Apoftle, t$ raigw unto life ever-Lining by Iefits Ckrift our Lord. It reignes, and hath a reciment above, and over all. For mer cy in God ftirred up his Wifedorne to dc vife a

way

__

SER. V.

MaU.2.

Tl&tfree mtrcy is tbe fcope of GoUin toe new (0-venant.

V.

The Returning Back/lidtr.

teft fin which is pardonable is to deni&Godthe glory of his mercy.

I'ial. 145

77uf we honour G 3,1 mo ft of all hygmin? him the glory o/ bis mtrcy.

way by fhedding of the blood of Chrift Jefus God-man, to iatisfie divine Juftice, and re-joy ce againft it/But whence comes this that juftice fhould be fo fatisfied; becatife a way is

^ out how none of Gods Attributes are

>fer$byu-— rVw Wherefore in any temptati on when we are prout ^ ^ifot of Gods love ; fay, what (hall we wrong Goo more bj «<»iUn$ in queftion his mercy, and the excellency of his loving kindnefie,which is more then any other finne we have committed ? This is a fin fuper-

?.ed ;againft his Mercy, Power, GoodnefTc, Gratioufnefle and Love in healing of finne: which takes away the glory of God in that At- j tribute, wherein he labours to triumph, raigne, j and glorifiehimfelfe moft, and which is ovtralll his wwkes. Therefore hee that offends herein, j in denying God the glory of his great, tender j unfpeakeable mercy, whereby he would glo- i rifie himfelfe moft in the Covenant of grace,he offends God moft.

Therefore, let us at fuch times as God awa kens confcience, be fo farre from thinking that God is unwilling to cure and helpeus, as to thinke that hereby we (hall Honour God more by beleeving, then we difhonoured him .by our finne. For t he faith of an humble contrite finne r it glorifies God more then our better obedi-1 cue in other things doth : becatife it gives him! the glory of that wherein he delights, and will j be moft glorified : the glory of his mercy and, truth, of his rich abundant mercy thac hath n&

bounds. 1

Gen.

An

bounds. Thereisnocomparifon betweene mercy of God in the Covenant of grace, and that to {^Adam in the ftate of nature : for in the firfthedidgood to a good man, firft he made him good, and then did him good: but when mandid degenerate, and was fallen into fuch a curfedcftarc as we arc, for God then to be good to a finner, and freely to doc good, here is goodneffe indeed,triumphant goodneflc. Cainc was a carfed perfon, whofaid, my funifitnent is greater then c&n be born? wee know who fpake it; no, God is a Phyhdan for all difeafdfc, fthcy be crimfonfwnes, hee can make them vtnte as wooll.

Who would not be carcfull therefore to earch his wounds, his finnes to the bottbme •? et the fcarch be as deepe as we can, considering ! wr hatthere is more mercy inc/od, then there can >c fi.wt in us. Who would favour his foule, efpccially confiJering, if he ncglcdt fcarching f it, finnes will grow deadly and incurable pon that negleft. Let this therefore incouragc is not to fpare our felvcs, in opening the vounds of our foules to God; that he may pare all. Thus we faw formerly, The Church icre is brought in dealing plainely with God and confeiTing all (for flie had an excellent Tea cher) and God anfwers all; beginning with his, / will he A!C their lAclttttiding. They were dolatcrs^and guilty of theiinnesof the fecond Tablcinahigh meafure (no pettie finnes) yet ~ od faith, / will heale their lAcktJlu&ng> &c.

L Which

The Returning

obfew*

7.18,

Which being healed, then an open high-way is made for all other mercies whatsoever, which is the next point we Obf crve hence;

That the chiefe mercy of all, which leades unto ah the reft,is thefardon and forgiveneffe of fins.

Healing of the guilt of finne we fee is fet in the front of thefe Petitions formerly {hewed which as it is the firft thing in the Churches defire, 'Take away all iniquity,&e. So it is the firft thing yeelded to in Gods Promife; j mil heale th:ir backejlidingj&c. Pardon of fin aid cure of finne, whereby the confcience cea-fethro be bound over to condemnation is the firft and chiefeft blefling of God^ and is tha for which the Church falls out in a triumph Who is 4 God like unto thee, that pardoneth ini quity, and faffeth by the tranferefion of th

tfn&nt of his hemzge, bectttfc hee delighteth in mercy ? fee. And this isthat excellent and fwee conclufionof the new Covenant alfo, where upon all the reft of thofe former foregoin mercies then? are grounded : for, I will for^ their iniquity, and I mil remember their finne n mere Yea this is the effe<3 of that grand Pro mfe made to his Church after rhe returne o their captivity. In thtfe dales, and at that tim [faith the Lord, the iniquity of Ifvael frail b fought {or, And there frail be none, and the fi of ludah, and they frail not be found^ for, I w fardonthem wbomlreferve. The point is plain andclccre enough^ it needs no follov^ing. T Reafon iSj

B

The Returning Backflider.

J49

SBR. V

Reajon

Anfa.

ftnnes.

Bccaufe it takes away the interpofing cloud: God is gratious in himfelf c, pardon of finne re-moovcs the cloud betwixt Gods gratioas face and the foule. Naturally God is a fpring of mercy, but our finnes flop the fprirg, but when finne is pardoned, the flop is taken away, and the fpring runs amaine. God is not mcrci-full,as a flint ycelds fire by force, but as a fpring whence water naturally iflues.

Stcir g f .rgivenefle of fins unftopsthis fpring, why doe we not feele this mercy { ^

Surely, becaufc fome fin or other is upon the file uncancelled, perhaps unconfefled, or be-caufc we are ftuft with Pride that we bcleevc **>* f ene °1 ' not,or are fo troubled,or trouble our felves, that we apprehend nor, or beleeve not the par don of finnes confefled and hated. But furcit s, Forgivenefle of finnes unftops the faring tf wrcj, and uwailes Gods gratious face in lefts Chrtftuntotu. Sinrac being not pardoned, this ftops, as the Prophet fpeakes, our iniquity is hat which keepesgood things from us. Ther-bre the checfc mercy is that which remoovcs, hut which unftops the current of all mercy :,/

// bfale their backeflidin^&c. Lookeas a con demned Prifoner in the Tower, let him have all contentment, as long as he is in the difplea-lire of the Prince, ftands condemned, and the cntcnceunreverfcd, what true contentment can lehave? none at all. So it is with a (inner, that lath not his pardon and quietus eft from heaven: ecld him all contentment which the world

L 2 can

SfiR. V.

!onah 1.4. Iofh.7.U,

Heb.ii.J4,

The Returning Back/litter.

can affoord; all the fatisfaftion that can iffue

torn the creature; yet, what is this to him, as

ong as he hath not mercy, and that his confci-

ence is not pacificd,becaufe it is not cleanfed and

wafhed with the blood of Chrift ?

Sinnc is like lonas^ whilfthe was in the flu'p ther<2 was nothing but tempeft: like ^4chan the Army, whilfthe was not found out Gods judgement followed the.campe. Sinne is tha which troublcth all, therefore it nuift be taken

ay firft, and therewith all evill is taken away: therefore, the fir ft mercy is a forgiving,! pardoning and quieting mercy. When the blood ot ] fus Chrift by the hand o£ faith is fprinklcd upon the foule, God creating a hand ©f faith to fprinkle and fhed it upon the foule $ Cbrift loved mee 9 and gave bimfclfe for mez^^ then the foule faith, though my finnes be great, yet the fatisfa&ion of Chrift isgreaer: God hath loved me, and gave his owne Sonne for mee, and I apply this to my felfe,as it is offered to me, and take the offer, this pacifieth the foijle, as it is written. The Blood ef CHRIST who through the eternall Sfivit offered htm-felfe without ffot to God*, is that which fttr* geth our confcience from dead workes to ferve the living God. To a Repentant finner, \ti\sBlood. offprtnkling fpeakes better things then the blood of ^[ bell: not as his blood cried for vengeance: butrwrcjjiKrcy. When the foule is thus paci fied, there is the foundation of all other mercy j whatfoevcr. The Order is this, when God is

recon-

The Returning BackJIMtr.

reconciled all is reconciled, when God is peace withusinthe ForgiveneflTc of fins, then all is peaceable at home and abroad, conscience is in peace within, and all the creatures at peace without, all which with all that befalls us, have jacommand to doe usno hurt: as £Utv</ gave charge tc the people of ^bfoUm. When God is reconciled, and at peace, all things are at [peace with us 3 for is not he LordofHolls, who f hath the command of all the creatures^therfore this grace of forgivenefTe is the chiefe grace. Tofhewit in one inftance mores David w%s a King and a Propher,a comely and a valorous perfon,but what cfteemed he moil t did he fay blefTedistheman, who is a King or a Prophet, or a valiant War riour, or hathDominion,Obe-dience, or great poflcffions as I have ? O no, B lefitd Is the man rvhofe fins Art forgiven, And who (e iniquities are covered. You fee wherem this holy man D^/Wfctsand pitcheth happincffe^ in the forgiveneffe of finnes : BlcfTed is fuch a man. Though he were a great King, he knew well enough,that if his finnes were not pardoned and coveredjhe had beenea wretched man,

Therefore, this fhould teach us to dcfireofi God continually the pardon of our fins,and we liould make it the cheefc defire of our foules, hat God would (hine Upon them in Jefus Chrift, ^ardon and accept us in his beloved, they goe ogcther.

And bldTc him for this above all other ble£ Vfi ings,asit iSjP/^/.icj.i,^. Blejfe the Lord o my

. V.

SER. V.

Anfw.

& to that God hatt our

I. p

ning there be

The Returning Backflider.

kulc } anda>l that it wthi» mee hleffe his holy , c. Why * Wbtfitgi'vcth all thyimqwucs and alctbalLthyJifeafts. We fh,>uld blefle God moftot all for this, that he hathdevifed away by Chrift to receive (atisfa&ion for fin, ro par don ir>and fay unto cur foulcs, / am thy fa this isthegreateft favour of all.

Butyouaslcc, How dial I I know, that ™ hath healed my fcule in regard of the forgivc-neflc ofiinnes i

The anfwer is, if together with far Jen offmnc ktAltfinne: for God when he takes away ti c vcnomc of a wound that indangers death, the deadly difeafe, he takes away alfoche fwclling of the wound and glowing of it. When hee cerifcthtomake it deadly, he henles the foule withall,and jubdues oar iniquities, as his Promife is. So there is together wiih pardoning mercy, curing mercy in regard of San^ification. Where God is a Father to make us Sonnes, he is a Father to beget us anew: fo where Chrift comes by BleodtQ wafh away our finnes, he^ comes by Water alio and the Holy Ghoft: where hee is zCowf&ner in the forgivencflc of finnes* he is zStft&jftr; And the foule of adiftreflc<J fioncr lookes to the one as Bellas the other, A ; ke the foule of any maci wlK>is truly hum-blcd,what doe you chiefly dcfire ? O^thar God would pardon my finnes: But is that all ? No j That he would alfo heale my finnes, and fub-due my Rebellions: that I may not any lon ger be under the government and tyranny of

The Returning Back/liefer.

__ __ __

my lufts; but under Gods gratious governe- SER « V-mcnr, who will guide mee better then before. '

This we fee to be the Order in the Ltrds I after we are taught ro fay , Forgive M oitr trefpaf-fes, it followes, ^ nd leade us not into tempta tion, bat deliver us from tvill, which is for the time to come: So David) Cleanfe mee from my fecret finnes , and keepe me that prefampttiws Jlns have not dominion over me^ &c. So that this is the defircof an afflided confcience truly hum bled-, curing as well as covering of finne. Ttys isafure evidence that our fins are pardoned.

Then agairte when there ?s ftace, when the foulc feeks this, it is afigne that God hath

HoU-7.

Pfal.i0.if,

heal'd thefotile: For (faith the jnjlifiedky faith, we have peace with Cod through our Lord lefa Chrifl^ the Blood of Chrift hath a pacifying power in forgiveneflc of finnes. When Ion AS was caft out there was aca!me:So when finne is caft out and pardoned, there is a calmcinthefoute; which comes from thefor-givenefTe of finnes.

Againe, Healing is knowncby this, if wee have hearts willing to be fearched, for then our will is cured 3 which U» the ftate of grace is more then our Obedk nee : when we would be better then we are, then certaintly our will is not in! league with corrupt ions. Now where the will) is fo much fandtificd, Irefjlvctobe better, [j would be better, and 1 ufc all mranes, b.imjj glad when any joynes with me againft my cor ruptions, I am glad of all fuch advantages,

L 4 here!

2.

By Peace, Rom. 5. i. j

When »tare

By our eftima, tion of heavo

ColofT.j.1

The Returning Backslider*

icre is a good figne. As now,when a man goes o Church,and dcfircs, O that my corruptions might be met withall, O that I might be laid open to my felfe,and know my felfe better then I lave formerly done : this is the defire of anin-jenuousfode. Where there is no guile of foule, a man is glad to have himfelfe and his corrupti ons difcovered>whercas another frets and kicks, and rageth againft the Word of God, which is a figne that there is (ome league betwixt him and his fin. You have fomc, that above all things m\,he world,rhey would not have fuch and fuch downe- right Minifters: O take heed this is a figne of a hollow heartland that a man is in love with his difeafe : can there be a cure where there is-alove of the difeafe ?

Nocto name many, the laft (whichis ahigh pitch) fball be by our estimation of things hert^? and above : What hath this healing wrought in thee? What eftimation of things? How is thy heart weaned from the world «r How are thy af-fe&ionsfet on things which are above? When afick man is foundly recovered, though his di-ftempercd pallate could not relifli the beft meaics in his fickneffe, yet now he rclifli:$ and loves the beft mod of all. v Looke then to felves, how forget we with blefled S.Pa things which are behind, frtfiing hard to the marke which is before^-for the high price of that Calling ? How.ftand we affe<5ted to long for our Countrey, this world being only the place of our pilgri mage?- Surely a joule that is foundly healed Js an

an.

The Returning Backflider.

undervaluing foule, to ufc this world and ali things therein as though we ufed them not: anc itisalfo a valuing Joule, to covet fpiritual! things above all. O(fai h David) how I love thy law, it a my m:d(tatio* All the day. I love thy Com mandements above gold,y ca abovejinego!d.~£\\e joy of this eftate,# 4j0y unffaktM* and glorias : o which it is (aid, theftrongerfiall not middle with. This much concerning the difeafe, before we cometo the eureka Qoeftion arifeth.

Whence then comes a calme in a carnall per-fon? *

From ignorance and deadnefTe of confcience, or from diverfion: as a fick man when he talkes with another man that is his friend, his minde sdiverted that he fceleth not his fickneflfeall ic while; fo wicked men, either their confci-ncesare feared, and they goe on in fin, or elfc ley havediveifions.Greatperfonsare loath to ieare,andareufually full of diverfions, from ic time they rifc,till they fleepe againe : all di-erfions bufie confcience about other things, fo ley keepe themfelves that it may not trouble lem. But the peace of a true Chriftian comes torn another ground ; from found knowledge f his difeafe, and from found fatisfa&ion, by "aith knowing Chrift; the Spiric of God fea-ing this knowledge to thefoule: if peace be uis fetled, ir is a figne of a found cure.

But you will fay, How (hall I know that my ns are pardoned,whcn I am lubjcdt to thofc fins ill?

Not

'55

BR.

Pfal.ii9.7f.

I Pet. i.8.

SBR. V.

\ HQKV \ pardon of Jin t when cotrupti' Ion gives foyles

The RetwmngBackJlider.

Not to fpeakc of tranfient a&uall finnes, that are paft and pardoned when wee have repen ted of them: but of the rootcof all finne 5 which is weakeneCfe and corruption in us, fortified and (asrtwere) intrenched by nature, occafions2nd cuftome, of this the Queftionis; How to dif-cerne of pardon> the rooteof finne remaining, and now and then foyling us? The Anfwens Affirmative, we may have that finne pardoned, which yet occafionally may foyle us ftill. For a man is in the ftateof health, though he have thetiregs of a difeafe hanging upon him,whcre-by a man ofttimes hath fome little fie of the di feafe. When nature and phyficke hath prcvai-led over the difeafe 5 yet after that, there may j begrudgings. So when God hath cured the fbule by pardon, and hath begun to cure in i Sandification, the cure is wrought, though j fome dregs remainc: becaufe thofe dregs are I carried away with daily phyficke, and daily flying to Gv&>Lord forgive etir debts, Lord heale \ at: every prayer and renewing of Repentance j carries fome debt away, till death comes, that; excellent Phyfitian, which once for all per- \ fe&ly cures both foule and body bringing both j there where both {hall have Perfe&ion.

But you will fay, is Gods grace vveake, that; it cannot carry away all dregs of corruption, as^ well as pardon ? Why is pardon in the forgive-; neffc of fins abfolute, when yet God fuffers thcj dregs to remaine, fo as we ftill are fubjedl to the; difeafe of fin?

God;

Tbt Returning Backflider.

God is wife,let us not quarrell with our Phy-fician, for he is vvifer then we our fclvcs. for he makes rhefereliques medicinall tons: as thus, Naturally we are prone to fccurity and fpirituall pride, therefore he makes a medicine of our in firmities, to cure fpirituall pride and fecurity 3 and to fet us a worke. Therefore the lebufites andtherefidue of thatkindc, were Icftuncaft out from among Ifracl, that thereby he might proovelfrael, and leaft they fhould be a prey unro wilde hearts to devoure them. Sofome re minders of the flcfh arc left ftill in the btft, mat thefe wilde beafts might not prey upon their foules, fpiritudll pride, which is a detcteftable finne, robbing and denying God of his Preroga-tive,and fecurity,the grave of the foule: to cure thcfe two efpecially, God makes the reliques and remainders of finne a medicineunto us.

Why doth God fuffer ihcfc infirmities and difeafes to remainein us t

Difeafes are fuffered to put us in minde of in firmities in the roote, which we knew not be-re^ for ifthefc fl-iould not fometimes breake foith into adifeafc, we would thinke our nature were pure: therfore God fuffers them to breake forth into difeafes. Who would have thought that U^lofss had beene paflionate * cercainely himfelfedidnot know himfeifeat the waters of Rrife: that the feeds of anger fhould be in the meekcft man in the world? who would have \ thought that-D^/Vwhofe heart ftnotehhia for ; cutting off the lap of Sank garment, that fo

milde

SIR. V

trlyGtdfuf-fertdifeafet and infirtait;et

Num.zo.i-ft.

SBR. V.

Mat.

cbildienare gainers by tbeir af/Mionsand

In Vfbxt cafe we mty be com*

infraiities

The Returning BackJIider.

milde a man (hould have cruelty in him ? and yet after that, he committed murther. Who would have thought that Pcttr , who made fuch prote-ftationsof love to Chrift, that though all men ferfookehim, yet he would not, yet after-that {hould denie his Matter, and forfweare him ? all which was to {hew us, that it is ufefull for us fometimestohave our corruptions breakeout,to put us in minde what inward weakenefles wee havetinknowneand unfearched in us, and that wee may know the depth of our corruption. G^ds children are gainers by all their infirmi ties and weakeneffes, whereby they learne to ftand flrongcr. Heere is a maine difference be twixt the flips of Godschildren,and thcordina-rie evill courfcs of others: they grow worfcand worfe, the oftcr they fall into fin^the more they are fetled upon their dregs. But Gods child hath the remainders of corruption in him,from whence he hath iafirmities, and whence hee breaks into difeafes: but notwithftanding, cor ruption is a loofcr hereby 5 fortheofter he falls incofinne, it is the weaker and weaker: forthe more he fees the roote of it>the more he hates it, refolvesand ftrives againft ic, till it be confum-mated by Repentance and Sanctifying grace. Let no man therefore be too much caft downe for infirmities, though ofttimes they breakc out, if thereupon we finde a renewed hatred, Repen tance and ftrength againft them: for God looks not fo much how much corruption there is in us, as how we fiand affcded to it, and what good there |

The Returning Eackflider.

there is: whether we be in league with it, and refill it. It is not finnethat damnes men, bat fin with the ill qualities: fin unconfeffed, not grie ved for 5 and unrefifted, elfe God hath holy ends in leaving corruption in us, toexercife, tricus, and kecpc us from pther fins, 7 herefore fin is left

uncured.

"Now the way to have it cured, both in the Pasdon, and likewifcin 9m8tfcMmi we have it in the Context; what doth God fay '. I will heale their back ft dng ,&.&&&?} had fearc^ed their hearts, and thereupon found iniquity j and then prayed, Take away all iniquity, after they had dcfired a divorfe from their finncs, ^Jlur fiallnot favtu* : and when they had fome faith that God would cure thero,and accordingly put confidence in God, the Father of the Fathcrleffe. Then faith God, / will he Ale their backeflidwg, fo that fenfcof pardon in the forgiveneffe of fins, and fenfc of grace, coaies after fight, fenfe, wearineffe and confeffion of finne. God doth not pardon finne, when it is not feene,forrowed for, nor confeffcd, and where there is not fome degree of faith, to come to God the Father of the Fatherle/e, and the great Phyfiti-an of foules. Whenwedoethis^asit is faid in the' Context, then wee find the forgiveneffe of finncs, with the gratious power of Gods Spirit healing of our difeafes. / wtll heale their backfli ding.

Let us therefore remember this, leaft we de ceive our foules 5 for it is not fo eafie a thing to

attaine

SER. V.

Tie way to havefnne cu red hot bin hea ven and infenfe of conference by Sanftifcati on.

orgivene/k of ~nnef be freely wen syetibe reparwgway hereunto cofts f detrct

\6a

Pfal 32,3,4,

The Returning

attaine unto forgiveneflfe offinnes aswethinke. And then againe, though forgivenefle of fins be frec,yet notwithftanding there is a way whcr-by we come to forgivenefle of fins, thatcofts us fomewhar; God humbles the foule firft, brings a man to himrelfe, to thinke pf his courfe, to lay open his finncs and fpread them before God in confdfion, and working upon the foule hearty Repentance: fo to come to God, and wake for forgivenefle of fins,perhaps a good while before th^rebea report of ir. There are none who have fins forgiven, but they know how they come by itrfor there is a predifpofition wrought in a mans foule by the Spirit which teacheth him, what eftate he is in,and what his danger is,whcrcupon followes confcflion, and upon that peace. God kecpes his children many times a long while up on the rackc before he fpcakes peace unto them in the forgivenefTc of fins, becaufe he would not have them thinke fleightly of the riches of his mercy. Itisnoeafie matter to artainc unto the fcnfe of the forgivenefl'e of finnes,though indeed we (hould ftrivc to attaine ir, that fo we may walke in the comforts of the Holy Ghoft. The difficulty of obtaining or recovering the fenfe of forgivenefle^may be feene in D4i>/X,aftcr his fall did hecafily obtaine fenfe of pardon? Ono, God held him on the racke a longtime, Htroa-redttttbe day long* his moisture was turned'into the drought if Summer. But when he had refol ved a thorough and no Height confeflion 5 whenhee had refolved to fhame hirafclfe, and glorifie

God;

Returning Backflidcr,

God; then faith he, but till he dealt thoroughly with his fouJc with out all guile,he felt no comfort. So it k with the children of God, when in theftare of grace they fall into fin • it is no fleighc, Lordhwe mercy upon »tf,that will fcrve thcturnej but a thorough fha-mipg of themfelves before God 5 and a thorough confcflion, refolvingand determining to be un der anothergovcrneraent 5 to have Chrift to go-verne them, as well as to pardon them: God willnootherwifedoit. Becaufehc would glo-rific his rich mercy herein: for who would gfve mercy its due glory, if forgivenefle wrrceafily attained without fhaming of our fclvesf If it came cafily without proteftation and waiting upon God, (as the Church hecre) we fliould ne ver be thoroughly humbled forourfinncs, and God would never have the glory of his mercy, nor knowne to be fo juft in hating of finne in his deare children,who long ago upcn fuch tearmes have attained fenf e of forgivencffe of fins. It is worth our trouble to fearchour foulcs, and to waiteat Chrifts fcete, never to give over untill we have attained the fcnfe of forgiventfleof fio. Jusjieavcn upon earth to have our confciences inbrged with Gods favour in the pardon of fin.

What is the Reafon that many profefie, that God is mercifull, and Chrift hath pardoned

161

mujt watte and be bumbled be fore the fenfe oj tbtjorgivene/e offmnes.

"battlere car

vvofenfe of

if the ground be right, t conceit of mercy : 3nd fuch have beene foimdiy humbled for their fins. ButdoftthouprofeflTe fo wholiveft carclcfly in thy fins and licentioufly _____ ^ ftillj

fiR.

V.

The Returning Backjlicter.

Kll; furelythy ground 4saaught, for badftthou >cene upon the racke, in Gods fcalding-houfe nd fmartcd foundly for fin $ wtyjldeft thou take plcafure ftil to live in finne > O no. Thofe that joe on carelefly in their actions and fpeechcs not caring what they are> did they ever {mart for fin who carrie theaifelves thus ? Surely thefe were never foundly humbled for finne, nor confeffed hem with loathing and dcteftation. Therefore ct us marke the Context heere inferred, after [icy had confefTed, praicd and waited ,refolving Information in their falfe confidence: then God KQm\k\h,Iwillhealttheir backejliding.lt is a fun-lamentall error in a Chriftian courfe, the leighting of true humiliation, which goes along n all the Fabrick and frame of a Chriftian courfe.Letamannot be foundly humbled with he fight of his finnes, his faith is weaker, and his San$ification and comfort the leighten Whereas if a man would deale truly with his owne heart, fet up a Court there, and arraigncj judge,andcondemne himfelfc (which is Gods end in all his dealings, affiuftions, and ludgcments inflided upon us) the deeper wee went in this courfe, the more would our comfort be and the report of Gods mercy, in the fenfe of that which folio wcs: ftedy, for mine ^4 ned AW AJ.

u tur

The end *f the fifth Sermon.

THE!

THE

SIXTH

SERMON,

Hos, 14. 4,5.

**lTi>in love them frctty, fa mine Anger is turned away.

a* the De& unto Jfrael: be/bad grow <t* tb? IMiiejMdcaft forth his Roote & Le banon.

T was a good fpccch of S. uJufin, thofc that are to petition great perfons , they will obtaine fome who are skilfull to frame their Petitions, lead by, .^ ^~^ ^, their unskillfullncffe they: provoke Anger inftccd of carrying away thej benefit dcfired. So it is here with Gods people being to dcalc with the great God, and not be-

M ing

SBR.VI.

The 'Returning Backjlider,

ng able to frame their owne petitions, God (as

we heard before) doth it for them: a ad anfwers

tiem gratioufly with the fame mercies which

le had fuggefted them to aske 5 his anfwer be-

ng cxaft to their petitionss / will heale their

backflidtng* I will love them fnely*&c. where-

n God exceeds all Phyfitiar.s in the world

whatfoever,for they have nature to hclpe them.

Phjfick is the mitt-wife of Nature, helpiug it to do

hat which it cannot doe of it felfe: Phy fick can

do nothiogtoa dead man ^ but God is fo great a

Phyfitian, thithe firft gives life, and after that

fpirituall Life is in lome degrees begun, by little

and little he heales moie and more, / will heale

their bAekJlidingt.

We have anerror crept inamongft fame of the meaner ignorant fort of people, whotbinke that God fees nofinne, when he hath once par-doncd men in Juftification,whofalfely fmooth themfelves in this wicked fenfuall conceit, thinkc they can commit no finne offenfive to God; as though God fliould frame fuch a Jufti-fication for men, to blindfold him and caft duft (Is it were) in his eyes: or juftifiemen to make' them loofe and idle. No, itisfalfe, asappea-reth by this place ,• for how can God heale that! he fees not ? He fees it not to be revenged on' them for ir, but hee fees-finne, to corred it and to heale it. He fees it t>ot after a revengefull wrathfull juffice tocaftusinto Hellanddamne us for it; blithe fees it after a fort to make us fmart and lament for ir, and to have many times

a.

The Returnwg Back/litter.

a bitter fenfc of his wrath and forfaking,as men undone without anew fupply of comfort and I peace from Heaven. Let a man ncglcft San&i-'fication, daily forrow and confcflion of finae, and now and then even craving new pardon for finncs paft, cafling all upon afantaftickc conceit of faith in their juftification : whatfol-lowcs,but Pride, Hardneffc of heart, Contempt of others and negledof better then thcmfelves, and pronencflfcjOUt of Gods judgement, to fall from ill to worfe, from one error to another^ In this cafe the heart isfalfeand deceitful!, for whilft it pretends a glorious faith to looke back toChrift^to liveby faith, and lay allonhimby juftification j it windes it felfc out of alltaskcs of Religion, fets the heart at liberty, negleds Sandification and Mortification of lufls, and beautifying the image of God in them, giviag too much way to the flefh. Therefore away with this falfe and felfe-conceited opinion : which drawes poyfon out of that which God fpeakes to confirme and ftablifli us, That be fees ne iniquity in laco^&c. Whence from thefe Hyperbolicall fpeeches, they thinke that' God feethnot that which we our felves fee, But 5 ^ leswrbackflidinvs, therefore hee fees them, forhowcanheheale a wound, if he fee it not? Ht fees it, but not to their definition whoare free-ly juftified by his grace. But we will have this point, it being too much honour to them to fpcndtime in confutation of it and will rather fay unto it, as ifatah fpeakes of amenftruouscloth, get t bee hence. M 2 _ Now

The Returning Backflider.

gtteft. Anfw.

Now as God is a moft gratious God, never weary of well doing and comforting his people, becaufe it is his nature to be mercifull: Sohee hath futeable expreffions of it, hee goes on with mercy upon mercy, loving kindntffe upon loving kindneflfe. Hee had promifed be fore: / mil heale their Backeflidings, take in fumme all their Apoftacie, all {hill be healed. But this is not all, heeanfwers all the accufa* tions and doubts of Satan : who i

itig againftusour unworthine(Te,mifery,wretch eanefleto have fuch favours conferred on fuch filthy creatures: Therefore, hec takes of a!] with this which followed!, astheyhad prayed, Rttcivewgr*ti0#fy: So thcanfweris full, and fuitable to their requeft.

/ will love ta:m fredy.

Putcafe,thcyoutofconfcienceoftheirowne guilt (hould fee no worth in themfelves 01 caufc why they fliould berefpe&ed: yetlfceieafon in mine owne love.

I mil love tkcmfredy.

But may fome fay, How can God love freely ? Aske shy fclfe, doth no: a father and a mother love their child freely? whar doth the child deferve of the father and mother a great while? Nothing, but the mother hath many a weary night/and fot^e hand with it Hath God planted anaff?<aion in ustoloveou children freefy, and fnallnot God much more who gives this love and plants it inns, bead mitred to love freely. But indeed there is ab

furdiry

The Returning Back/Ht&r.

furdity and infidelity in diftruft. For it is againft reafon to deny the mighty God that which wee have in out' felves. It heedid not love freely how could hce love us at all ? what could he fore-fee in us to love for before hand * the very manhood of Chrift deferved not the grace of union, it was freely given.

/ wtll love them freely.

That which firft of al weobfcrvc hence is this muchi'rttff God loves his peoplejreety . So Rom. 5.8, p, faith the Apoftle, God commendeth kti love to. wards wjn that while we wereyetfwners>Chrift Mi. dfir M : much more being juftifed by hts blood, wee flail be faved from wrath thorough him. The ike wee have in E^ekiett, faith God, Thcre-bre,fay unto the houfc oflfrael, thus faith the Lord God, / doe net this for your fakes o boufc flfrael, but for mine holy Names fake, which ee have profaned among the heathen whetheryee went, i^/fdam when he had finned that mainc _reat finne, what did hce * flic from God, run away, and when God called to him and dc->ated the matter with him, he accufed God , and cxcufed himfelfe. Yet for all this God >ittied him, and cloathed him, and made lim that promife of the bleffed feed. What defert was there here in Adam ? nay, rather he quite contrary : yet God loved him ftedy. The fame may be faid of S. Paul for the imc part a pcrfecurer, what deferving was hercinhim? none at all, yet hee found Gods rce love in his converfion: for faith God to

M 2

Luke if. 10.

Rcafon i.

Reafon 2.

lam. 1.17*

rfe

Cuke 17,10.

The Returning Batkjlider.

) He it achofen vejfellunto mee, to bear e my, nam$ before the Gentiles. Here was no defer-vingin 4 S.P4«4 but Gods free ele&ion which in time tooke place3 and fo we may fay of the/W/-gall having f pent all^his Father pardoned all and loved him freely.

The Reafon hereof is. i. Becaufe it is hit name andnaturetobcgratious, and t© love freely, and whatfoever is Gods nature>that hath a frc edonie in the working.

2. Becaufe no creature can deferve any thing at G0ds hands, i. Becaufe by nature we are all Gods enemies and therefore what can ene mies deferve* nothing but wrath and venge ance. 2. If we have any graces, they are the gift of God, and therefore we deferve nothing by them^thcy being of his owne gift. So S. lames fpeakcs. Every good gift, and every perfitt gift, is \ from above and cowmeth dorvnefremthe Father of \ lights with tvhdm is no variahlenejfl nor fradow of turning. \ AndS.PW faith: That of'him> and through him^ and to him are all things: what fliould follow hereupon t T& whom be glory for

Thisimhefirft place ferves for reproofc of our adverfaries of the Romifh Church : who fay, that God loves us for fomething forefeene in us which isgood: or for fomewhat which in time wee would doe to deferve favour at his hands: but both are faifejthecaufe of love is free from hrafelfe: for, when we have dwt our bcfl^ti (faith the Holy Ghott) man mproftable fer-

Se-j

The Returning Backjlider.

Secondly, it is for reproofe of Cods ownc dcare childrcn,who becaufethey finde no defer vinginthemfelves,arethereforcdifcouraged a the fight of their own unworthinefle, wherea ! -juice contrary, the fight of our ownc unworthi ;ndTc 5 (houldmakeus the more ficfubjcds for jChrifts free love: which hath nothing to doe with them that ftand upon deferving. Many oi Gods dcare children are troubled with tempta tions, doubts, and feares of Gods love and favour towards them, becaufe they cxpe3 to finde itiin the fruits of Grace, and not In free Grace itfelfe. If we would have any found peace, let us lookc forit in free G>^.Thereforetheblefled Apoftle, in the entrance of his falutations in his Epiftles, ftill joyneth Grace, and then Peace, to (hew us that if we looke for found Peace-, we can no where finde it but in Grace. We would Sndc Peace, in the Gracethtt is in us; but it is la-sour in vaine, 'for we fhall never finde it but in free Grace.

Hence wee may alfo be comforted in the

rcrtainctyof pur'falvatioh; for that grace and

ove and favour whereby wee are faved is in

God, not in us. Now whatfoever is in him is

immutable and furc. ,So Jfdith . the Apoftle,

Ne^vertbeUffe tbe fwndrtMtyGlgdftafldeth [itre,

laving tbis fe<ilc,tbc Lordkndwctb tbem that are,

&#; and let every me ibat nainttbtbe name of

Chrift, depart: frm iniquity^ ,W'ftere-fpeaking

ot elccftion which comes frofh tht free love

of God, hce makes' thai! a ftire ifoundation to

M 4 build

169

rft*.

BiuVI.

lorn. 3.1 oh.ij.l.

Rom, j. 10,

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build on 5 if there be a reformation u depart from iniquity, wee may be comfortably affu-red of our falvation. And as it is with Elettion y fo is it with all the other fruics of Gods love: o^ {^Idoptiw^ luftifaatiov, and Perfeve-rancc: the foundation of God faftly fealed in the way of holineffe ftands good and fure in, 1L

This further teacheth us,Thankfuirnefle unto God, who hath fo freely loved us, for if there Wfere defervingonour part, what place were left for thankfallneffe? Weknowoncwhodeferves^ nothing and hath fmall matters beftowed upon him, at leaft will be thankfuU forfuchfavours. But when one is fo fane from deferving any thing, that by the contrary hee defcrvetb all plagues and punifliments: hath yet many and abundant mercies beftowed freely upon him, this dotk exceedingly provoke (efpeciallya generous fpirit) toafuitable thankfullne^ as aiuchasniay be.

And let it likcwife breed Confidence ia us to God in all our miferies, both for pardon ol finne, hclpe io diftrefTe, and comfort in for-rowes, bccaufe he lovtswfael^ and did love us whilft wee were enemies: make therefore upon all-Gccafions the Apoftles ufe of iti. For if when we wm cvemtHs wee were reconciled to God by the death ofhisfwne j nwch more being

y we flail be fav td by his life?

I w(H love them frtcly .

In the next phcc/from h<nce we obferve a-

' nothe

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[nother point which necefTarily followtrh upo the former: That God dtd net then begin to lov them, when hefaid I will love them freely : but t difcover that love unto them, which hee carried nnto them from all eternity. For inftance hereo S./Wwas beloved of God, ere God mani feftedhis love unto him: as hee teftifieth of himfelfe, that the difcovery of this free love was, when it f leafed God who fefarated me from mothers wombe, and called mee by his Grace, torevealthisfonneinmee,&c. So Efhef.i.^^ The Apoftle bleffeth God in his falutation unto them, who had blefiedthem with allfyiritualt tickings in heavenly f laces in Chrifl. But whence fetchcth bee the ground hereof? ^ccordh

hee hathchofen us in him, before the foundation of the werld, that we flout d be holy and unblame able before him in love. Wee need not multi ply places more to prove it, our advcrfaries would faincfccmcto clcerc God onely in all, and fo (hrowd their arguments under fuch need-leffe pretences, fhift of all places, name wee never fo many with their ftrong heads, ,di-ftin&ions, and fophifmes. But God will one day give them no thankes for their labour: the nv//of God (how unequall foever in our eyes, who cannot with our (hallow conceits found the depth of fuch miftcries) being ground enough to juftifie all his aftions whatfoever. We will therefore come to fome Rcafons of the

SER. VI.

obferv.

point

Becaufe, Whatever is in God (inanifefted in

time)

Ephefi,,

S BR . VI.

I lohn 4.8. John 14.$,

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lokn 17-

lohn 17.24

Ffi.i

# etewdl and evcrl&ftingin him, without beginning <M& ending, for whatsoever is in God, God.. God is not loving, but Love: and hee not onely true, but Truth it felfe: hecisnot wife onely>but Wifedome it fclfe. And therefore love discovered in time, muft needs be from [1 eternity.

Secondly, if God did then firft begin to love us, when he manifeftcd his love unto us, then tiere fhould be a change in God 5 becaufe hee liquid lave them now, that he did not formerly eve, As wee fee, thofe who loved Paul after his Converfion, loved him not before, there was hen a change in the Church; in which cafe, if Godftiould folove, he fliould be changeable, and fobe like unfo man.

And then againe Chrifls Prayer, lohnij. makes it cleere,thatthe love of God beginneth not with the manifeftation thereof: for Chrift there, knowing all the Fathers fecrcts (aseom-ming out of the bofome of the Father) intimates the contrary: where he raakes one end of his pray CT for them to be, Tkat the world may know, that tkott haft loved them, of tbou haft lovedme. \ Now how hee loved Chrift iVaHo fliewed a little after; For thou lovedft me before the foun dation of tht world: Therefore the Saints and Children of God are loved with an everlafiing former love, nor begbning at that infhnt difco-very thereof.

TT he Uie hereof, is, firft of all, againft thofe who mcafure Gods love and favour by thtirj

The Returning Backflider.

owncfeeling 5 becaufc as God loved them be fore, fobe loves them as well and as dearely flill, whcnhehideth his face from them, as when he differed his loving kindncflc tofhine moft comfonably upon them. He loved Chrift as dearely when he hinged on the tree, in tor ment of foule and body, as he did, when hefaid, This is my belovedfonncjn whom I am well pleafeJ$ yea and when hee received him up into glory. The Sunne fhineth as cleerely in the darkeft day,asitdoth in the brighteft. The difference s not in the Sunne, but in fomc clouds whith under themanifeftation of the light thereof. So God loveth us as well, when he fhineth not n the brighmeflfe of his countenance upon us,as when he doth. lob was as much beloved of God nthemiddeftofhismiferies, as he was after wards when he came to enjoy the abundance of lis mercies.

I will love them freely £cc.

Thelaft Pciut which we gather from hence, s a fpeciall ground of comfort, is thvs:

That Ms pee love w4favour of Gvdjstfa c aft ft c all other mercies *nd free favours, whereby kt<L^ ifcovereth his love unto u*.

i. It is the caufe tf<elefli*fi> vvenfi then at this refent tinx <tlfo there is a r-emnaitt, according to be election of grace. So 2. For Vocation: when! ic Apoftle had (hewed f;ha»; the Ephrfians were avedby Grace; hee ar*ids 5 that in the ages to orne, hee might fl-jew the exceeding riches f his grace, in bis '{&d m $e towwds w through

/ Chrift

173

SER. VI.

lob 41.

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Ephcf.z,io«

lphef.f.7.

Rev. 1.5.

Ephef.i.'8,io Rom. 6.13.

Chrift lefa : hce afterwards fheweth, when this grace began firft to have bcirg, For wee are his workemafljhip created unto good workes, which God hath before erdaimd that we fiould walke therein. 3. Forgivcnefle of finnes. In whom we kav< a redemption through b<s bUod^ even the forgive-nejfc offtntw, according to the riches of his grace. 804. For the grace of Love: Wee love him fa-caufehe levtdMfrJt. 5. For Juftificacion,and Sanftification. It is faid> that Chrift hath loved u*> why ^ For hee hath wafted utfrom our finnes imhis orvne blood $ and S.Iohn faith, Hee hath made MS Kings and Priefts unto God and his Fa ther, i. Kings to fight againft the world, the flefti^and the divell. 2. Priefts,to teachjinflrudi, reprove,and comfort our felves and others by the Word of God: and then to offer up the fa* crifice of a broken heart, in prayers and praifes. All comes from freedome of love. 6. So every good Inclination comes hence. For it is God which worketb in #*, fatbte will and to doe of bis goodfleafure. So 7.Every good Worke: For we are his workemanfiip created in Chrift leftts unto good workes, which he had before or darned that we ftotilj walke therein : For by grace ye are faved

(faith he) through faith. So 8. For Eternal! life: the Apoftle fheweth: // is the gift ofGodjhrougb lefa Cbrifl our Lord.

This ftiould teach us in the firft place to be humbled, in that we are fo miferable naughty fervants, doing fo little worke, nay nothirg a we fhould, yet fliould h^v^ fo good wages: lut,

God,

The Returning Backflider.

i Cor 4 7. Ephef z.p.

loh. 17.1^,14

Cod loves w freely, &c. It fhould rather humble us the more, then puffe us up in pride, in regard that there was nothing in us which might dc-feive any thing at Gods hand.

And hence alfo it followcth infallibly; that if he loved us from everlafting with a free love, in aforr, ashe loved Chrift, that thereforethe effefts of his love towards us (hall never faile; as the Apoft1c(heweth,T/;<? gifts and calling of God, are without Repentance. Faith and Repen tance being fruits of his love wrought in ys, (hall holdout: therforethe weakeneffe of thefc graces as they (hall not hinder our falvation; 10 more fliould they difcourage us, or hinder he comfort of our profeflion. Becaufe that Faith and Repentance which wee have, s not any worke of ours, but the worke of Gods free love in us : therefore they (hali DC continued, and accepted. "Pot OCR Pfffive-rance doth not ftand in this, that wee have tren^th in our felves to continue faithfull to od, but brcaufe he out Q( his free love, conti-nueih faithfull to us; and will never faile, nor brfake them whom he hath once taken ints his everlafting favour, on whom hee havh fetbis everlafting free love, as the Apoftle fpeakes of _hrift. Who alfo flail confrme you, unto the. end, that yce may be blamdeffe in the day of our \ l Corx ' 3 *9-L ord lefta Chrift: but upon what ground? God is faith/till by whom wee were called unto the fellow fb/p of bis Sovne lefus Chrift our Lord. So that if any of the Elect (hould fall away,

God

24,

rfe-3-

How to rnani* our love t

The Returning Backflider.

od ftould be unfaithful!. The cafe in Per ft. verance is not howfaithfullwecare, but how faithfull God is, who guides &* heere with his CounftU in att things^ and afterwards receiveth

iftte glory. So in another place, after the Apoftle had prayed, Now the ^ery God of Peace Savctife you wholy •> and I fray God your whole

rity and foi+le and body be f referred blamdeffe unto the comwingof our Lord lefus Chrift. What makethhe the ground of this his Prayer? F&tb-full is hee that calleth yvtt, who aljo will

If (hen we would have God to manifefl his free love to us, let usftriveto be obedient to his Commandemems, and ftirre up our hearts by all meanes to love him,whq hath fo freely loved us.

Now how fhould wee manifeft our love to God?

FirfWn loving his Word: as P/i/.ip. & pfoi t 119. Secondly, in loving his people, i loh.^.i > 2. Thirdly, in longing for,and loving his fecond comming, -fl^/. 2 2 . 2 o .

Nowfollowcth the Reafon of the difcovery of this free love fliewed now in time to them.

For mine linger ti turned aw ay from him.

Here is the third Branch of Gods anfwer to their Petkion, tJMine Anger is turned a^ay from him: which is included and implied in the I former 5 / witt heale their bach fading ; how' could hee doe this if he were Angry? No, he faith, 1 will love them freely - which argues that _^_________^ his

T&? Returning Backflickr.

his nngcr was appeafed. God knowcth that variety of words and expreflions are all little enough to raifc up and comfort a doubting, wounded, galled foule: which when it is tou ched with afenfeof fin and of his difpleafurc, cannot hearc words enough of comfort. This God knowes well enough 3 and therefore headds cxpreflion upon cxprtfTionr/nv//^^ ^<r/> back-ftmngj will love\the?nfrcely Jor mine Anger is tur ned away from bim,'T\\z foule which is touched with the fenfe of wrath and defiled with the ftainesof finnes dreadfull imprefiions, receives all this checrcfully, and more too: therefore in uch cafes, we muft take in good part the largc-nefle of Gods exprefllons, Fer mne Anger is tur ned AW ay from him. To unfold the words there-

ore.

which God hath againft fin, and his purpofe to punifh it, ac companied with threatnings upon hispurpofc, and execution upon his threatnings. The point o be obferved in the firft place is,

That there is Anger in God against fir*.

We need not ftand to proove the point it is omanifeft to every man, the Scripture isco->ious in it 5 if wee confider cither judgements xecuted upon finners , threatnings againft fin, or the Saints complaining of it, as Ffal.j& t i. lob

J77

SHR. VI

with many the like places proove, That there is 4nger in GQd^Aintffwnt-y we will rather fee heReafon of k.

4[--: >• ' .. _ .^^ Bee AH ft

Ant or of God

obferv.

.178 ~

Reafe*

of

Gods Argtr again ft fin,

The Returning Backflidtr.

Pet.

Gen.j.aj,

•a pet. 5 i*.

Beeaufc there is art i^dntipathie betwixt him and e, which is contrary to his pare nature. Sinae as it oppofeth God, fo it is contrary unto im$ and indeed, fin would turne him out of his bveraignty. For what doth a man when he fins wittingly and willingly, but turne God out of lis governement, and eaufes the divell to take up Gods roorne in the hearc? when a man *ives way to finne, then the divell rules, and ic thinkes his owne lufts better then Gods will, andhisownc carnall reafon in contriving of'tmne above Gods wifedome in his Word: therefore he is a proud Rebell. Sinneis fuch a kinde of thing that it labours to cake away God, for it not onely puts him out of that part of his throne, mans heart, but for the time a man finnes, hee could wifh there were no God to take vengeance of him. Can you wonder therfbre that God is fo oppofite tothat, whichisfboppofitetohis Prerogative royallas finne is ?

The truth is, God is Angry with nothing elfe but with finne, which is the onely objed of his Anger. That which foolifbperfons make a trifle andfportof, Swearing, filthie fpeaking and lying, is the objeft of Gods Anger. For this offence of finne, he did not fpare the An-gels of Heaven, but tambled them thence, never to returneagaine. Sinalfo thruft Adam out of Paradice, and made God angry with him and the whole world, fo as to defiroy ir with a flood of water; and will at lad make him bnrne!

The Returning Backflider.

Mat. 17.45.

burne and confume up all with a deluge of fire. Yea, it made him in n fortangry with his owne deare Sonne, when he under-went the punifliment of finne, nsour Surety: fo that he cried out, U\ty God, my God, why haft thou forfo-ken me? If God thus fhnved his anger againft finne, in puniflrng it in Chrift our Surety, who was made finne for us, and yet had no finne in hi.nfclfe: how will hepuni(h ic much more in thofe who are not in Chrift: thofe who ftand in their owne finne and guilt, what will Be come of them ^ So that God is angry with fin and with nothing elfr.

The fecond thing we gather from this, where bee faith, My Mger is turned away from Irim^ Gods anger being taken efpecially for judge ments, is,

That Gods avgcr if the fteciatl thing in Af~ fliflions.

They come from his anger, (ashathbeehe flic wed ) therefore he faith, I will take mine anger from you, whereby hee meanes judge ments, theeffeft of his anger. For in the Scrip tures, anger is ordinarily taken for the fruits and effefts of Gods anger, which are ternble judgements, as we may fee, D<r/*r.29.20. and fo in many other places.

Judgcmentsthen are called Gods anger.

Becaufe they iflue from his anger and difpleafure : for it is ror the judgements, but \enffejfftti* the anger in them, which lies heavy upon the towp™

r i i i r x^ j * vet & tkc mm

loule; when they come from Gods anger, urr foie.

N they

179

Quefi.

Returning Backfltderi

ISBR.YL

Exod.S.f.

Le/.i4

they arc intollerable to the confidence, elfe when we fuflfer ill, knowing that it is not from Gods anger, but for triall of our graces, or for exercife we beare it patiently. Therefore God faith, mint tvger is tutntd away from htm, for this unremooved imbittereth every crofTe though ic be never fo fmail. Let Gods anger be upon a man, and he will make a conceit, a very light thing, to be as a heavy erode unto him, and vexehim both in body and #ate, more then mightier croffes at fome other time ffial). Will you fee this in one inftance, where God threat-neth his owne deare people thus : And the Lord will fait* the* with the botch vfJEgypt, And with the Ewrejs, tad wththefcab, And with the itch whereof thou canfl not he healed, What is a fcab> and an itch and the like fuch a terrible judge ment, which in thefc daies is fet fo light by * O yes, when it comes with Gods difplesfure; when theleaflWcratchisfeton fire by Godsan-ger, it fliall confume us, it prooves incurable, as there it is threatned: whereof then can ft not bet healed. When the vermine c^me in Gods an ger upon that hard-hearted King; all Pharoahs skill, and his <jwagitians skill, could not beare them our, becaufe (as they confcflfed) this rv<ts thefvger of God. Let any thing come as a merfen-ger of Gods anger, it conies with vengeance and flicks to the foule, like a fretting lepwfie, which when it entredintoa houfe, many times could not be gotten out againc with pulling out ftones,pr fcraping them,, till the houfe were

The Returning Backflider.

dcmoliflied. So when Gods Anger is raifcc and kindled againft a perfon, you may rcmoovc this and that, change place and company, and ufc of helpes, yet it will never leave fretring till it have confumed him,unlefTe it be removec by Repentance, if it be never fo fmall afcratch or itch, al the Phy fick in the world (hall not cure it. For as the Love of God makes all other things in God comfortable unto us, foit is his anger which makes all bis attributes terrible: as for his Power, the more he loves me, the mote be is able to doe me good ; . But otherwife, the more he is angry and difpleafed, the more his other Attributes are terrible. If he be Wife, the more hee will finde out my finnes; if hee be Powerfull and angry, the more he can revenge limfelfe on meris he Angry and Juft; the more woe to me. So there is nothing inGod when ic is angry, but it is fo much the more terri ble, for this puts afting in every thing: which when it is remooved out of malignant creatures armed with a fting, then they are no more hurt-ull. The fting of every evill and croffe,is Gods anger and wrath : this being remooved, no-hing hurts, all crofTes then are gentle, milde, ratable and medicinall; when God hath once aid, for mine Anger is turned away from him. After that'sgone,whatfoevcrremaineth is good or us, when we fecle no anger in it. What is bat which blowes thecolesof Hell, and makes Sell, Hell, but the anger of Godfearing upon tic confcience, this kindles Tophct and fets it a

Nz fire!

SfiR.VI.

The Returning Backfltden

S*n.VL

obferv,

Deut.30.1.2,3

fire like a river of Brimftone. Therefore this is a wondrous fweet comfort and incouragemenr when he faith, For mine anger i$ turned away from him,. Whence in the next place we may obferve,

'That God mil turne away hit anger upon Repentance.

When there is this courfe taken (formerly mentioned) to turne untothe Lord and tofue for pardon : to vow Reformation, Ajlur fhaS not fae ut, and a through reformation of the p^rti-cular <inne5 and when there is wrought in the heart faith to rely on Gods mercy, as the Father of the Fatbtrkfie, in whom they^fnds mercy : then Gods anger is turned away. God upon , Repentance will turne away his angtr. The * point is cleere, wee fee when the Lord hath threacned many grievous judgements and plagues for finne, one upon the neck of ano ther, denounced with all variety of exprcffi >ns in the moft terrible manner: yet after all that

IQ* It followes,

it Jhall come to paffervhen all thefe things arc come tifon tbee^ the Blefltvgf and tke Curps which I have (et before thee : and thott fialt call them to minde among all the nations whether the Lord thy Gzd hath driven thee : and ftalt returne unto tfo Lord thy God>&c. That then the Lord thy God I will turne thy captivity , and have companion upon the&c. After Rcp?ntan:e, you fee the promife comes prefemly after: not that the one is the meritorious caufe of the other 5 bu

there

The Returning Back/liefer

there is an order of things, God will have the one come with the other: where there is not fence of fin and humiliation^and thence prayer to God for pardon, with reformation and tfufting in his Mercy $therc the anger of God abides ftill. But where thcfe are. His Anger 1$ turned away. God hath cftabliflKd his order, that the one of thefe muft ftill follow the other.

Another excellent pkceto the fore-named, we have in the Chronicles. If my people that are called by My Name, fia/! humllt themfelves and pray : (as they did here in this Chapter, Take words unto your (elves) and feeke my face, and turnejrom tbcir wicked wayes: As they did here, <^4fJwr fiall not fave w, we mil ntf ride upon Horfisfec. We will no more rely on the [>arrenfalfe helps offorraifte flreogth, what then? I will heart from Heaven^ andwillforgive their fwne, and will heale their land. Here is the promife, whereof this text is a proofe, fo in ill the Prophets there is a multiplication of the like inftanccs and promifes ; which we will not ftand upon now, as not being controverfiall. [t is Gods name fo to doe, as we may fee in that well knowne place of Exodus. Jehovah, Jehovah, Gdd % tJMercifull and Gratious^ Long faffering, and abundant in goedneffi And Truth ; keeping mercy for thoufands^ forgiving iniquity and tranferefion^ and finne,&<:. And'fo it isftid, At what timefo ever a finner repents himf«lfe of his finnes from the bottomc of his heart, I will put all hisfinnesout of my remembrance,

N 3 faith

185

iChro.7.14.

The Returning

i«*

aith the Lord God. The Scripture isplentifull in nothing more, cfpecially, k is the burthen of -E^.i8,and33 r forgivcnefleof fins and removall of wrath upon repentance*

And for Examfle: fee one for all the reft, let

the greater indude the lefler. Mwaffeth was a

greater (inner then any of us all can be, becaufc

! he was inabled with a greater authority to doe

1 rnifchiefe^all which no private man>nor ordina-

! ry great man is capeableof> not having the like

power?which he cxercifed to the full in all man-

net^of cruelty, joyncd with other groffe and

deadly fins, and yet the Scripture fhewes, that

upon his humiliation and praying, he found

inercy:God turned away his anger.

That of the Pr&digall> is a parable alfo fitted for this purpofe; who had no fooner a Refo-lution to returne to his Father. FiUw timtt con-vitium, &c. The fonne feares chiding 5 the father provides a banquet. So God/doth tran-i fcend our thoughts in that kinde: we can no fooner humble our felves to pray to him heard ly, refolving to amend our wayes and come to him, but he layes his anger afide to enter-taine tearmes of love and friendfhip with us As wee fee in David, who was a good-man though he flubbered over the matter of Repen tance, all which while Gods hand was fo hea vie upon him, that his moifinre was turned in-\ to the drought of Summer, hee rQAring til the day long. But when once hee dealt throughly in the bufindTe, and refolded, / will confeffemy

The Returning Backflider.

tranfgrcfiorts unto the Lord:, and thou forgaveft tht iniquity of my finnes. Let our humiliation be reall and through, with prayer for pardon, and purpofcto reforme, and prefently God will fhew mercy.

The Rcafon is cleere, Becaufe it u his turc fo to doe: his nature is more inclined to mercy then anger: For him tobeangrie, it is ftill upon fuppofition of our finnes. But to be mercifull and gratious, it alwayes proceeJes from his owne bowels, whether wee be f¥h-ners or nor; without all fuppofition God is ftill mercifull unto whom he will fhew mercy. Who ts a Godlike unto thce (faith the Prophet) that fardoneth irtiquity, and paffith by the Iranf-grefiion of the remnant of his heritage, he retaintth not his anger for ever ; bccaufe he delighteth in mercy. Things naturally come eafily, without paine, asbeamesfrom theSunne, water |from the Spring, and as heate from fire: all which comeeafily ? becaufc they are natural!. Somer--cy and love from God, come eafily and wil lingly : it is his nature to be gratious and mer cifull. Though we be finncrs, If we take this courfc here (as the Church doth ) to pray and be humbled ; then it will follow, rjttine anger is turned away from him. TheUfeis,

. VI.

Rcafi*.

Vjicah./.

Fiift, to obferve Gods Truth in the perfor-

rfi.

mance of his gratious proifes, who as he makes gratious pvomifes to usfo he makes them good. His Promtfe is, if we confefle our finnes hca will forgive them and be mercifull : fo here I ^ Q t8

Nj, hd

The Returning Backfltden

SfiR.VI.

PlaL 9.10.

?ro.i8.io.

he fay es,mine anger u turned away. As they con-fefTe, fo he is mercifull to forgive them. It is good to obferve the experiments of Gods truth. Every word of God isa {Held, that is 3 we may take it as afhield. It is an experimentall truth whereby we may arme our foules.This is an ex perimentall truth>that when we are humbled for out fins, God he will be mercifull unto our fins, and allay his anger$as it is in this text. Therefore t is (aid, Thofe that know thj name will truft in foe, for thou never fail eft thofe who put their truft in hee. Let us then open our hearts unto God,and confcffe our finnes unto him, and if we refolve imendraent, we fhall findetha truth of his gra ious promifes, hee will rurne afide his anger, and will never faile us if wee pue our truft in litn. The name of the Lord u a ftrmg tewe and the righteous fye to it and are fafe. This name of mercy> grace* and favour, is a ftrong tower to diftreffeaconfciences, let us therefore remember to fly unto it when our consciences are awaked and diflreiTe.d withfinne, and fence of Gods difpleafure. Seeing thef e kinds of pro miles are as a citie of refug^ ler us nmne unto them, andweftw!) not be puld from the hornej of this akar^ns /^/?once was from his: but (ha! at all times find grace and mercy ro help us a the time of needn't is a comfortable Poinr. Min anger is turned aw ay fi'om him.

But it may be laid, How i's Godsangerfurnec away from his children, when they feele it ofc times after in the courfe of their lives.

Th

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Ibe Returning Back/lider<

m —

The Anfwcr is, that there is a double Anger

of God, whereby we nuift judge of things, for

cither it is

x" AW per •

2. Fatherly J

God after our firft converfion, heremooveth

times he threaten and frowncuponus, yet itis with a Fatherly anger: which God alfo removes with the {hameand corrcdion attending it,\vhen wee reforme and amend our wicked wa^es

There is

i. ^A Child'of Anger.

_*7

SEK. VI.

How anger felt may yet be ftu to be removed.

2. si ^vutUw/tM ' <S '

Gods Children are never children of wrath and aneer,after their firft converfion ; but fomc-times children under wrath, if they make bold I with finne, foas they cannot ufe their righto fonfhip.to eoboldly to the throne ofgrace • be caufe then,' (though they Have the right of fons they conceive of God, as angry with them- and cannot ufe it fo long as they live in any againft conference, and fo continue, until they reforme and humble thcmfelves (as the Church doth here) after which they can and doere-joyce acaine, claime their right, and are either children ofwrath, orunderwrath. t>»vt* after he had finned that foule finne, was a child under wrath, not a child of wnth. So make bold to finne,we are children under wrath: for oft-times God begins correaion at rus owne houfe, it there be any dilordef there.

You

SBR. VI.

Pet.4-17-Num. to.i 2* 2 Sam.24*i. I Cor. 11.30.

AflflV.

to

affl ftions arc nitintvratb

'j&a^'h thy

The Returning Btckjltder.

You know God was fo angry with (JWcfes, that he was not fuffered to enter into the land of Ct-naan. And Z>di//Wwhen he had numbred the people, God was angry with him, and with the Corintkiavszlfo, for unreverent receiving of the Lords-fuppcr. But here is a courfe prefcribed to remove his fatherly anger, and to enjoy the beames of his countenance, and Sun-fhine of his favour inChrift: if we humble our felves, con-fefle our finnes, and fly unto him as the Church here doth: then we fliall fiade this madegood: F<& mine anger if turned away from him. But it may be asked,

In time s of affl.&ion how may we know Gods anger to be remooved 5 when yet we endure theaffli<ftion?

The Anfwer is, that God is infinitely wife, and in one affli&ion hath many ends,as

1. When he affli<ftsthem,it is to corre<3:them for their finnes : after which when they have puld out the fling of finne by confelfionand hu miliation, if afflidions continue, his anger doth not continue.

2. Afflidlion fometimes is for an'exercife of Patience and Faith, and tryall-of their graces; and for the exemplarie manifeftation to others of Gods Goodncfle tothem.

But even then they may know that things come not in anger unto them, by this, that after Repentance God fpeakes peace unto their con-fcience; fothat,thoughthe grievance continue, it is with much joy in the Holy Ghoft 5 and peace

of

The Returning Back/Iider*

of conference, inwhichcafe, the fouleknowes that it is for other ends that God continues ic. Therefore the fit ft thing in any affii<fiion is to remoove away the coare and fting thereof by humbling our felves, as the Church here doth. After which our confciences will be at peace for other things. God hath many ends incor-re&irg us: he will humble us, improove our afflictions to the good of others; and will gaine himfelfe honour by our affti&ions/uflferings and crofles. When God hath (lied abroad his love inourhearts by his Spirir, then we can rejoyce in tribulation, and re Joyce under hope, though the affl'dionscofltinucjbecaufc the fling isgone, anger is re moo ved.

For mine anger is turned away from him.

Thelaft Point we obferve from hence, and gather fiom all thefe getrerall truths is this,

Where there u not humiliation for Jlnne y And hearty prayer to God, with r eformation of cur w ayes, flying unto God for mercy ( who is mercifull to the Fat herleffe ) there Gods ivrath continues .

For as where they are performed, his anger is turned away: fo muft it needs follow,- that where they are no' performed, his anger con-tinueth. Therefore, let useximineourfelvcs 5 The Spirit of God here fpeakes of failing hack (liftings, ard of turning away 1 Equity ; let us lookewclltoourfelves;. and totheprefentftate of things^atourdifeafesbe foundly cured, our perfonall difeafes> and then let us be fcnfible of the difeafesof the land^and pray for thcm^for

there

189

Rom.?.?.

The Returning Backjlider.

SIR. VI.

i Cor.j.i.

tlof 13.1.

there are uaivcrfall difeafesand finnesofaking. dome as well as perfonall. And we are guilty of the finnes of the times, asfarreas we are not humbled for them. Paultels thofe who did not pueifh the inceftuous perfon, Why art yee not humbled rather for this deed ? Where there is a publike difeafe,, there is a publike anger hang ing over upon that difeafe, thecure whereof is hereprdcribed: to be humbled asforourfeives fofor others. Therefore let us be ware of finne, if we would fhun wrath ? efpccially of Idolatry, ofels we fhall be fure to fmart for it, as Epkraim did, of whom the Spirit of God faith : When Ephraim fyake trembling ; he exalted himfelft^ in Ifrael: but when he offended in Baal he dyed. Efhraim had got fuch authority, what with his former victories? and by the fignes of Gods favour among them, that when hefpake, there was trembling, and he exalted himfelfe inlfrael. But when he $ffended wee inBaal^ that is, when he became an Idolater^^ dyed. It is meant of the civill death cfpeclally; that he loft his former credit and reputation. We fee then the dan gerous effcdts of finne, efpecially of Idolatrie, wherfore let us fortifie our felves againft it: and blefle God that we live under fuch agratious, juft, and milde King, and good governemenf, where there are fuch lawesagainft this great fin efpecially ; and befeech God long to continue his life and profpcrity for our good amongft us v For Ufc then*

Remember when we are to dealewith God,

that

7 he Returning Backflider*

that Ije is the great moover of all things, who if he be angry; can ovcrturnc all things, and croffe us infill things: and canalfo healc us of all our difenfcs. But what muft we doe if we would be healed? Wee muft take the courfc prescribed here. Take twto us words, humble our felves, and have no confidence in munition, people 5 or in the worke of cur but truft in God, fo ftell we be happy and blef-fed. Wharfoever our enemies be 5 yet if we can make God our rock, forrjeflfc and fliiejd, then it is no matter who be our enemies. jfhce \ Rom. 8 3 « be on our fide, who can be againft ut ? Let us all (Miniftmand all) reforme our felves, and {land in the gap, sfcer the courfe here prefcri bed : and goe to God in aright manner, fa we may dh'fipate all the clouds of anger which may fteme to hang over our heads, and finde God experimentally making thispromifegocd tons, which he made then to his people: I will hula their backsliding, 1 will love t hew freely, for mine singer is turned way from Inm.

Therefore let us doe as lAtcob did with Efarv,

when he came incenfcd with mighty difpiea-

I fjre ?gainft his brother. Ujcob comes before ]ocn

I him humbly, proftrates himfclfe before him,

I and (o turner away his arger. So when God is

I angry with us, and comes againft us, let us hum-

• ble our fclves before him," to nppeale him : as

' ^/ihigatt quieted David by humbling her ftlfe

\ before him, when he hadapurpofctodcftroy

her family. S3 Ice us come before God in hu-

mility

SH

, SaaljlJ

The Returning Backjlidcr.

SBR. VI.

Rcv.8-4.

mility of foule, and God will turne away his anger. As when there was a great plague begun in thcarmie, Amrw flood with his ccnfer betwixc the living and the dead, offering incenfe and makingattonement for them,wherby the plague was flayed.So in any wrath felt or feared/or our fclves, or the ftatc we live in: let every one hold his cenfure, and offer the incenfe of prayer 5 Take with you words. God iswondroufly mooved to pitty, by the incenfe ofthefefweet .odours of fered up by Chrift unto the Father, beleeveir, it is the onely fafe courfe to begin in Heaven, fuch a beginning will have a blefled ending, other courfes, politfque and fubordinafe helps muft alfo be takcn^ but all is to no purpofe unlefTe we begin in Heaven: becaufe all things under God are ruled and mooved by him $ who when hee is favourable, makes all the creatures pliable unto us; butefpecially makes this good$ Iwitl beetle their backjliding, I will hve them freely, for mine Anger is turned away jrom them.

Tbt tftd ofthefixt Sermon.

THE

THE

SEVENTH

SERMON

Hos, 14. j.

as the Dew unto Jfrael : bcJhdOgrow as the LiBie> and call forth bis Roots as Lebanon.

His branches /ball fereadjwdhitbea&yjballbc as the Okie tree-> and hisjmellas Lebanon.

Church (as we heard ) had bcene humbled, and therefore is comforted : it is ufuall in the Scriptures, efpccially in the Propheti cal! parts thereof, after ter rible threatnings to come

with fweet promifes : becaufe God in all ages

, hath a Church. Therefore God iu this Chapter

1 takes

_

SBR.VH.

;oc!.t.if,i8 iof.g 14,ij fa. 1.15,19, X'tit.} I. Icr MI,

The Returning Bzckjltder.

1S E n« VLJtakes thiscourfe, he makes gratious promilesto this .people, grounded upon the former part of j the Chapter, wherein God had didated unto

; them a forme of Prayer, Repentance and Refor mation. Take with you words and ttirrtf tethe Lord > fay unto him, takeaway all iniquity, and receive us gratiottfly&c. Whereupon a Reformation is promifed, ^fhurtydiwtfowu&wec'wm not ride ttfon horfes ,frc. Which was a reforma tion of that nationall finne which they were guilty of, falfe Confdwct. Now (as we have heard) God anfwers them to every particular. He makes a gratious j>romife, that he will hsale their backjlidtng, accordingto their prayer, Take away att iniquity, and to that. Receive us gratiouf-ly, he anfwers 5 I will love them freely, fir wine anger is turnedaway from him.

Now it cannot bee but that God flnuld re gard the defires of his owne Spirit, when both the words and Spirit proceed from him, there fore he goes on more fully to anfvver their dc» fatQidcinggoodtethem : faying,

/ will be as the Dew tolfradl&c.

In which words the holy Prophet doth firft by a Metaphor and borrowed fpcech fetdowne the ground of all happinefTe. So that there is heregiven a more full fatisfa&ionto the defires of the Church.

1. The can fe of all, (I will be as the Dew) &c.

2. Tkepart'tcxUr Terfonstowhom: (to'lfraell.)

3. The fruit of this followes: ( he fall grow #s theLillie, and cajlfortbhu roots as Lebanon )

Now

The Returning Ba&flider.

Now the words read are a fuller fatisfaaion to the defires of Gods people, which were ftir-rcd up by his owne Spirit. / will be at the Dew wtoljwl, where,

1. You have fet downe,T^<f c&JiifM, which followes: God by his gratiou* Spirit will be as the Derv unto ifracL .

2. And then uponthar,theprofperous fucceffe this Dovof Gods Spirit hath in them, They flail grow of the L-illie.

Ibutthe£j//7growes,but hath no ft ability: every thing that growes is not well rooted. Therefore^hee adds in the lecond place. They fiall cast out their rootes as Lebanon, that is, with growth they (hall have ftabilicy: not only grow in height fpecdily, but alfo grow fad in the roote with firmencfle.

Andlikewifc, as every thing that growes in roote and firmencfle doth not fpread it felfe 3 he fayvS he (hall not only grow upward, and take roote downe- wards^/tf his branches flail ff reads whereby he (hall be more fruitfull and comfor table to others.

O ! but every thing that growes, is roo ted and fpread*, is not for all that fruitfull : therefore he faith, they (hall be as the olive ttce, his beauty (hall be as the olive tree forjruit-fullnefje.

Yet, though the Olive be fruitful, it hath nopleafantfmell, nor goodtafte, therefore he adds another bleffing to that: they (hall in re gard of their pleafamnefleto Godand man, that

TlatGod'bai'h a falyejor all

Reafin.

The Returning BacKflMcr.

fliall delight in them, be as thefmell of Lebanon. Which was a wondrous plea font delightful! place, which yeelded a pleafant favour round about. So we fee what acomplearekinde of growth this is : wherein blefluig upon bleffing is promifed, the Holy Ghoft cannot enougl fatisfie himfelfe in variety of comfortable ex. preffions. Nothing is left unfatisficd that the heart can propound. He will make themw^ | bt/dfa/tfuitfutl, delightfull, avdflcafat. Sol that we have here to confider:

1. The favour andblefing that he fromifeth, to be ss the den to ifrael.

2. The excellency 0fit^ in divers particulars.

3. The order w her in it 1$ p romifed,

Before we come to the words themfelves, if we remember and read over the former part of the Prophefie, we (hall find it full of terrible curfes; all oppofitetinto that heere promifed, to fliew,

We can never be in fo difconfilate a ft ate, but Godcan alter all.

He hath a right hand as well asa left;

/^as well as Curfcs.: Mercy as well as luflice, which is more proper to, his nature then that. Therefore, let Chriftian foules never be dif-couraged with their condition and ftate what-foeveritis.

For,as there are many maladies, fo -there 'arc many remedies oppofire to them; as Sdomoi. faith,T^> i^fetovera S ainflthat^c. If there be, athouiand kinds of ils,there are many thoufand ( . kiodJ

The "Returning Back/liefer.

kindes of remedies. For, God is larger in his helpcs, then we can be in our difeafcs and di-ftrcffts, whatfocver they are : Therfore it is good to make this Ufe of it. To be fo concei ted of God as may draw us nearer unto him upon all occafions.

Againe, We fee here; how large the Spirit of God is in exprcflions of uhe particulars : /

llbzM the Dew unto ifraelj and he /J)*ll grow

the Lilly : andcaft forth his rortes a<s Lebanon: bit branches frail fyread, and hi* beauty be larger, &c. Whereunto tends all this largeneile of expreffion? God doth it in mercy unto us, who efpecially need it, being in a diftrefTed, difco:ifolate eftate. Therefore they are not words waftfullyfpenc; wcmaymarvell fome-times in 7/4/^,and fo in fome other Prophcts,to fee the fame things in fubftance fo often repea ted, though with variety of lively cxprcffions, asuis (forthemoft part) the manner of every Prophet. Surely, becaufe it is ufefull and pro fitable, the people of God need it. There is nor never was any man in a drouping finking condition,, but heedcfiresline upon line^word upon word, promifcupon promife, cxpreiTion upon exprcffion.

One \vouldttrinke y is mt 4 wordofGodfrffcieM? .Yes, for him, but not for us; we have doub ting and drouping hears, and therefore God adds Sacraments and Seales, not onely one Sa cramenr, buttwo; And in the Sacrament, not onely Bread, but Wine alfo: to fhcvv that

O 2 Chrift

197

10

21.

rf*

SBIUVIL

The Returning Backflider.

Chrift is all in all. What large expreflions are here thinks a prophane heart, what needs this. As if God knew us-not better then we know our felves. Whenfoever thou art touched in confer ence with the fence ofthyfinnes, and knoweft how great, how powcrfull, how Holy a God thou haft to deale \vith, whocan indurenoim-pure thing, thou wilt never find fault with his large expreflions in his Word and Sacraments 5 and with the variety of his promifes, when hee tranflates out of the book of nature into his own booke, all expreflions of excellent things to fpread forth his mercy and love. Is this need-lefle > No, we need all, he that made us, redee med us,preferves us, knowes us better then we ourfelves, hewhois infinite in wifedomeand love,takesthis courfe.

And marke againe in the next place, how the Holy Ghoft fctcheth here this comfort from things that are moft excellent in their kinde. They jialt-grow MtheLillie, that growesfiireli andfpeedily : And they /hall take rootc as Leba non; to fhcw that a Chriftian fhould be the ex-cellenteft in his kinde, hecomparcs him in his right temper and ftate, to the moft excellent things in nature. To the Sunne^ to Lions* Trees tf Lebanon .Cedars, and olive Trees far fruirfull-ndTe: and all to (hew, that a Chriftian (hould notbeao ordinary man. All the excellences of nature are little enough to fetout the excel lency of a Chriftian 5 he muft'bc an extraordi nary fingular man. Saith Chrift, Whatfmguhr thing.

tbingdoyec? Hemuft not be a common man. Therefore, when God would raife his people, hce tcls them, they fhould not bee common men, bat grow as Lillks, be rooted as Trees, fruirfull as olives, and pleafant bcautifull, as the goodly fweet-fmelling trees of Libantts. Howgratioufly doth God condefcend unto us, to teach us by outward things, how 4:0 helpe ourfoulesby our fenfes; that when we fee the growth, fruitfullnefle, and fweetneffe of other things we fhould call to mind what we fhould be, and what God hath proaaifed we fhall be, ifwetake this courfe and order formerly pre-fcribed. Indeed a wife Chriftian indowed with the Spirit of God, exu-afts a quintcffence out of every thing^efpecially from thofe that God fingles out to teach him his duty by, when he looks upon any plant, fruite, or tree that is pleafant, delightfullandfruitfull, it fhould put him in mind of his duty.

/ mS be as the dew U ifrael, &c.

Thcfe fwect promifes in their order follow immediately upon this, that God would freely love them, and ccafe to be angry with them: then he adds the fruits of his love to their foules, and the effeSs of thofe fruits in many particu-lars,wbence firft of all we obfcrve,

Cods love is a fruitfM love.

Wherefoever he loves, he makes the things

lovely: We fee things lovely,and then we love

them: but God fo loves us, that in loving us he

makes us lovely. So faith God by the Prophet.

o 3 •*

SB R. VII-

Ezek ;Jfa 5

rfi-

Returning Backfltder.

hwefeenehiswayes and will heale him: I will eadkim alfo and rcjtort comforts unto him> And to is mourners . And from this experience of the ruitfullnefle of Gods love s the Church is >rought in rejoycing. Iwitt greatly iejoyceinthe^> '.ord> myfoule fiatt be joy full in my God: for he ath cloathed me with the gwwent* of falvatioyi^ heehtfh covered me with the robe of righteoufnejfe: as a bndegroome decketh himjdfe with ornaments> as a bride adorneth her felfe with her jewels. Thus he makes us fuch as may be amicable objects of his love, that he may delight in.

For his love is the love, as of a gratious fo of apowerfull God, that can alter all things to us, and us to all things j he can bring us good out of every thing > and doe us good at all times, according to the Churches Prayer: Doe good u.nto w.

Wherefore feeing God can doe us good>and fince his love is not oncly a pardoning love, to takeaway his anger5 but alfo fo compleat and fruitfull a love, fo fulioffpirituall favours: / will be its the dew unto ifrael: and he /hall grow up as the Lilly } &c. Let us ftand more upon Gods love then we have formerly done, and ftrive to have our hearts inflamed with love to wards God ag.aine. As the Prophet David doth : 7 love the Lord, becaufe he hath heard my. vvyce* and my (applications. It may be for outward condition, that even where God loves they may gos-backewards fo and fo: but for their bcft part their foules, God will be as the

dew

- \

The

ing Backflider.

^:rv to them^ and they flail grow as Lebanon* God will be good to them in the beft things. And a Chriftian when he begins to know what the beft things are concerning a better life: he then learneth to valcw fpirituall bleflings and favours above all other whatfoever. Ther-fore God fiuts his promifcs to the dcfires of his children; that he would water their dry ..ulcs, that he would be as the dew unto them. Gods love is a fruitfull love, and fruitfull in the beft things. A c > we know what David faith: [There be many who (liy, who will fherv u* any govd, \Lord lift thou up the light of thy Countenance upon its. Thou haft put gladnefie in my heart ^mere then in the time that their corne , and their wine increafed. So God firs his gratious pro-mife anfwerable to the defires of a gratious

heart.

/ if ill be at the Dew to Ifrael. To come to the words in particular, for this is the ground of all thatfollowcs, Iwill bewthe dew unto Ifrtd.

How will God be as the D:w to Ifraell i This is efpecially meant of and performed to the Church under the New Teftament,efpe cially nex* unto Chriftstime^vhenthe Dew of a r acc fell in greatcft aboundance upon the Church. The Comfortable 5 SandVifying,Frait-full Grace of God is compared wDervm many

201

Firft, The Dew do:h come from above. God fencfs it, it drops from above and cannot bee O 4 commanded

Tie

ciet o] 'Dew in

divert partial'

tort.

An fa.

W\.y the Grue o GoJ h com pared to 2>e»

I.

Beeau'e it comes f ret ty

God.

^o^

SBR.VH.

Grc.ce K

come an

The Returning Backflider*

lohn.

ommandcd by the creature. So all other gifts and cfpecially this perfeft gift, the Grace o; d, comes from above, from the Father o ights: there is no principle of grace naturally within a man.It is as childifh to thinke that grac comes from any principle within us,as tothink that the dew which fals upon a ftoneis the fwea of the ftone: As children thinke that the flon fweats, when it is the dew -that's fallen upon it. Certainly our hearts in regard of themfelves are barren and dry: wherfore Gods Grace^in regard j of the Originally is compared to Dew, which fliould teach us to go to God,astheGhurch doth here,and pray him to deal? gratioufly with us 3 to do good to us, for this caufe laying open our foulcs unto him, to (bed his Grace into them.

Thtrdly/T/^Dm doth fall Ivfenfibly and In-vifibly. So the grace of God, wee feele the comfoit, fweeindfc and operation of ir, but fa falsinfcnfibly without obfervation. Inferiour ihings hcere fetle the fweet and comfortable influence of the Heavens^ but who fees the a-dive influence upon them, which how it is de rived from fuperiotir bodies to the inferiour is not obfervable '. As our Saviour fpeaks of the beginnings of grace and workings of if. Thz^ winde bloweth where it lifteth^vd ilmi heareft the^j found thereof, butCAnjlnot tellwkcnceit commeih, or whether it goeth : fo isci'try one that •: born^> of the Spirit. It workes we know not how: we feele the wcrke, but the manner of workirg isunknowne to us. Grace therefore is wrought

undifcer-

The Returning Backjhder.

undifccrnably. No man can fee the convcr-fion of another, nay, no man almoft can dif-cerne his owne converfion at firft 5 Therefore thisQjeftion fhould notmuchtroubleyoujfhew us the firft houre, the firft time of your conver fion and entrance into the ftate of grace. Grace (to many) fals like the dew, by little and little, drop and drop, line upon line, it fals fweetly and undifccrnably upon them at the firft. Therefore, ic is hard to fet downe the firft time,feeing as our bleffed Saviour fpeakes, grace at the firft is wondrous little, likened to a graine of Muftard- feed. But though it be fmall at firft ; yet nothing is more glorious and beauti-lill afterwards, for from afmallfeed, it grows o over-fpread and bee great, fhooting out Branches. And as the root of leffi was a de-pifed ftock and in fliewa dead root, yet thence thrift rofe, a branch as high as Heaven. So he beginning of a Chriftian, is defpifed nd little, like a dead ftocke as it were, but hey grow upward and upward ftill, till they come to Heaven it felfe. Thus we fee there is nothing in the world more undifcernable in the ginning then the worke of grace 3 which muft make us not over^curious to examine cxidly the firft beginnings thereof, becaufe it is as the i falling of the Dew or the blowing of the ir/Wo* Ag^in,asit fals unciifcernably and invifibly, hveryfacctly and mildly, notvio!ating the na ture or courfeof any thing, but rachcrhelping [ and chcrifliing the fame>or if it make any change

in

Pro. 4% 18,

Grace fiveetiy and iKtl lly upon the fou'e.

ER.

VII.

in any thing, it doth it mildly and gently.So

The Returning Back/litter.

fualiy (unlefTe it be in fome extraordinary cafe) God workes upon the feule by his grace mild-y and fweetly: Grace works fweetly upon he foule, preserving its freedome, fb as man when he begins to be good fhall be freely good Torn inward principles wrought in him. His udgemetit fliall like the courfe he rakes, and )ecleaneoppofite to others that are contrary, torn an inward principle, as free now in altering lis courfe as formerly he was in following the other. There is no violence but in regard of corruption. God works ftrongly and mildly $ ftrongly for he changeth a ftone into a flefliy heart,and yet fweetly, he.breakes not any power ofnature,butadvancethit: for grace doth not take away or imprifon nature, but lift it up and fct it at liberty : for ir makes the will ftronger and freer,the judgement founder, the underftan-ding cleerer, the affe&ions more orderly, it makes all things better,fo that no violence is of- i fered to nature.

Again,Grace is compared to Dew>Inregardof\ the operations of Dew. For what effe&s hath Dew i upon the earth ? Firft, ircooles the ay re when it fals, and then wi*h coolenefTe it hath a fru&i-fying veitue: for falling efpecially on tender heatbs and plants, it foakes into the root of them, and makes them fruitful!. So it is with he grace of Gods Spirit, ir coolcs the foule , fcorched with the fenfe of Gods Anger, as 1 indeed all our fouleswillbc (when we have to

deale

The Returning Back/licter.

deale with God who is a cottfumtng frc) till we take that courfe to looke upon him in Chrif for the pardon of finnc: after which his Grac and the fenfe of it cooletb, aflvvagcth anc fpcakes peace to an uncomfortable , difconfo lare heart. This voice, Sonnc be of good comfort thy fins are forgiven thet, O ! this hath a coo ling in it: andthisalfo. This day/halt thou, £< yith mein Par dice ,O ! how it cooled and cheerec the good thcefe, and comforted him. And fo when God (ayes unto the foule, / am thy falva-tion, O ! when the foule fcclcs this, how is it cooled and refreflied ?

And the foule is not onely cooled and re freflied, but;// is al(o fivestned and made fruit full with comfort to the foule. If we were to fee a man in the pangs of confcience, ftung with fiery temptations, as with fo many fiery forporsand poyfoned darts,which drinkeup the fpims, and prcfents Goa a confuming fire,and hell beneath fullofinfupportable torments fet on by the in-fupportable wrath of God:then we fho'ild know what ic were to have grace in this cfficatious manner,cooling and refrefbing the foul that ha* h thefcfi.ry darts ftucke i.uo it of violent flrong temptations,whichtothcprefent ftnfe, are the hes and beginnings of Hell.O! It is an excel lent thing to hive the Grace of God in fuch a cafcfoaffwageandcoole the maladies of a di-(hcffed foule, which for the prefent fecmcs to burninafl.imeofwra:h. Asitcooles, foalfo it makes the heart fruitful 5 our hcaus of themiclves ^ being

Grace life de u a cooler.

2.

Grace fruffifi* ctb as dttv doth.

Mat.j.8,

Grace u unre-p/tablt.

lob 38.37;

the Returning Backjlider.

And

one

o malice hinder the meanes of'ir the gmious workin of th. S

The Returning Backjlider.

can hinder where God will have the dew and water and fhinc of the influence of grace worke, nothing in the world can ftop it. So it is faid in that excellent Prophefieof Chrift, and his Kingdome. He /ball come downe like rainc *p-on the mowen qraffc: as flowers that water the Earth, which as they code and frutttfe, fo com

they unreftfttbly.

Let none therefore be difcouraged with the deadneflc, drinefle, and barrenndfe of their owne hearts: but let them know that God doth gratioufly promife (ifthey will take thecourie formerly let downej to be,<# the dew unto them. Therefore let them come unto the Ordinances of God with wondrous hope, confidence and faith that he will be as dew unto them, that fee ing he hath appointed variety of Ordinances 5 the Word and Sacraments, he willbleflethofe mearesofhis owne ordaining and appointing, for his owne ends. He that hath gratioufly ap pointed fuchmeanesof grace, will he not hleffc them ? efpccially having promifed; I will be** the dtw unto 1 frail. Therefore let us attend up on the Ordinances, and notkcepe away though our hearts be barren, drie and unfruitful!: God is above the heart, and able to turne the wil der ncffe into a fruitful! place: he can make the heart a fit habitation for himfelfe to dwell in. Let usby faith attend upfln the Ordinances, if , we find not comfort in one Ordinance,let us go I unroanother, and another, comfort and hclpe I flialkomc, efpeci.ally, if with the Church, we

207

ragewent in re \ gar 4 of oar bar-\ rennes iugood-^ ne/e. .

C ant. 3.4-

zo8

SB A. VI]

Tie order of

Returning Backjlider.

Butmarke the order wherein face makes this rnile Firft, he gives grace to pray

of re-

,

doe good to us. Then hee gives a formation, promifing amendment, this followcth, that be W

S HSf- And bee //r«/ He wipe as the dew unto Ifrael, but -he wiHgiye them grace firft to be humble? confeflc finne and pray to God for grace and forgivenefle, Thereis an order of work the bule: God g iv , th J uftification ^g dification, and before he freeth from the of finnc ,hc : g,ves grace to confeffc

J. .Whcrethefegoe before, grace wi? o l low: and where the^y doe nor, thae wH be no

o?dfr for where 7 Cf ° re '" "* Con/?dcr l ^

and heales their fouTeIinregar?oTthe J gXof tharfinnes: unto thofe he will bcasdcw T c , fore if W e have fiill barren foul« f without dt fires or ftrength to goodneffet imnes are ftillupon the file, for never without holinefle of life :

Chrift, be is anew creKure. WhenthU f* A *fi i_ / iivn Liii.? 15 cionc*

»od WilJ be a* the dew : becaufe he doth pardon ourfinncsforthtscaufe, that hee may the eby fitustobeearertainedinrhe covenant, and are

we

The Returning Backflider.

we fie to bee in covenant with him untill our na tures be altered t Therfore whenfoever he en-tcrs into covenant with any, heechangeih their natures, that they may bee friends, and have communion with him. Then the fame foule which cry cihjake away all i&tqwty : ddirechal-fothe£^0/£r^tomakeit better; this order is not onely nc-ceflary on Gods part, but in re-gard of the foule alfo. For was there eve^any Ibule from the beginning of the world that truely defired forgiveneflfe of finnes, which did not allo therewith defire grace? fuch a foule were but an hypocriticall foule. For if it,bee rightly touched wich forrow, ic dcfiresas well ability to iubduefinne, as for^iveneffeoffinne: hlolineffe and Righteoufntffc with forgive-neffe.

Therefore lead wee deceive our felves, let

his be an tife of tryall from the order 5 that if we

Inde not grace wrought in our natures to re-

traine finne, and alter our former lewd coiirfes,

our* finnes are not yet forgiven. For, wherefo-

ever God takes away (inne, and loves freely :

here aifo he gives the beft fruits of his love, be-

towes the dew of his grace to worke upon and

alter our natures. Chrift came not by blood

lone to die for us, but by water aliotu fandifie

is. He will not onely love freely ; but he will |

>e^5^^^^where he loves freely: therefore

fwehavenotfan&ifying grace, wee havener

as yet pardoning grace. For, we know the

Prophet joy nes them both together: BlefeJ is

209

Vfe

e i

210 • a. VII.

Deut.li.io, II.

The Returning Backflidtr.

he man unto whom the Lordiinputeth not iniquity, ndin whefe ffirit there is no guile. If we rctaine a guileful 1 falfe fpirit,our fins are not forgiven, we ee both thefe are put together.

And feeing all thefe good things come from God, itisneceflary to take notice of what hath :>eenefaid of Gods goodnefife, tha: we doe not rob God of his due glory, nor our felves of the due comfort that we may draw thence. The Egyptians had the river Nylu* that overflowec he land every yeere, caufed by anniverfary winds, which fo blew into the mouth of the ri ver, that it could not difcharge it felfc intortie r ea: whereupon it over flowed the bankes, anc [eft a fruitfull (lime upon the ground, fo that they needed not raine as other Countries, be-caufcit was watered with Nylw. Hereupon they did net depend upon Gods blefling, no were fo holy as they fhould : but were proud o their river, as is intimated by (JMefesunto th people. But the land whether thottgoejt in to fof effeit, isnot M the la#d of Egypt, from whence ye came ou}, where thoit foweft thy feed y andwateredft it with thy foot, as a garden ofherbes : Btit the lanefi whether yee goeto foffijje it, is a I and of hills and llieSjand drinke^h water of the raine of heaven : a land which the Lord thy God carethfor-,&c. They having more immediately raine from Heaven, faw Gods hand in watering it, whereas the Egyptians did not. And what makes a Papist to be fo unthankful^ He thinkes he can with hisowneinduftiy water his owne ground with

fome-

The Returning Back/liefer.

fomcwhat in himfclfe. What makes another man thankfull on the other fide? Becaufe he knoweth hee hath all things by dependance from the firftcaufe: for ns in nature, in God we live, move and ha<vc our being : much more in grace; we have all our nourifhmcnt, fpirkuall being, mooving and life from the Jew of Hea ven : all our heat is from the Sonne ofRigbte-oiifnejft, which makes a Chriftian life, to be no thing elfe but a gratious dependance. lean dee \ all things (faith Saint Paul) big and great words* I O ! but it is, through Ckrijtthatjtrengthea* mz^>. Thefe things muft not be forgotten, fora child ofthc Church, isachild of grace, bygracehe is what he is, he hath all from Heaven. Suita ble to the former place is that in Ezekiel. ^ the land ofJEgypt /ball he defolate And wafte, and they flail know that I am the Lord, bccaufe hee^> hath fad, the rivsr is mine>andlha<veM<iJeit. He (hall be defolate, becaufc he boafts and brags of his river, and depends not upon God far the fweet (bowers of the former and the latter raine : theyboafted bccaufcitwas a fat fruitfull coun-trie, which the Romans called their granary. But we muft lookefor all from Heave^ God by his Spirit will be ns r hedew.

You know in Paradife there were foure rivers that watred the garden of God, rhatf.veet place, and made itfruitfull; but the heads of all thefe

• r -r^ t« f>

rivers were out of P^radice. So it is wrh the Church of God, There is A River, the flreames whereof nukes glad the Chic of God (as the Pfal-

P mift

Phil.

Ezc.

That tie leaj]

The Returning Backfltder.

ueft.

fw.

./<? /<**-our na

tures ,

miftfpeake) many pretious comfortable gra ces (the particulars whereof follow) but where is the hcad-fpring of that river t it is in Heaven. We have all from God, through Chriftthc <JMediat$r : So though we have of the Water. and Dtw> yet notwithstanding the head and fpring of all is from without the Church, in Heaven^ in Christ, in the <JMediator. And therefore in all the excellent things we enjoy in the Church, let us lo ke to the Originall firft caufe,- Chrift by his Spirit, He is a* the Dew to his Ckwch*

This affoords like wife an Vfe of Direction, How to come to have grace to fandlifie and alter our natures? Doe as the Church doth heere 5 defire it of God. Lord teach me'to fee and know my finnes: Lord, Take away all iniquity, and receive megratiottfly : Heale my foule for I have finned againft thee. O love nice freely, Turne away thy angry face from my finnes, and be as the dew unto my barren foule y my dead foule, O quicken ic, make good thy pro-mi fe, come fwifdy, come fpeedily, comcun-refiftably, like raine upon the mowen grajfi$ a fhowers, to water with the dew of grace, anc frndifie my drie parched foule. Thpsweftoulc be earneft with God for grace for our felves and for the Churches abroad, for our Church and State at home. Therefore let fuch an Life be made of it generally, as God and not othei forraignc helps may efpecially bee tr'uftcd in forilistheonely w^}'to defiraflion, to lee Goc

alone

The Returti&g Backflidcr.

alone, and totruftrothis body, and that body, for in this cafe (many times) God makes thofe we thus truft in our deftru&ion, as the Ajjyrians and Babylonians were the mine of the ten Tribes. BJt begin alwayesfirft in Heaven, (et that great whtelc a working, and he will make all things comfortable, especially for our foulcs: then we fhillnot only find him to make goadthis pro-mife, / will be a* the Dew unto Ifracll: but the refidue which follow after.

itcjkattgrow i*f the Li/t/e^&c Thofe unto whom God is Dew, a double bkfling, he will make them grow, and fo grow as they (lull grow up as the Li Hie : Thirties and nettles, and ill weed?growapacealfo, but not as Lillies; but Gods children are Lill/es,md then they grow as LiHies.

How doe Chriftians grow like Lilties ? Firft>/0r beauty and glory. There is fuch a kind of glory and beauty in that plant, that it is faid by our Saviour, That Salomon in all his royalty was not arrajedlike one ofthefe> becaufc his was a borrowed glory from the creature,but the Lillie .....# harh a native beauty of its owne. I bsau y

Againe, the Lillie hath afreet and fragrant faell, fo haveChriflians, a fwcctncflcandfhi-ning expvcft in thcirconvcrfationjas we havcita little aher.ffisfmelljball be M Lehwon^&c.

And hen ag.iine, in regard of furtty and wktevejfe: So Chriftians are pure and unfpot-tcd in their conversion, and their aime ispu- , rity and UnfpottedneiTe: whiteneflc betokens I

P 2

An fa

**

of

an

The Returning Backfliden

4-

In regard, of

\juddaine

The fr/tjp

of the

an unftained converfation. So the people and childrenot God 5 they are Lillies, beaiuifull and glorious in the eyes of God,and of all thofe who havefpiritualleyes, to difcernewharfpirituall excellency is:howfoever in regard of the world their life be hidden. Their excellency is vailed with infirmities, affli&ions and difgracesby the malignant Church: yet in Gods efteerne. and in the efteeme of his children they are LilHes ; all the dirt in the world caft upon a pearlc, cannot alter the nature of it: So, though the world goe about to befmeere thefe. Lillies with falfe imputations, yet they are Lillies ftill, and have a glory upon them; for they have a better fpirit and nature then the world hath. And they are fvveeter in their convcrfarion then the world5 for when they have begun to be Chriflians, they fweeten their fpeeches and difcourfes. There is no Chriftian who is not of a fweet converfation,fo farre as grace hath alte red him, he is beautiful], lovely and fweer, anc hath the whiteneife offincerity.

Now as Gods children are Lillies, and then grow as Lillies for fweet-nefle, glory and beau ty: fothey are like Lillies efpecially, inregarc of fuddaine growth. When God gives a blef-fing, there is a ftrange growth on a fuddaine, a it is obferved of this plan", that it growes very much in a night 5 So Gods children, when his 4J bleffing is upon them, they thrive marvelloufl)

the dew of grace fell in our Saviours time upon

th

The Returning Backflider.

the Ghriftiun world, what a world of Lillics grewfucldenly. Three thoufand in one day, at one Sermon, converted by Peter: The King-dome of Heaven fuffered violence in lohnBap-tijls time, that is, the people thronged after the mcanes ofgrace, and offered a holy violence to the things of God. So when this dew of grace fell, it was prophecied of it, The youth of thy wombe (faith \\t) ft&ti be M the morning dew. The Dew comes out of r.he wombeofthe morning, for the morning begets ir. Thy youth ftaU he as tht dew of the morning -that is, they fhall come in great abundance, as we fee it fell out in thefirft fpring of the Gofpell. In the fpace of forty yeares by the preaching of the Apoftles, what adeale of good was done through a great part of the world: How did the Gofpell thenbreake out like lightning by meanes of that bleffed Apoftle ?<*///, who himfclfe carried it through a great part of the world.

And now in the fecond fpring of the Gof pell, when Luther began to preach : in the period of a few yeares, how many Countries were converted and turned to the Gofpell ? Scotland, SttrtMaflJ, Denm^rkc^ the , a great part of France, Bohemia and of the Netherlands. How many Lillfes grew up here on a fuddaine? Sudden growths are fuf-pedled, and well they may be, but when God will blelle, in a. flicrr fpace a great deale of workc dull be done. For God" is nor tied to length of time. H. a c makes water to be wine P^j every

AttJ t. 4I . Mat.ii.i2.

Pfai.ua.j.

Tie fecond

$ri*%of the Gojpett KM

The Returning

Rorn.i i-

• - -T-.-.- J -----

SE R .VU. Very rc e

water of Heaven into the juyce of the crape 1 there is water, turned into wine, rfiaTddne in twaoftime, wnich he can doein a flioitertime ashe didin theGofpell. /^. 1;&c , W Q is the difference -r that he did rhat miraouloufly iqaftoittimc, whjch he ufbally cffirds in co2 tmuarcc of time. So now manytinvs hedotfi great matters maftorct!«ic,tbar his power rmv be knownc and fcene the more : as wee 4 now in thefe warres ofCer^y, how quic y y God hath turned his hand to hdpe his Church and h,(Te for a dcfpifed forg

er of the

: and hee can doe fo ftil] n ° tlSur

f l ""n

and behold the falvanon of the Lord, we

fee great matters effcded in a little time. LHlte,

r , there

be bleflcd times approaching, wherein when the Terns are converted, They

artheconvcrfion

wtf//£f cornrninp

o> "t, -***••*, "^vmiLuinifnent

of we expcdt, to the rejoycing of otlr h tha they frnuld at length P rcove indeed us the true children of^t\iba>a

Therefore, we ftould make this ;'/? 0 f all labour that the D^ 0 fGod, may p/oove?he «^»v of Grace, that God would maki m S

we would be beautiful] , n d P i orio ,^ h ^

c^ 5 * *•

a

The Returning Backslider.

aluftreuponus, and be as much beyond others

as pearlcs are beyond common (tones, and Lillies are better then Tlomcs and Briers, let us labour to have the Grace of God, foto be accounted Lillies, whatfoevcr the world ac counts of us.

Againe, if the worke be wrought upon us, though the imputations of the world beother-I wife, Ictus comfort our felvcs: God accounts i-me a Lillie: fee this againft the bafe cfteeme of the world, confidering how God judgeth, and thofe who are led by his Spirit, u ho judge better of us. And in all afTociation, combina-tion, and linking in acquaintance, labour to joyne with thofe that are Lillies, who cad a good and a fweetfavour. For we flnllgaineby their acquaintance, whom Salomon affirmeth to be better, and more excellent then their brethren. What are other people then t they are but Thornes; therefore let not thofe which are £////>/ have too much, or ncere acquaintance with Tbornes, leaft they prick us, and (asourblef-fcd Saviour faith) turning sgaine all to berent us. it is faid of out BlefTed Saviour in the Can ticles. He feedtib Among the Lillies. And indeed where is there any truedelightto be had under Heaven, but inthcir company who are gracious* What can a man receive from propiunefpirrs, in regard of comfort of foule t nothing, they areas theb.inen wilderncflethat can yeeld no thing, their hearts are empty, therefore their

But let our delight P 4 "be

tongues are worth nothing.

Mat*/.*.

!

-'' I

The Returning

SBR.VII. b eW j t j 1 David toward Kii.io,.6. .Jand, and then we fcall

.---,-. '/

growb in fa vtrs " ~

Lebanon.

stride AJtfanh his notes as Le(,aa-» Becaufewc have fpokcn of growth, have occafion to touch ithereafor, be large in the Point. God here growth not oncly to the Church, particu ar Chnftian: and it is very

r^^^^^z

fmell ofa fweer Sacrifice from us,as is fit V-can we without it wirh.ftand our enemies beare our croffes tha^ God may call us too , gaine, without growth and ftren<nh we rann performe thofe great duties that God require, at ourhaiKisofThankfulnefle: nor doe line fo cheerefully and fweetly ~ • gs

table*" "- T - r -

Attfve i.

c* K ' ou *kM

can doe nothing acceptably, either to God o his people: the more Grace,

'

r r» T f "r v "'' »»«ai vvc ma

the Promifes, thisefpecially, thar we fli up in Graee and Knowledge, ^ •' cajt forth our roetes as Lebanon.

Btt-bswfoAllwecomtttgrcw ?.

**

'hepro.aifes in aright or!e~.

forme our w,ay e Sj to enter in a new the time to com fe that wee will

The Returning BackJIider*

, but will renounce our particular per-fonall finnes, after which we (hall find fan&ify-ing grace, fo as the dew of Gods Spirit will make us grow: therefore, take this order to im-proove the promifes. Goe to God for his love in Chrift,for the pardoning of finnc, and accep ting of us in him, that we may find a fence of his love in accepting of our perfons, in the pardo ning of our finne 3 which is the ground of love: for then this fence of his love will kindle our love towards himagaine, feeling that we are in the ftate of grace. Then goc ro God for his promife in this order: Lord, thou haft promifed that thou wilt be as the^n?, and that we fhall grow as LMies; make good thy promifethen, that I may finde the eflfe&uall power of it tranf-forming my foule into the blcifed Image of thy deare Sonne.

And know, that we muftufeallthemeanes of growth together with the promife: for in the things of this life, if a man were affured chat the next yeare would be a very plcntifull yeare; would men therefore because they were thus forewarned, hang up their plowes, and not prepare their ground, no, but they would the ratherbeencouraged.totakepaines, becaufe they know that howfoever God be pleafed to vouchfafe plenty, yet he will doe itintheufe of mcanes, obferving and depending on his Providence. So when he hath made gratious promifes of the Dew of his Grace, and of growth as Li Hies, &c. This implyeth a fub-

ordinafe

SST.VIL

2.

t?e muft ufe *U meancs of

growth.

Gcn.i7.8.

i Cor. 15.5 8.

The Returning Backfltdtr.

ordinare ferving of his gracious Providence, therefore it is a way to ftirre us up unto the; ufe of all meanes rather, and no': to take us j off from them. Even as God when heetold the Ifraelites: I mil give you, the Undof CAKA. an, did onely promife it, leaving the remain, der to their conqueft in the ufe of meanes. Should this have made them caft away their fwords ? No* but ic was that they might fight, and fight the more couragioufly. So when God hath promifed growth in Grace, fhnjld this make us carelcffec' O no, it fliouldmake us more diligent andcarefull, and comforts us in the ufe of meanes, knowing that our labour ihall not be in vaine in the Lord. Now Lord I know Ifhall not loofe my labour in hearing, in receiving of the Sacrament, in the commur jiion of Saints, and ufe of fan&ified meanes; for thou haft made a gratious promife, that I\ Jhall grew as the Lillie y and that thou wilt be a* the dtw unte wee*, therefore make thy good worke begun, cffedually unto my poorefoule,! that it may flourifli and be refreflied as a watered garden. But there are feverall forts of growth formerly touched, either

I. \^Agrowingnyu>ard^ or

2 ^ i^f S r0wtn S * n *ke rootc,or

j» cX Spreading and growing in the Fruity andSweetnefle.

Therefore Chriftians muftnotalwayeslooke to have their growth in one and the fame place, but muft wifely confider of Gods prudent}

dealing

Ibe Returning Backflider*

dealing with his children in this kind, as will be furt her feene here-after in the particulars. He frail cajl forth his rootes as Lebanon.

That is, He (ball caft and fpread, and fo put forth his rootes as Lebanon ; h£ (hall grow up ward and downcward ; in regard of firmenefle he (hall be more rooted. In what proportion Trees grow upwards, in that proportion they take roote downewards : becaufe otherwife, they may be top heavy and overturn?, a blaft of winde taking advantage of their, talneffe and \veakeneffetorootethem out the fooner : there fore proportionable to their fpreading above, there muft be a rooting in the ground. As the Prophet fpeakes to Hezekiah of Gods people, i^4 nd the remnant that is efeaped of the houft_j of ludahf frail yet tgaine take roote downewardand hare fruit upward. There muft be firmentfle in the roote, as well as growth in the branches, for which caufe, God here promifeth to the Church and every Chriftian, fhbility nnd fix-edneflta that as hee groweth upward like the Lillie, fo he fliould grow down ward^firme and ftrong.

Now whence comes this rootcdneflc and fitme ftability of Gods Children ?

E r pecially from this, that they are now in the Covenant of grace, rooted in Ohrift who is God- man, in whom they are firmely rooted,

221

In ^Advn wee had a roote of ow owne, but now our roote is in Chrift. All grace is firft powred into Chnfts bleiTed Nature, and then

at

i King.

$**$•

i^d nfw.

7 'he cav/~eo c tfa Saints fla bility.

The Returning Back/Itder.

R Dm, ix, 18.

Leva**?.

at a fecood hand, out of his fMveffe we aU receive grace fir grace. Being rooted in Chrift we be come firme, for there is in him an everlafting marriage and union. The Root* beareth ut^ we^> beare not the roote : Chrift beareth us, wee bearenot him. So now in the covenant of grace, all the firmenefle is out of us. Even as falvati-on it felfc was wrought out of us by a Media-tours fo i £ is kept by a Mediatour out of us: all goodneffe, grace and favour of God to us is not in us but in Chrift, but it is foout of us as Chrift and we are one. But now we oncly fpeake of thecaufeof our firmencffe and ftabi-lity, that becaufe we are in the ftare of grace, we have an everlafting firmenefle as we arc in Chrift Jefus. God now making a fecond cove nant, he will not have it difanulled as the firit was, for his fecond workes are better then his firft. His firft Covenant was, Doe this and live, but his fecond is, Beleeve this and live: So as howfocver our ftaie in grace be but little, yet itisofableflcd, growing, fpreading, firme na ture, fo fure, as what is begun in grace, will end in glory, where God gives the firft fruits,! he will give tenths, yea the full harveft ami | all. Becaufe by the covenant of grace, we arc one with Chrift, who is an everlafting Head that never dyes. Sub-fervant to this now wee have promifed in the covenant of grace*, That we (hall never depart from him, andthac he will never dcpirt from us to doe us good, he puts an awbnnd into our hearts, that \vcfhallj

never'

Ibe Returning Back/lid<r+

never depart from him : but this Point being

often touched, leaving it, we w come tosn-fwer feme objections.

It may feemc that thcfc things arc not fo, Gods Children doc not alwayes grow and fpread themfclvcs : but they are often overtur ned and fall.

This is nothing, they are mooved, but not remoovcd : they are as Mount Zion which cannot be remooved, but abideth forever: which though it may be fliaken with earth quakes, yet it is not remooved thereby. The gates of Hell, and forrowes of death may fet lore upon them, butnotprcvaile agaigft them, they may falhbut not fall away, they may be as a wether-beaten tree, but not as a tree puld up I by the rootes : therefore they are compared here to a tree whoferoote {lands faft (till. This much the Church after a forefryall and endu rance of much affii&ion confttfeth. ^4 11 this is ccmc upon us, yet have we not forgotten tkc<L^ : neither have we dealt falfly in thy covenant : our heart is not .turned backc, neither have our fleps dtclin dfrom thy way, though thou haft broken us in the place of Dragons, &nd covered u* withtbt^> fitdo \v of death, &C.

And rgaine, though they fall 5 yet they learnetoftand faft by their falls, are gainers by their lofles,and become frrongerby their weak-nefles: as tall Cedcrs,the more they are finkcn by the winds, the mere deepely they take.roo-ttng : So Chriftians, the more ftormes and

Wafts

SlR.VII.

Anfiv.

i.

Mat,

Pfal.4417,

s E T.vir.

Ifa.jo.

Anfw.i.

Ecck.j.ii,

Htb.iA.ii.

The Returning Backjltder.

blafts they have^ the more they are faftly roo ted : that which wethinketo be the overthrow of Gods children, doth but roote them deeper. As Peter after his fall tooke deeper rooting, and &4viid$tc. fo after all outward ftorraes and de-clinings, here is the fruit of all; they cake dee per rooting, whil/t their finnes are purged away by their fiery afflictions.

But why then are they not more comfortable in their lives, in feeling and feeing of Gods wife, ordering of things?

Firft, becaufe though God worke ftrongly and furely in them, yec he doth it for the moft part flowly (as the Wifeman fpeakes) all his workes being btwtifull in time : therefore they apprehend not their comforts as they ought, and fogoe mourning the longer; the time of knitting divine experiences together not being yet come.

Secondly, becaufe the anguifli ofthecroflfe ( if it bee quicke and fliarpe ) many times takes away the apprehenfions of Gods excel- ] lent ends in the fame: as the children of Ifraell i could not hearken unto'<jM0fis for anguifhandi vexation of fpirit: Noaffliliion (faith the Apo-ftk) forthefrefent is jeyotts,though afterwards it brings forth the <j*iiet fruit of Righteoufnefle.

Then againd Satans malice, who cafts in floods of temptations, is great: fo that the foule cannot enjoy that fwect tranquillity and peace it otherwise might, cafting in-doubts and numbers of what-ifs into the foule : fo that

for

The Returning Backflider*

for a time, he caufcsaftrongdiverfionin them, whence after that, there fblloweth peace a-gaine, when thofe temptations arc fcenc and overcome.

It # long alfo of our hives, who are not armed forcrofTcs and afflidions, untillwe arefuddcn-ly fiirpr^zed by them ; and then leaving our watcM nflnefTe, and forgetting our confolation, we are (truck downe for the prefent by them, and cannot fupportour felves againft them.

And laftlv, It comes alfo from Gods wife or dering and tbfyofng Providence, who will not do all at once: our comforts muft come by de-giees, now a litile and then a little : our experi ence, and fo our comforts come together, after we have honoured God in dependancc upon his will and plcafurc; and yet this hinders not, but a Chriftian growes (till though heebefor the prefcnt infenfible of it : as a man is alive and growes whilft hefkepes, though he be not fen-fible of it. Ocher objcdionshave bcene for merly touched.

Htfka&c*Jl forth his root es as Lebanon. We feethtn that the ftatc of Gods children is a,firmeand a ftable condition, whence we may obfcrvc the difference betwixc Gods people and others. Gods people are rooted and fpread their rootc. But the other have rottcnncffein their roote, being curfed without any founda tion. "For take a man who is not a good Chri ftian, where is his founda:ion^ oncly in the things of this world.. Now all heere is vanity,

and

125

Tie

the o:!:cr none.

The Returning B

12-9,6.

and we our fclves by trufting vanity become vaine ; Ewry man in hk ben estate, is altogether vMtj; vanity in himfelfe, andtrufts in vanity. What ftablenefle can there be in vanity ? Can a man flare nonftante ? ftand in a thing that ftands not in it felfe? Will a pidure continue that is drawne upon the Ice? will it not failecand melt away when the Ice upon which it is drawne thawcs? So all thefc who have not the dew of Gods grace, they areas a picture upon the water, have no foundation, and ftand upon that which cannot ftand it felfe. Therefore the Scripture compareth them to the worftofgraffe, which hath no good roote, grade upon the houfe top, which hath no bleffing of thofe that come by, but there ftands perking up above others. So it is with men that have no grace, they canperkeup above others: but as they havenoftableroote, nor theblefling of Gods people, /lability with the Spirit: of God inwardly, and the prayers of Gods people to waccrand bleflcthem : fothey perifh and wither quickly. Nay whole nations (ifwicked) have no foundation* What is be come of the great Monarchies of the world? The i^djfyrian, Peyjiatt, Grecian aud Rowane Mo narchies ? and for C/V/^themfelves, they have dted like men, and had their periods. Onely a Chriftian hath a Kingdome, a ftable conditi-on which cannot be fhaken: he takes his rootc firmer ftrongly, and growes ftfonger and ftrongcr till 't', becaufe. hegrowesto Heaven, nay indeed while he lives 8 ' m Booted in Heaven before his time, for

though -

The Returning Backflider.

though we be in Earth we are rooted in Heaven Chrift our roote is in Heaven, and his Faith which is wrought from Heaven, carrieth us to Chrift in Heaven, and love that grace of union following the union of Faith 3 carrieth us to Chrift a! for even before cur time, we arc there in Faith, Love and loy. Therefore a poore JGhriftian is firme and ftable even in this life, [having union with Chrift, though he creepe mpon the earth and feeme a defpifed perfon, yet his roote is in Heaven, whfre he hath union with Chrift •> ///* Kfi b hid with Godin who when be Jhall AppstrC) hee (hall appeare with him likewife in glory. Therefore, if Chrift be firme, ihe cftatc of a Chriftian muft needs be firme: For he is a C^dar, another man is as graffeor corne upon the houfe top, ^x/// flcfl) is graffe^ faith the Prophet, otjcft. J but they have wit and memory, and p^rts, &c. yet they are but as the flower of the graffe, per haps better then ordinary graflTe, but the graflfe withcreth, and the flower fadcth: what cdn-cinueth then ? 0 the word of the Lord, and com fort and grace by that word, endttres for ever, and makes us endure for ever. This is excel-lently fct downe by the Prophet David, we fee there the righteousman is compared to a tree planted by the water fide, his leafe failes not. So a Chriftian is planted in Chrift, heisftill on the growing hand,and his leafe lhall not wither, Tfofe who Are planted in the houfe of the Lord, /hall flour t/h in the Courts 9four God,7 hey fall

40.6.

Pfa/.

rfe. i.

jt CtMiWt fiO

tefrmne/eo wr condition.

2*8

Pfal 51,1.

The Returning BacKflider.

fruit in thtiroldagejheyfliaHbefa. they fhallgrowlikea Cedar in Lebanon.

This cleare dif&rence, (hould ftirretis up to >e comforted in our condition, which is firme and ftablc. Why doe we value chriftall above jlaffe * Becaufe it is brighter, and of more continuance. W-hy doe we value continuing things, inheritances above annuities ? Becaufe they continue. Jf by the ftrength of our dif-couife we value things anfwcrable to their laft-ingj whyfliDuId we not value the beft things ? our eftate in grace, this is a lafting condition, for a Chriftian is like a Cedar jhtt. is rooted,and takes deeper and deeper root, and never leaves growing till he grow to Hewcn:HtJhall c aft forth his roetes a* Lebanon.

Againe, let all them make Ufe of it, rhat find not the worke of gr^ce upon their hearts: O ! let them confidervvhat a fading condition they are in, they thinkcthey.can due great matters, perhaps they have a deflrudive power 5 they labour to doe mifchiefe, to crtiii whom they will in this world. But what is all this* we fee wh^t thePfalmift faith^ofaD^,acnrfed man, who had a dcftroying power. Why boaflctt tbou thy fdfe in* miJchiefs 0 mighty man ? the good neffevf Cod etdweth contiieually. Why boaftcft thou thy fclfc that thou canft doe mifchiefc and overturnc Gods people t &c. Know this that the goad will of God continues. Boaft not thy felfc, thy tongue devifcft mifchiefc, as a (harp? razor, God fliail deftroy thee forever.

Hce

The Returning Backflider.

He (kill caftrhce away and pull thcc out of thy dwelling, and root thcc out of the Land of the living. Thofe men that rcjoycc in a definitive power 5 in rheir ability to doe mifchicfc, and cx-ercifing of that ability all they can, th-y fhill be pi utkr out of their place, and rooted out of the land of the living. And as it is in 106, they jfliall he hurled away as a man hurlcsa ftone out of a fling, Then what (hall the righteous fay? they {ball fee and feare.and fay: Loethts isthz^> WAV that mad? not God his ftrtHgth,hut trufled in the aboundance of hi* riches, And ftrengthencd him-felfe t* wichdneffe. He thought to rootc him-fclfefofaftthathcflio-ild never bee remooved, but atthelaft irfhill coTieto pa(Te,that all that fee him (ball fay: loe, fee, what is become of him? this is the man, thattrufted i'i his riches and made not God his ftrcrgrh,what is become of him ? faith DavtJvf himiclfjam like Accent Olive tree in the houfe of God: I tmft in the mer cy of God fir tvcrtndever. Let th;-m truft if they will in Riches, Power, Strength, and Fa vour with Saul and great men, yet notwith-ftandingbe Doeg what he will, / Jbatt be A gntn olive planted m the houfeof God,&c.

Sohcereisadoublc ufe the Scripture makes ofthefe things, i. The godly man rejoyceth in his condition, and a. Ocher men fcare and grow wife not to truft to their fading condition. They arc(as the Prophet fpcakes)/** <f biy tret-, that flourifliesfor a time, and then after come to nothing, their place is no where found. They

keepc

Job 17.11

PfaLji.8.

iSlR.VH.

13

The Returning Backflider.

keepca great deale of doe in the world for a time, but afterwards, where is fuch an one? their place is no where found, no where com fortably, they have a place in Hell, but com-fortablya place no where. This is the eftate of all thofe who have not a goo<i rocte, for faith Chrift, Every flant that my heavenly Father \ htthnot planted fiall he rooted up. It is true of every condition and of every man, if Ccd have not planted him in that excellent ftate, or doe not in time, he fhall be rooted up: for the time will come that the Earth will hold him no lon-ger,he rootes himfelfe now in the earth, which then (hall cad him out.He cannot (lay here long, » Heaven will not receive him, then Hell muft. j What a miferable thing is-this, whea wee ; place and botrome our fclyes upon things that j will not laft «r when our felves flwll out-laft our foundation ? when a man (bill live for ever and that which he builds on is fading, what ex-treamity of folly is this? to build on Riches, Favour, GreatnefTe, Power, Inheritance^whicb either muft bee taken from him, orhee from them, heknowethnot how foone.

What makes a mm miferable, but the dif-appointing of his hopes, and cro'iTingof hisaf-fedions? Nowwhcnamanpitcheth his foulc too much upon his worldly things, from which there muft be a parting, this is as if it were the rending of the skinne from the flcfli, and the flcfli from the bones, when a mans foule is rent] from chat he pircheth his h^ppineflfc on, this!

rnakerh;

The Returning Backjlidcr.

makcthaman mifcrablc: formifery is in dif-appointing the hopes and crofling the affedi-ons. NowonelyaChriftian plants his heart and affedions on that which is cvcrlafting, of cquall continuance with his foule : As hee ftiall live for ever, fo hceis rooted for ever in that which muft make him everlaftingly happy. Thefc things wee heare, and they are unde niable rrue, but how few make ufe of them to dcfift from going on in a plodding fwelling dc-(irc of an earthly condition to over-top other men * fuch labour to grow in tauleneffe and height, butftrivcnotto be rooted. Now that which grows perking up in height,ovcr->topping other things,yet without root, what will become ofitfltwillbe turned up by the Roots.

Now,How fhall we grow to be rooted «r For to attain hereunto, it is not onely necefTary to ap-ply the prornifes and challeng God with them, buctoconfideralfowhat wayes hce will make them good.

Firft,Libour to know Godand his free Grace in JdTus C\\^:Grorvingrace y andin

1JI

efour Lord lefa Chnft : they goe both toge ther: the more we grow in the knowledge of our Loid Jefus Chrift, and of the Grace of God in him, the more grace and rootednefle we (hall have. For that which the foule doth cleerely apprehend, it fattens upon in that meafurc it apprehcndeth it. Clecrenefle in the underftanding breeds carncftncfle in the aflfe&i-ons, and faftneffe too. So the more wee grow

Q 3 in

Hovto lew tcA in Grace.

I. To

grace. a Pec. 5. 18.

SBR.VH.

2.

Labour to ^»en>

z Cor, x.i o,

Returning Backflider*

inknowledge, the more wee roote our felvcs in that we know. And therefore the Apoftle prayes for the Epkefans^ that they might have the Spirit of Revelation,&e. That they might know the height, breadth, depth and length of Gods love, thatpafTeth knowledge, Epkef. 3.14° Per this caufe I bow my knees unto tht^> Father of our Lordhfa Chrift, ef whom the^j whole family of Heaven and Earth is named: that he would grant you according to the riches of his Glory, to be Strengthened by his Spirit in tht^> inner manjhfi Chrijl may dwell in yottr hearts by faith* thatye being rooted and grounded in hvz^, inthefenfc of Gods love to us,, and fo-ofonr love to him againe (for we are not rooted in! love to God, tillvvce be rooted in thefenfe of Gods love to u§)thatyoumay be able to comprehend with all SaintSythe. height and breadth, &c.

And withall,labour to know the gratious Pro-mifes of Chrift, for we are knit to him by virtue of his word and Promi(es:which like himfelfe are Tea and ^Arnen. ] B H o v A H yefterda* , to day, and the fame for ever. So all his Promifcs made in him, they are Tea and ^Amen y in themfelves firme,and firme to us in him.They are Tetand Amen: that is, they are made and per-formed in Chrift, in whom they are fure to be performed, and thereupon they are fume too. God madethem 5 who is'} E H o v A H,and they are made in Chrift that is J E H o v A H. So God the Father JEHOVAH, he promifeth, and he makes them good in Chrift J E H ov. AH, who is unchangeable. But,

The 'Returning Back/litter.

But this is not enough, wee muft labour to have our hearts ftablifhed, that they may re-ly firmcly on that which is firm^. For if a thing be never fofirme, except we rely firmcly on it, there is no (lability or ftrcngth from it. Now when there is ftrcngth in the thing, and ftrengthinthefoule, tbatftrengch is impregna ble and unconquerable ftrcngth. In Chrift they arc Yea and Amen, in whom he ftablifhcth us, annointsus,fealesus,and gives us the earned of fee Spirit in our hearts,

How doth Godftablifli us upon thcPromi-fes? The reft which followeth is an explica tion of this; when he gives us the earneft of the Spirited feales us to be his, in token he meancs tomakegoodthebargaine,thenvve are eftabli-flird, Bm we are never firmely eftablifhed, till we get theafTurancc of falvation. Then as the PrornifesareYeaand Amen in themfelves, fo we are ftablifhed upon them,when wee are fea-Icd and have the earneft of the Spirit. Let us la bour therefore to grow in the knowledge of Gods love in Chrift, to know the height, brcadch, depth, and length of it, and to grow inallthegratious proraifes which are made in Chrift> who is Amen himfelfe, as his promi-fesare, and then when wee are fealed and an-noirned by the Spirit:, we (hall be fo ftablifbzd that nothing (hall moove us. Therefore let us ufc all meanes for the eftiblifliing of growth in us, the Word and Sacraments efpe-cially. For as Baptifme admits us intothchoufe

CL 4 of

Our harts mtt/l be ftabli-Jhed on that i wbicbu frme.

How G*d doth

SIR. VII.

Anfa.

The Returning Backflider*

of God,foby the Sacrament of the Lords Sap-per,the blcffed food of the foule, we are ftreng-thened. In the ufe of thefe meanes, lee us make fuit unto God to make good his gratious Pro-rnifeuntous, that we (hall grow as Lillies> and take root,as the Cedtrsin Lebanon.

Let us know that wee ought every day to la->our to be more and more rooted: do we know what times may befall us? Wee have need to >row every day ,to grow upward^and in breadth and indepth.Ifweconfidered vvhat times wee may live to, itfhould force us to grow every way, efpecially in humility, that root and mo ther of graces^to grow downeward in .'that, to grow in knowledge and faith untill we be fitlec with the fulneflc of God.

ApooreChriftianofttimes makes this Ob iedion, O J doe not grow, therefore I feare my ftate, lamoftfliaken, therefore this Promife not fulfilled to me.

Tothis]anfwer, Chriftiansmay bee dece ved, for they do grow oft times in firmenefTe ftrength and (lability, though they doe no fprcad out 5 they may grow inrefioedneffe, th thai! which conies from them may bee rnor pure, and kfTe mixed with naturall corrup-tion, Pride, Selfe-love and the like. This is a temptation that old men are fbbjed: too efpeci ally, in whom the heat of nature dccayes> ^ whothinke withall that grace decayes. But it j is not fo, for oft times when grace is carried I with the heate of nature 3 it makes a greater I ! (hew/

The Returning Backflidcr.

fhew being hclpt by nature. The demonftrati-on, but not the truth of grace is thus helpt.Thcr-forcthisclaufeofthePromife is made good in old Chriftians, they are every day more and more rooted, firme, ftable and judicious, and more able in thofegraces which belong to their place and condition. Therefore, they fhould not be difcouraged, though they be not carried with the ftrcame and tide of nature, help'c with that vigonr that fometime was in th«m. They grow in judicioufneffe, mortificdncfle, in heavenly-mindedneffe, and in ability to give £ood counfell to others. This is well, for we grow not in grace one way, but divers vvayes j not onely when we grow in outward demon-fhation,and in many fruits and a&ions; but when we grow in refinedneflc and judicioufneflc (as was faid)then we are faid to grow likewife.

Yetnotwithftanding, itfluuldbcthe indea-vour of all to grow what they can in grace, when if they grow not fo fad as others, let hem know that there are feverall ages in thrift. A young Chriftian cannot be fo plan ed and fo dcepely rooted as another that is of a greater (landing. This (liould not difcourage any, feeing there are babes in Chrift, as well as ftrong men. Therefore where there is truth of heart,with indeavourto grow better and bet ter, and toufeall meanes, let no man bc« dif couraged. Remember alway this for a truth, that we may grow, and we ought to grow, and the children of God ordinarily have growne!

more!

The Returning Backflicter.

Tiore and more, both in fruitfulnefle and fted-aftnefle every way, but not with a like growth nmeafureortime. Therefore labour to make ufe of thefe promifes, and not to favour our elves in an ungrowing eftate, for grace is of a growing nature. If it grow not in ftuitfulncffe, fet it growes in the Roote; as a plant fome-times growes in fruitfulndTe, fometimes in the [loote. There is more vercue in Winter time in the Roote, then in the fruit which is gone. So a Chriftian groweth one way if not another: though not in outward demonftration, yet in Humiliation. God fometimes fees it ncceffary, that our branches (Lould not fpread for a while; but that we (hould grow in Humility^ by fbme faults and fins we fall and flip into, that we may fee our own weakneffe and looke up.

Let us labour therfore who have fo long en-joyed fuch ftore of bleffed meanes, tinder the dew of Gods grace and the influence of his Spi rit, in the Paradice of God, his Houfe and Church, having fo long lived in this Edcn^ let us labour now to fpread, and grow in fruitful-nefle, thatfo we may be filled with the fiilnefTe! of God. Itisthechiefethingofall to be roo-| ted and grow in grace. You fee, God w! en| he would fingieoutabletfngjjie (els them not that they (hall grow rich, that they (hail fpread out and grow rich in the world. No, but you whom I love freely,take this as a fruit of it, 1C OH as the Lilly, you fhall grow fuiitfull This is the comfort of a Chri-

flinni

The Returning Backflicter.

ftian,thoughhegrowes downeward oft in world, and things of this naturall life, yet her growcs upward in another condition, as Li Hies zndCedtrs, they grow downcvvards one way, but they grow upwards another. Perhaps they may decay in their ftate and favour, and in their pradife and cunning in this life: but a Chi iftian, if he be in the ufc of right meancs>and put in fure thegratiousPromifes,heisfurc (till to grow in Graced Faith and Z0i^,and in the inner man.

Is not this a comfort, that a Chriftian hath a comfortable meditation of the time to come inallhiscrofles? That it isfor better and bet ter (till: thatasintimeheisneefer Heaven, fb he (hall be fitter and fitter, andneererand nee-rer ftill with a difpofitionfuirable to the place. That the time to come is the bcft time 5 and that he fhall grow every way, in height, in bredth, in depth and length, and apprehenfion of Gods love: and that the more hee growes in know ledge of thefe things, ihs more he fliall grow in all dimenfions, being as furc of things to come, as of things paft: And that neither things prcfcnt nor to come, fhall ever fcpcrate him : rom the love cfGodin Chiift. What a com-: orcable (late is a* Chriftian in^ who isalwayes oathe mending hand, that is fuch :i childe of bcpe>whenrhehopeofthe wicked flullperifhc' Letus labour therefore 3 that we may be in fuch i acafcand ftate of foule, as tjiat thoughts of the j timetocome may be comforrable: that when i we thinkc we muft be tranfplanted hence out of

The Returning Backflidtr.

theParadiceand Eden of Gods Church, into a heavenly Paradice,that all our changes fhall be for the better. What a fearfull thing is it to be in theftatcof nature? What foundation hath a man inthateftate,whohathnoroote here, and that root he hath will faile him ere long? How feare-full is it for fuch a man co think of a change^ wJien it is not a change for the better ?

Here is \vifdomc,ifwe will be wife topurpole, lee us be wife this way^labour in the firft place,to prize Gods favours, and to know how to come by them in the ufe of all means. Look to God for the performance of thefe gratious promifes; for they arc not of what we {hall doe in our felves • but what God will do in the Covenant ofgrace? And if a Chriftian fliould not bee rooted and grow ftronger and ftronger, we {hould not faile, but God arid Chrift fhould ftile,whois our root and bcares us up.Therfore God hath taken upon him the performance of all thefe things^what re-maineth from us,but a carefull ufing of all means-and in the ufe of all,a going out of our ftlves to God,that he would be as the dew to ^,and caufc us by the dew of his Spirit to grow more and more rooted in grace as long as wee live in this world^and then our rooting and ftability lies up-onGod,not upon us.-he fails if we faile; who hath undertaken,that wcfoallgrow as the Lilly 3 andc4 forth cur Rootes as Lebanon.

The end of the feventk Sermon.

THE

I G T H

SERMON.

H o s, 14. tf,7-

Bis branches lban$read> bis beautyfhattbe <** the Olive tree and hisfntett as Lebanon.

They that dwell under bisfhadoV (ball return^ they fodlreviye as the Corne^ and grow <*s the Vinejhefenttherofjballbeatthe Vine ofLebanon\

E have heard at large here* toforc what petitions God puc into the heart and mouth of his Church: as alfo what gratious anfvver GOD gives his owne Petitions : Hee cannot de ny the praVe'rs made by his owne Spirit. J And

The Returning Back/lickr.

AndasTheeis"goodneffel?felfc, fo he f. 9

tmchis, that hee goes beyond all that wee can defirc, thinke or fpeake: his anfwcr is moretranlccndcnt, as the Apofile fpeakes: hee does exceeding abundantly above all that we ^k^j orthwke,t*.c. For whereas they in particular and n briefe f ay D Doe good to ut, and receive u* totifly : He tcls them, He will bee as the into them: and from thence, being Dew to hem, is chcirfpreadingand growing as* Lilly and cafting of their rootes as Lebanon: and their branches JJjaSjpreaJ^c. and all this to en-courage us to come to fo powcrfull and large-icartedaGodj who 5 ashc isablc to doe more then wccefire of him, fohc will alfo doe it. He will fa as the Dew unto its. This is the general! of all, for all other fruitfulnefle comes from this: i. God win bee as the Dew, and then . Th(j fall grow & the Lilly, avd caft their Roots as the Cedars in Lebanon, they fhall not onely grow upward but downeward, for the L-Hie quickly fpreads it fclfe forth: but they (hall be like the trees of Lebanon for ftedfaft-nefle; and then fpread in breadth, grow in all duncnfions. Which is fulfilled of the Church in general!* and of every particular Chriftian when once he is inChrift,ufing fan<fiificd means: they grow then in the root, and upright, and in every dimenfion: His branches fhaH ftread, and then

Hri beauty frail be as the Olive tree. Which chough frukefull and excellent, yet

bcc?u(e

Tbc Returning Eackflider.

bccauic it hath no fwect fmcll, it is added:

HisfmellftAttbc as Ltbwon. Thefe excellencies promifed to the Church of God,arenotallinonetrec, but .yet they arc infome fort in every Chriftian, what agrees not all to one plant, zgrczstotheplaxtsofXtgk ttoufncfit ; they grow upwards and downe wards, fpread and are favoury and ftuitfull all agrees to a tree of RightcoufncfTc. We lay of man he is a little world, a compendium of this great world, as indeed there is a coinpri-ing of all <:heexccllenciesof the worid in man 5 or he hath a being with thofc creatures who lave onely that, and therewith he hath grow-, ng, fenfe and rcafon, whereby he hath com munion wkh God and thofe underftanding Spirits the Angels : fothathee is as it were a iimmcofallthe excellencies of the creatures, Irtlc world indeed. The great world hath othing, but the little world hath the-fame in ome proportion. So it is in Grace, a Ghri-ian hath all excellencies in him that are in the orld: Thne is not an excellency in any thing, :>ut it is in an higher kinde in a Chriftian. He lath the beauty of the Li lite, and he growes up fpreading, fmcll and fruirfulncfTej his wile-ome exceeds that of all the creatures: there is not an excellency in nature, but wee have fome proportionable excellency in grace which is above it. God ufech thefe outward things tohclpeus, that we fhould doe both body and fonlc good by the creatures. Whstfcever doih|

our !

SiR.VIIL

i.

fiui, fulnefie of tie Olive u compa red to divers graces.

2.

The Returning Backjlider.

our bodies good, cither by neceffity or delight they help our foulsras plants and trees, not only rcfrefh the outward rnan,and the fenfes, but alfo they teach OIK louls,as here the Holy Ghoft tea-cheth them by outward things. Firft it is (hid, His Branches frail fpread.

When God enriches the foule with faving gtace, one (hall grow every way andHourifh aboundantly, extending forth their goodneffe on every fide largely to the knowledge and open view of others,and then further,

Hi* beauty fiall be as the olive tree.

What is the beauty of the Olive tree? to be ufefull, fruitful!, and to bring forth good fruit Indeed the glory ofa tree is to be loaden with fruit, and ufefull fruir, which is the beft pro-perty of fruite to be ufefull and delightful!. So the glory ofa Chriftian, who is a plant of rich-teoufneffe,ofGodsown planting, isto abound in fruits- of RighteoufndTc. Indeed the Olive isa very fruitfull tree,and theoyle which comes and diftils from it hath many excellent proper ties agreeing to graces.

Amongft the reft, it is a Royallkinde O f Ii quowhtt will be above thercftrfo grace i r com-mands all other things,it gives a fan<5Hfkd uft of the creature and fubduesall corruption

And then it is unmixed, it will mina! c wifh nothmg s light and darkened will not mingle no more will grace and corruption, for the ileto the other, as Salomon fpcakej, abomination to the wicked.

—-——___^__ Further,

\

The Returning Backflicter.

Further, It is fwect,ftrengthning and feeding the liferas in ZtdHtrir, there is mention made of two Olives before the Lord, which feede the twocandlefticks. And Olives of Grace,have al wayes fatncffc diftilling from Chrift rofeed his lump with oyle, Gods Church hath alwayes oylc: and thofethat are Olives, they keepethe Church by their particular calling.

1. He ftdll be fruit full as the olive^d.

2. i^AhunA&nt inffitit as the olive.

3. Confiant in fruit, liketheiol ve.

For it beares fruit much, and never failes, no not in winter: and hath apcrpetuallgreen-neffe. Indeed the child of God hath aperpe-tuall verdor: as it is,P/Tt /, j. his leafe never failes: Becaufe that which is the caufe of flourifhing never failes him. Which caufes are two,

i.

2. Heatz_j.

For we know tjtfoyftureznd are the caufes of all kindly growth. If a tree have more moyftnre thenheate, then it is wa-tcrifh, if it have more heate then moyfture, then there is no bignc-fle in the fruit. So true it is, that moyjtwe and hcttc are the caufes of fruitfullneffe, in a good proportion. So Gods children, having the Sonne o{ Righteoufnefle alwayes ihfningupon them, and being alwayes under the Dw of grace (the promife being, to bt as the Dew to Tfrael) having all Dew to fall upon^thcm for mo, ft we: and having the Sonne of Righteonfneffe to (liine upon them to make

R them

Zacb.4

rfai

I.I,

Cftu'es of rifhing of the

The Returning

them fruitfull, their leafe never faileyhey never give over bringing forth fruitrbecaufetbcy have inthemcaufes perpetuating fruief nines, though not alike. Becaufe Chriftby his Spirit is a volun tary, and not a naturalkaufe of their fruitfulnes. That is, he is fuch a caufc as workes fometiracs more and fometimcs IcfTe, to (hew that grace fprings not from our felves, and ro acquaint us with our own weaknes and infufficiency Heaven is the perfe&'on of all both Graces and Com forts. WherforeP^r calis the ftate of Heaven, inheritance^ immoitallandHndcfled, that fades not away: Why is that an eftate ot grace and comfor more then this of this world? Brcaufe it is a neve fading eftate, there they are alway irvone tenure and becaufe Chrift (fowcs Wmfelfalway there there is abundance of water to moyften them and hear to cherifli them.Thcreis no interming ling or flopping in growth as is herejtherefore is an inheritance that fadeth not away, havin thefupply o£a perpetuall caufc of flourifliing.

This in fome degree is t-rueof the Church on enrch, it is the inheritance of God that fade not>and Chriftians therein are Olives that brin fporth fruit conftanrly, having a perpetua ficflineflTeand greenelTe. So the Righreousma is compared to the Cedars ef Lebanon f which bring, fonh much fruit in their age: he {hall be fruitful! as the Olive, from all which this point formerly touched followeth.

That it u the excellency.and glory of a cbriffia%> to fa fruit fit !l in his flac^j.

Both

The Returning Backfiller.

Both to be fruitful! in his place as a Chrift ian, and in his particular calling. To be fruitfully a Magiflrate, as a Miniftcr, as a govcmourof a family 3 as a neighbour, as a friend 3 to be fruit-full in all. Becaufe in Religion every neere re lation is as IT were a joyning together of rhe body ofChrifl one to another, by which fomc good is derived from one to another. God ufes theft relations as conduits to convey graces. A good Chriftian, themeaneft of them is a good neighbour and doth a greatdealeofgood 5 being I fruitiullasandghbour/ruitfullasafriendjmnch | more as a husband, as a Magiftrate,as aMinifter. Thtfe relations are a knitting to Chrift, by which fttncife and fap is derived from the head for the good of the whole body. Therefore a Chriftian inall relations is fmitfull. When he comes to be a Chriftian, he considers like good CMorJccat, what good he may doe: as he told Hcjtcr, What if tbou be cafoJto the ktngfamefor ikis furpofc: So a Chriftian will reafon with himklfe, what if I be called to be a Magiftrate or a Minifter forthis purpofe^r what if I be called to be a friend forfuchorfuch apu'pefe* rodoe this or this good { indeed fuch are gratious Qj,^rcs made to a mans fculf, to enquire for v bat pwpofc- huh God raifed mec'to dee this or thar. To be idle, or barren,or noyfonT 3 , Ono, to b? a plant oFGods planting : my glory lliall be my miitfullneffe in my plr-ce.

ThtTcft»re k-r us ev^ry one con(?der \virh ot)r felvcs, wherefore God ha^hfcc us in the Church

R 2 in.

241

The Returning BackJIukn

Mat. 3,10.

in our particular (landings. Wherein Ice us re member this, thathowioever God may endure barrenaefie out of the Church in wantof means$ yet he will never indnie it under meanes. It is better for a bramble to be in the Wilderncfle then in an Orchard •• for a weed to bee abroad, then in a garden where it is fure to bee wee-ded out> as the other to be cut downc. If a man will be unprofitable, let him bee unpro-Stable out of the Church : but to be fo where he hath the dew of grace falling on him, in the meanes of falvation, where are all Gods fwcet favours ^ to beea bramble in the Orchard, to bee a weed in the Garden, to be noyfome in a place where wee fhould be fruitful!, will God the great Husbandman injure this ? Hee will not long put it up 5 but that he ex-ercifeth his children with fuch noyfome trees to trie them, as hc« hath feme fervice for thefc thornes to doe, to fcratch them: fo were it not for fuch like fcrvices for a time, hewoiild weed them out and burnc them, for whatfocvct is not for fruit, is for the fire: rca, every tree tfut bringeth not forth good fruit, flail be hemn downe andcaft into thefrc.

And the more to ftirre us up hereunto, let us know that wherefocver the Jew- of grace falls and where there is the meanes offalvation, that' ( at: that very time, there is anaxe, an inftrutncnt | of vengeance laid to the roote of the tree I which is not /iruck downs presently, but it therooie, that is, vengeance is threatned

to

The Returning Back/litter

the tree, to that plant which hath the meanes,and brings not forth good fruit in time and feafba. What isthe end thereof? to be hewen down and caft into the fier. As we fee the Church of the lewes, when Chriftcame, theMcfias, thegreat Prophec of the Church, never was there more meanesoffalvadon : yet even then, what faith JpfaiB4pli&i AW, even now, is the axe laid unto the rwte of the trt< 5 and indeed in a few yeares after, the whole tree, the Church of the lewes wascutdownf. And Rev 6.wefee,afrerthcRi-deronthe JtohiteHorfe, which is the preaching of the Gofydl) the re comes %redbloodieHorfe^r\& talefforfc : Warre and Famine. After the white Horfe, his triumphant Chariot, thepreaching of heGofpell: if rhistakenotp!ace,thatit winne and gainenot: what followes after t the red and the pale Horfe, Warre, Famine, aod De-truftion. It will not be alway with us as it is ; for the Gofpell having beene fo long preached, we having beene fo long planted in Gods Pa-radice,the Churchrif we bearcnot fruir, The axe laid t$ the rooteoftbc tree: God will ftrilce attheroote,and rooteupall, therefore let every one in their place be fruitful!.

Every one that isfiuitfull, God hath afpeci-allcireof. If any tree were fruitfull, the7/r^-litcs in their conqueft were to fpare that, be-caufcitwasufefull, and they might have ufe of it. So God will alwayes (pare fruirfull trees, and have a fpeciall care of fuch in common ca lamities. Let us therefore be exhorted not on-

: RJ_ jy_.

247

The Benefif o/ fruitfu&iejft.

SR.

"itus $.8.

The Returning Backfliden

w to bring forth fruit, but to bring forth fruit in bundance,to ftudie to excell in good works,the word in the Originall is, ASundtrd-beArer: to land before others in good workes. As it is in ,labour to be zsSttflderd-bedters, to goebe-ore others ingood works.-ftrivc to outgoe others n fruitfulnes; for therein is the excellency. For hofe both in the fight of God and men are in moft efteeme,whoare moft ftuhfull in their eal-ings and places. The more we excell in fruit-ullnefle, the more we excell in comfort: and the more we excell this way, the more we may ex cell: for God will tend and prune good trees, that they may bring forth more and better fruit. And the more majefty we walke with,thc more we dampe the enemies, feeing them all under our fcete; a growing Chriftian never wants a-bundancc of incouragemencs, for he fecsfuch grounds of comfort, as that he walkes impreg nable and invincible in all the discouragements of this world, breaking through allj as Salome* faith,it is a comely thing to fee a Lyon walke: fo much more it is to fee a valiant, ftrong, well growen Chriftian (who is bold as a Lyon) a bound in good workes.

It is laid, His beauty fbaS bee as the and hi* fmell M Lefanon^ the Olive of it felfe hath no fweetfmell, therefore itismadeupbj another refemblance.

His (mill jhatl be <t$ Lebanon.

Lebanon flood on the North fide of was a place abounding with goodly trees

an

The Returning Back/liefer.

and all fwcct plants whatfoever, which caft a wondroos fwect lent and fmell a farre off: as fomc Countries abound fo in fwcet fruits and fimples,as Oranges, Lemmans and the like, that the fragrancic of the fmell is fmelt of paffengers as they faile along the Coaft. So was this Leba non a place full of rare fruits and fragrant flowers, which caft a fent a farre of. Now, hence the Holy Ghoft fetchcrh the compari-fon ; They flail fmell at Lebanon : that is, as thofe plants in Lebanon which caftafweet and delightfull fmell a farre off, whence wee will onely obfcrve this,

Thrt A Cbriftian by bis fwitfulntjjc doth de light ttkets.

He is fweetxo God and man, as the 0//i^and fpeake of their fruitfullnes, They delight

hce is pleafing and delightfull to the fpiritsof others? to God, and all that have the Spirit of God. As for God himfelfe, wee know that workes of mercy are as it were a fwcet odour; he is delighted with good works, as with Sacrifice, fmclling a fweet favour from them, and their prayers afcend as fweet incenfe before him. Every good work is pleafing and delightfull to God,whodwels in an humble heartland broken fpiritrThe upright are his delight. We fee like-wife how Chrift commends the graces of his Church, which whole booke is full of praifes in this kinde one of another. The Church fets out the praifcs of Chrift, and Chrift the praifes of

R 4 the

249

Obferv.

P&1.14I.S. Pro. 11.io.

The Returning Rackflider.

Cant .2.14.

rfi

the Church. The Church is fweet, o let met heare thy voice for it is fweet awd lovely 5 The Churches voice is fweet,praying to God orprai. fing him. So whatfoever comes from the Spirit of God, in the hearts of his children is fweet, God laies to heart the voice of his children.

And as it is true of God, fo is it of Gods peo ple, they are delighted with the favour of thofe things that come from .other of Gods people. For they have graces in them, and therewith the Spirit of God which isas firetofct aworkeall thofe graces in them. For it is the nature of fire where it incounters with fweet things, to kindle them and make them fmell more fragrant and fweet. So a fpirit of love makes all fweet and pleafing whatfoever in the children of God it puts agracefullneffe upon their words 5 ma king their reproofes^dmonitionsxomfons^nc whatfoever comes from them, to have a de-lightfullncfle in them : becaufe al! is done in love, and comes from the Spirit of God,, whicl carriethafweetnefife in it, to all thofe endowe< with the fame fpirit.

Let this be an incouragement to be in lov with the ftate of Gods children, that fo.ou workes and whatfoever comes from us as ftrr as it is fpirimall, may bee scceprsble unto God, and to the Church while-we are living, nay when we are dead. The very workes cf holy men when they are dead, ate as a box of oyntment, as the oyntmcnt of the Apothecary, as the t wife-man fayes of Iofi.ih> whofe very

name

The Returning Backflidtr*

name was like the oynrment of the Apbchecarie. So the name of thole who have flood out for good, and have beene good in their times, it cnrriesafwectnerfe with it when they arc gone. The Church of Godrifeth out pf the afliesof the Martyrs, which hitherto fmels fweet and puts life in thofe who come after: fo precious are they both dead and alive.

And then, let it be an incouragcmcnt to be Jed by Gods Spirit, and planted in Gods houfe and to be fruitfull in our places, t hat fo we may delight God and man, and when we arc gone leave a good fent behind us. Good men, as it were with their good fern they leave bcUindc them,perfume the times, which arethebetter for them dead and alive, , Wjhat.a.- fweet fa vour hath Paul- left behind him, by his wri tings to the Church, even to the end of the .world ? what fragrancie of delightful! finels have the holyantient Fathers and Maityrs left behindcthem* a good man fhouldbs like the box of oyntmen^ ipokcn of in the. Gfcfpcll, which when it was opened, the whole-home was filled with the fvveetneffe thereof, fo a good man fliould labour to bee full of fwectncflcu wil-lingnefTc and abilities to doegqod >v -dkWrKU led by a fpirit of love in'him, that,when heis opened, all fliould-be pleafing anddcHghtfuli tha? coir^inerh from him. Chrift n^veropened his niouifh but good.cr.iiie from him, and the I-fcavcns never opened in vaine : therefore in opening of our mouches,.we fhould libour.to

fill

ZJl

Mat.i6.

The Returning BackJIidtr.

fill the places where we are with a good favour. O how contrary is this to the condition of many, what comes from them t filthy fpeeches and oaths,nay that which (hould be their rtiame they glory in. We fee it is the glory of a tree to be fruitful!, and to caft forth a good favour, like the trees of Lebanon. What vile fpirits then are fuch men led withall, who delight to offend God and man by their impious fpeeches ? who yet are fo bold as to fliew their faces, to out dare others that are better then therafelves: fuch are contrary to all Gods fenfes. The Scripture condefcendsfofarreto our capacitie, as to attribute fenfes unto God, of feeling, fmel-ling and touching,&r. So God is faid to looke upon his children with delight, and to heare their prayers. Let me heare thy ve/cefoc. And hetaftes the fruit that comes from them. So on the contrary, all his fences are annoyed with wicked men and vile perfons, whoareabhomi-nable to God, as the Scripture fpcakes. Asa man that goes by a (linking dung-hill flops his nofe and cannot endure the fent. So the blafphe-mous breath of gracelefTe perfons, it is abhom-inablc to God, as it were, God cannot endure fuch an odious fmell, and for his ejes he cannot endure iniquity, to looke upon the wicked, and for his cares, their prayers are abhomi-nable, how abhominable then are their perfons whence thofe prayers proceed ? they have proud hearts hating God and man, wherefore praying out of neceffity, not love to him, they

are

The Returning Backflider*

are abhominablc. And fo hi feeling, your fa-crificcs arc a burthen unto me, I cannot bcarc them, and the Prophet complaineth that God was burthenedand loaded under their fins, as a cart preffcd till it be ready tobreakc under the (heaves. All his fcnfcs are offended with wicked men. Thishardned wretches thiiike not of£that whilft Godfils their bellies with good things, goe on in fincurity,but the time will come, when they (hall know the truth of thefe things, what it is to lead an odious abhominable life, contrary to God and all good men. .Hence we fee what we (houldbe, that we may give afweet fent: Hisfntell fhall be as Lebanon.

Wicked men know this very well, that the lives, fpeeches and courfes of good men for the moft part are fruitfull beyond theirs, there fore what they can, they labour to caftafper-fions upon them that rficy may not fmcll fo fweer, fo crying downc thofe who arc better then themfclves, that they may be the Idfeill thought of: and fetting a price upon all things in themfelves and their companions. Take me a knot of curfed companions, and they are the onely ftout, the onely wife and learned men, all learning it muft live and die with them: and all other men, though incomparable be yond them inabilities, in grace, in fruKfullncfle to doe good, they are no body, and this pol-licic the EHvell tcacheththem. But this will ootferve theturne, for God both in life, and after death will raife up the cfteeme of fwch

who

lu.i.u. Amos. l,

*I4

Pro. 1 0,7.

The Returning

who have bcene fruit full, when the memwie eftke •wicked ft all r&^ and not be mentioned without a kind of loathing. Therefore lee no mantruft to this foolifh policie, to cry downe all others that are better then themfelves, thinking there by themfelves (ball be Wtter efteemed. This will not doc, for as a! 1 other things, fo our good name is at Gods difpofi.ig. It is not in the world to take away the good name or acceptance of good people,- for they (hall have in fpight of the world, a place in the hearts ofGodspeo-ple,whoare beft able to judge. The next thing promifed is,

They that dwell under his fliadowfotll returns.

The Holy Ghoft it feemes cannot expreffe in words and Comparifons enough, the excellent condition of the Church and of the Chil dren of God, when they are once brought into the ftate of Grace. " The former words concerne the excellencie of the Children of God in themfelves : and thefe the fruit-fullnefle and goodncffe of them that are un der them, who (hall be brought into the fa-mil ? es and places where they live, They that dwell under his JhaJow, under the fhadow of Ifraell, ' fhall returne and revive as the corne : and grow as the Vine ^c. For fo it is moft fitly meant of Ifraell. For formerly it is faid, / will he at the Dew unto ifraell. Originally ic is meant of Chrifts fhadow; but brcaufe who-fbcvcr dwells imder the Ch'irchcs fludow, dwels under Chrifis, therefore it is fitly

apply ed

Returning Backfliddr %

applyrd to Ifraell : They that dwell imder 'if.

rails fladow flail nturne. What returning < Returne to God 6y Repentance, this is fup-pofed : for thofe that dwell in (he Church of Cod, if they belong to God, bythehclpe of good meanes they (hall attaine to refor mation and Repentance. But ic is cfpecially meant of that which followes upon it, They fltllreturve 5 that is, they fliall revive, as a mans fpirits after a fwound are faid to returne, and things after a fecming decay and deadncfie are faid to be quietened and returne againe. So all that dwell under the fhadow of Ifraell, they fhall returne to God by Repentance : Thsy flail rcturne, having a greater vigor and livc-linefTe, recovering that which they feem'd to have Ipft before.

'They that dwell under bisfladow fljallRetvmt^.

When God will bkflfe any people hecwill blcflcall that belong to them, and are under them, beomfe they are bleflfed in bkfliog them, even as we are touched when our children are ftricken: God ftrikcs the father in the child, the husband in the wife, the matter inthefcr-vant, becaufe there isfome relation and depen-dance betwixt them. As it is in Ul, fo ic is in good, Godblefleth the father in thechild, the King in the fub jeft, and the fubjed in the King, God bleiTcth one in another. And in bkfling becaufe God loves the Church, all the friends of the Church are the better for ic. They profper that love the Church, though they be

net

SIT.VIII.

Qbftru.

The Returning Backflider.

not members of if, all that blefTc fliall be blefTed, though they be not actually good, yet if they wifli him well, a blcfling is promifcd. Sa when God blefTerh a man to par-pofc, he blcflfeth all that belong to him, all that be under his fliadow fare the better. The point to be handled is this,

That the Church itfelfeyceUs afhatfow, being

ftndowed it felfe by Chrift, who Breads his

wing over it.Now what is the ufe of a fliadow.

I. ItisforAreti

i.tttsfor Defence

of'heat 'CA

3* It # for Delight, If the {hades be good and wholefome.

For as Philofophers exprefle the nature of trees, there be fome trees which yeeld ngyfome fhadowcs, fome trees have a hcavie noxious dangerous fhadow, becaufe there comes a fent from the tree (as Naturalifts obfcrve) v/hich annoycs the braines. Bat he fpeakes here of good trees. Ifraell is a tree that yeclds a fliadow unto all, that is^allthat are under Ifraell (hall reft quietly, and not be annoyed with the heate of Gods wrath and the like, they (hall be delighted, having a fweet refreshing under theChurch.

God in Scripture is often faid to bea (hadow, and his people to be under the JliaJow of hi* rings. But God and the Church are all one in this, for they that arc under the Churches fhadovv, are under Gods fliadow, for the

* Church

Ibe Returning Backflider*

Church is Chrifts, and Chrift Gods. There-fore to be under the Churches to be under God, and to be in the Church, is to be under Gods protc&ion. They both agree ; as we fee ^Micab 5.7. The Church is faid to be Dew, becaufe God be-dewes the Church, and the Church be-dewes others, and here the promifc is, / will be <t* the dew unto lfraetl> Where the fame name is attributed unto God. Chrift is a vine, and the Church is a vine^ Chrift is a Dfj* and a (hadow,fo is theChurchjbecaufc Chrift com municates his excellencies to her, and (he hers unto others. Therefore there can be no offence in applying this to the Church : which is the proper meaning of the place, for the Church is a (badow for reft and frcedomc from annoyance, unto all that come under her.

To clecrcthis a little : what folacc and reft doc men finde under the fhadow of the Church.

There is a reft and a peace in the Church, for An fa. all things are at peace with the Church, even the very ftones in the field, nothing can hurt the Children of the Church, God will be and is a Sttnnc and frield unto them ; a fhicld to keepe off all i!l> and a Sunne ro conferrc all good p.ais*. unro them. So his promife is to '^fkrahtmi I mil b: thy Buckler Andtlnnc exceed n* great re- GCU.IJ. ward A Buckler ro keepc ill from him, and an exceeding prcat reward for good. Therefore it is a fvveer fliadow to bee under the Church, where God is all in all to them, who makef all things workc for good unto them, even the greateft

!

The Returning Bickjltder.

Zach.t,?.

Job, 1.1 e.

SiR.VIjL greateft cvill. Now what a delightfull thing is it to have a refting place with them, which either fuffer no ill, or God turnes all ill to their greatgood? where God is aSun andafhield, a | Buckler* and an exceeding great reward^ as he is to his Church and Children *

And then againe, God is about his Churches a wall of fire to proteft it^noc only as a fhadow co keepeof ftormes,but as a wall of fire to keepe off and confume enemies. God in regard of proted-ion of his Church, is a compaffing unto them: as it isio/0£,faith Satan, Baftthounot mAdeahedge

wt himandalltjsat be bath? There was a hedge about Toby his wife, children and goods, which the Divelt durft not enter, nor make a gap in, untill God gave him leave. Therefore, thofe thac are under the fhadow of the Church, they are fafe, and may reft quietly.

But this is efpecially underftood fpiritually* the Church is afhad&w, and her felfe under a fliadow fpiritually: that i?, in regard of ^iirku-all evills> from the worft enemies. For out of the Church, where is any fence for the greateft ill of all, The wrtih of God? In the Church of God, there is fetdowne away of pacification, how the wrath of God is taken of and appea-fed in reconciliation, by the deaih and -{offe rings of Jefus Chtift, whereby the beleeving foule attafncth peace and joy unfpeakablc and glorious, out of the Church there is no meanes at all to pacifie the greateft ill, therefore there is no true reft out of the Church,nothing but ftings j

and]

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Backflider.

and torments of conference, and as there is a flicker againft the wrarh of God, which burnes to the bottome of Hell : fo here is a remedie againft death and damnation: for now death is imade a friend to the Church, and the children of the Church, for the fting of it is taken away, fothat itdoih them more good then anything in the world: ending all their inifery and fin-nine, and opening a pafTage unto cternallhnp-ptneffe. All other petty ills that attend upon death are nothing: there is a reft from all thefe whatfoever: for all afflictions have afanftified ufe to Gods people for their good. There is therefore a reft and refrefhing in the Church, for allthofe that comeiv;id_eric.

And as this is true of the Church in general!, fo it is trurof particular families that arc little Churches, there is reft and happineflc in them: God blelleth all under the roofs of a godly man, whofoever comes under that fliadow comes for a blcflhg, or for further hardning; we fee in the current of Scripture ordinarily, that when God converted any one man, he con verted his whole family> Salvation is tbis day come to thy koufe, ( faith Chrift ) to Zaccbeta^ when falvation came to his heart, it came to his houfe, all was the better for ic. So the laybr, when he beleevcd, he and his whole houfe were baprifed : when God blefTeth the go-vcniour once, then it is fbppofcd all the houfe comes undcrrhe covenant ofsracc. •^ftrafjam and his houfe were blefll'd. But this holds not

S ahvjyes

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.

alwayes, for there was a Cham in good Noahs family, ftill there will be Ravens and wilde beafts, among the tame beafts: there will be an ifhmAel in {^Abrahams family, a Deeg in the Church of luJa, a/»^inChrifi:sfamily, and a Demos among Gods people. That is> let the family be never fo good, you (hall havefome by Gods judgement naught in the fame. As it is faid of leremiabs figs, the good figs w r ere ex ceeding good, and the bad exceeding bad. There isnonefo good as thofcthatare inagra-tious family, and none fo nought, as fuch who are nought there. Becaufe they are curfed and under a curfc, being bad under fuch gratious meanes: being like the ground which receives Heb.6.7>s. i t k e ra i n e and fhowers from Heaven, and yet is not the better for it, and fo is accurfed. If a man who is untoward were in a gratious family, it is fuppofed he would be better,but thofe who are naught where they (hould be good, under abundance of meanes, fuch are in danger to be fcaled to eternall dcftrudion. Such being bad, are very bad, who though they breake not out | to dangerous enormities, becaufeof the place 5 i yet to have a barren untradhble heart under a-boundance of meanes, is to be hardened tode-ftru&ion, without a fpeciall mcrcie to make it worke afterwards. For forne who have lived in gratious families, though for theprefentthe feed frufttfied not- yet have afterwards found that feed frudifie after a longtime, and have 1 ble.fied God that ever they came under fuch

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a fhadow : therefore though fuch barrenncfle be a dangerous figne, yet mnft we not fuddenly either condemne our felves or others in this cafe. Becaufe in the things of God in the Church, it is as in nature, the feed fpringsnot as foone as ic is fowen : fo that grace at length which hath feem'd to lie dead,after many yeares may fprout out. tjMowct Saint ^duftins mother, was agratious woman whilft he was an unto ward young man, as appearerh by his owne con-feflions : yet his mother having prayed much for him, he was converted after her death, and became a glorious Father and inftrumcntofthc Churches good. It is ordinary amongft us, many when they have gone aftray, refled home upon themfelves, confidcr under whatmeanes they have beene, calling to mindethegratious inftrudi'ons they have had, and fo by Gods af-fiftancc are new men. Therefore let noncdef-paire, in regard of time or place j becaufeGod may have further aimes then we can reach too; but unleflc God give a fpeciall blefling after fuch watering, it is for the increafc of condem nation, not to profit under fuch abounding mea-nes, but ftill to be l&cPhartaks leanekinc, full fed and leane ftill. For the Promifcis:

are

There is here a fit occafion offered to fpcnd much rime in preflingcare upon thofethar arc Governours, that even oat of love unro thofe that are under them, they would labour to bee gratious: becaufe if they begradous, God will ________ Sj_ ___ give

iKing.jj,

Sstfl.

Anfw.

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give them thofc chat are in their family. The

whole family was baptifed when the Mafter was baptifed, and when any man was called, the whole family came within the covenant. When Shedem and Hamor were circumcifcd, all the citric was circumcifed alfo. It is true efpccially of Governours, there is no man that hath grace for himfelfe alone: God gives fpeciall graces to fpeciallpet'fonstobea meanesto draw on many others. Wherfoever grace is,irisof a fprsading nature: it is faid here of fuch, their branches /halt ftread: If is communicative, and of a piercing • nature, a little whereof will worke ftrangely. As we know a little fliort fpeech ofapoorc maid to NaamM the Afiyrun how it wroughr,and was

theoccafionofhisconvTrfion.SoalirtJefavoury fpeech will open minifier occafion of many heavenly thoughts: God fo sffi.ts it with his Spirit ,that it ofcen doth a great deale of good. ^ But why are all in the family the better for the Governour that is good ?

Bccaufe God gives them grace and wifdome to walke ho!v before thcip, and to fliine as lights, cxprtflingand (hewing forth the v^rrues of God which they have felt: as we fee T>wid\ profeffcch, P/5rf,ioj. to walke fingularly and! cxidiy in all things in the ptrfcd way : that fd! he might pIcafeGod ardmcn, jfliining out be-{ fore them in sn holy glorious conversation in the midfl of his family. And as bv their ^.r-\ampk, f 0 by their authority they ufe to bring I ail under them to outward obedience at the i

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lead which bringcth a blciling to the family Bccaufe when grace is once kindled in the Ma-fter.he will fee all at leaft come to outward con formity. They cannot worke grace in thcm,but as the Prophet fpeakes, they may compell them to ufe the meanes; or elfe not to fufFer a wicked and untoward pcrfon to dwell under their fha-dow. We know why God faid that he would not conceale his fccretsfrom Abraham, becaufe he knew he would inftrudrand teach his family in the feare of God : fo this may be faid of every one that is an v*&v*/;^, a governour ofa family 5 they labour to tell them all things that have •done good to themfelves, therefore they arcchc better for living under their fliadow. Nay fur-ther,not only the Governour of the family, but if therebe any gratioufly good in the family, they doe much good. Labws family was the better for lACob: and Pottphar, he and the .ty-/tfrboth, profpered the better for lofcphs fake; fo Naanew that great Captaine, fared the better for his poortf maid. It is a true pofition, God ftablifhcth grace in none who are gratious for themfelves mecrely, but for the good of others alfo that converfe wich them: whether it bee Governour or fervants: no man livethto him-felfe, and forhimfelfeonely; but for the good of all within their reach.

For Ufc therefore, firft this fliall be for incou-ragcmentto all Governours of families to bee good, ifnotforihtmfelves, yetinlovctothofe that are theirs. Icmaybe fome have no care of,

S 3 their!

263

Gen, 18.19.

Gen,jo 17.

rfi. r.

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2.

their owne foules, or good. But haft thou no care of thy children, of thy wife that lieth in thy bpfome, or of thy fervants? if thou haft not a heart of ftonc or marble, furely thou wouldeft defire that for them, that thou doft not for thy felfe: thinke of this, at-leaft thou wouldeft have thy children good and profpcr. Labour then if we would have all profper.who come under our roefe, that our families may be little Churches of. God, that all who come under our fliadow may revive and returne Therefore out of love to thofc that belong to us, let us labour to be good. Is it not apitti-full thing, that fome who are Governours of others, they looke to them as to beafts, and ufethcir fervice, as a man would ufe the fcnricc of his beaft, they feed their bodies, and thinke hey have no charge of their foules. Now this is one reafon why all that come under the (hadow of a good Governour are the better, becaufe they take care for their inftru&ion and beft good, that they live in obedience to Gods Ordinances, and not like wilde crea tures,, ruffians, vagabonds, Cains and the like,-What a Grange thing is this to have a care o the body the worfer part, and negled the more excellent part,their foules {

Make we alfothis Ufe of Tryall, art thou a .good and a gratious Governour indeed, then grace in thy heart is communicative, it will fpread over thy family, thou wilt labour to make thy children and-thy fcrvants good, to

make

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make all good that come under thy roofe. O-thcr things arc not alwayes communicative, gold is a dead thing,and other goods thou may-c!t keepe by thee, which doe notfpread. But if thou haft the beft good, Faith and Love, with a gratious heart 5 this is likeoyle, or like fire which will not bee held in, but out and (hew thcmfelves they will, and fliine in their kinde. So grace isafpreading communicative thing: all that comes therefore under theflia-dow of a gratious family, arc faid to returneand be the better for it. Make this therefore an ufe of Tryall,whcther thou be a gratious Gevcr-nour or not,, if thoucanft fay with lojhua, when he called the people together, faith he,do what you will, I know what I will doe, / *nd my houfc rviUfcrve the Lord. If you will be Idola ters or fo and fo: b-tt I *nd my koufe \villfervt_j the Lord^ fo certainely there is no man who in truth of heart feares the Lord, but he is able to fay, / And my ho»fe willftrve the Lord

Laftly, for Terrour, let us behold the dan gerous and curfed eftate of thofe that dwell out of Cbrifts (hadow, the Church and good mcanes, who lie open to the indignation of God and ftorme of hi^ wrath. Who howfoever they may WdTethemiclves in a thing of naught: yet it is a fcarcfull thing to lie under a curfe : and that foule muft needs be barren, where the dew of grace fals not; for God ufu:J!y derives fpiri-tuall and heavenly things by outward meanes. They that dwell under his faadow fiatf returnz^.

S 4 They

265

Iofh.i4.if.

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Ier.$o;$.

They fhall rcturnc to God, aad by returningco him, rcturnc as it were and revive. As when in a fwound, a mans fpirits returne againe, he is faid to revive. But the ground of •Rctnnw»£\&, that they fhall returne to God and come under his roofe in the Church.Bnt more immediately this is tfuejfaj Jbaff rctr-trat, and fhall'quickenand re vive in returning. Which we fpake of in the be ginning of the Chapter.Oaly this fhall be adde^ :othat 9 that a wicked manoutofjudgemento he danger of his eftate may make aftop:but tur ning is more then fo:in this cafe a man turnes hi sice to Gcd and Heaven-wards, to good thing brmcrly negle&ed,on which he turned his bac : ormerly. What is turning., but a change of poi ture, when the face is turned towards that ( th backe was to before ? So it is in this fpiritua turningto God: when heavenly things are in ou face, when God and ^/m^/^the Church ar in our eyesftill, minding heavenly things notearthly^then we are faid to<returne. And the fore thefe converts mentioned in ltY.emlc y .ar thus defcribed in their conveifion,^/^- the wa tvZiott} with their faces thither-wAyd: whereas b fore inthedayes of cur corruption, we turnec our backs to God, now when we recurne, wef the Lord alrvayes before us In everything: this properly to return^ to reviveand flouriflialfo in returning. Thus we have heard how all who live under the ihadow of Chrift doe returne,and what ufe we ihould make of it.

'The er?d of the eitftb Sermon.

THE

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THE

NINTH fi

SERMON.

H o S 4 14% 6 %

They that dwett under bis/bado** fa

they fliAllreviloe as the Corne^ and grew as the Vintjhefentth&of/ballbe&the Vine of Lebanon

,., dcfire of good things is not fo largeas God is boun-tifull in fatisfying our dc-fi«rs, .and going beyond them, as wee fee in this Chapter, their hearts were «5-^/5^^-« t 00 narrow to receive all that good which God intended them. Receive** rratiouflj, this was their petition: wherunto Goc ! nnl wers, that he wcuUbeat the dt\v unto them, tlut tit) (IwM ^row as the Li lite, and c aft forth their

they

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they fliould grow in all dimenfions, upwards and downwards,and fpread in beauty and fmcll, Their beattty fhatl be like the olive, and their fhteS like Lebanon. And becaufe he would be God like, like himfelfe, that is,througbly and abun dantly gracious and mcrcifull, he doth not only (as we have heard) promife a blcfling to Ifraell himfelfe, but unto all neere unto him, and be longing to him: Tkofe that dwell under his fladow fl>Alireturne>they /hall revive as tbecorne.

We are all too (hallow to conceive either the infinite vaftnefle of Gods juftice to impenitent finners, or his boundlefTc mercy and goodncs to his poore Church and children. The" fore God Co help our weake conceit in this kind borroweth all the excellencies of nature, and makes ufeof them in grace. He takes out of the booke of na ture into his booke what may inftru&our foulcs: and thcrfore fets down the growin&cftate of a Chriftianby all excellent comparifons thatna-j ture will afford, many whereof we have gone [ over,the laft we fpakc of was, that mercy which j God fuperabundantly flicwcs unto the friends I andfcrvantsofthe Church, Thofethat dwellun-\ derhisfoadowfialheturne. Now thofc that fhall I thus rctume, they revive in returning : for they | turne to the fountainc of life, to the Sonne of RighteoufnefTe: they come under Gods grace, therefore they rauft needs returnezn& wive in vigor, as they returne to God: which vigor is efpecially meant here, when he faith, Thfethat dwell under b#Jhad0wJhaUrettirfte.

They*

Ibe Returning Backjlider*

7bey Jhdl revive as the Corne. Now how doth the corne revive •?• not to fpeakc of that comparison, that the godly arc corne and not chafte* as the wicked are, who are driven too and frq without any folidity, which though true, is got herecfpccially aimed For it is fuppoOpthst they who are good

at.

and gracious haveipfoftance, foliditie, ufeful-ncflc and goodnefie in them like the corne; not being emptic chaff?, which the wind blowes away. This is ufcfull to mention: but to come co the f cope intended by the Prophet.

They flail revive *s the Corne, In this £rft, that as the corne when unfowen it lies dead in the granane,fru&ifieth not, but when it is fown fprings up to an hundred fold, as we read of in /-faacks time>who received fo much increafe.Soit is with converted Chriftians before they were under any gratious meanes, or in a good place, they lay ask were dead and did not fpring forth. But afterwards being planted and fowen under gratious meancs, in good company>in a good fa mily, then they increafc and grow up and mul tiple : They revive like the Cornt^.

And then againe as it is with the Corne, though it fceme to die, and doth indeed die in fome fort, covered with winter ftormes ere it fpring out from the oppreflions of froft and fnow, and hard weather, as if it were altoge ther perifhed: yet notwithftanding it is all the while a preparing for fpringingup againemorc* glorioufly. So it is with the Church, which

feemes

269

Pfal.i.

Gen.i6.ii,

SBK.IX.

Pfal.7l.n.

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fecmcs to die often in regard of fpirituall mor tification by afflictions, whereby it is dead to the world: yet all this while, there isablefled life in the fpirit, preparing the foule under the hard prefTures; of all weathers, to a glorious fpringing up agaiae. Therefore the Church hath no hurt by affli&ions, no more then the corne hath by the winter, which is as necef-faryforit, as the fpring-time, orfumtner.. Eor elfe, how fliould: the earth be ripened and pro-pared^ how fhould the wormes and weeds bee killed, if ikwerenot for hard weather? So iti& with a Chriftian, thofeaffli&ionsthat he fuffers, and under which he feemes to be buried, they are as ufefullto hiraas^ll hisromforts. Nay a Chriftiaoj is more beholding to aflfli&ions for his graces and comforts, then he is to outward bleffings. One, would thinke that the gold-fmith were a fpoyling his plate when he is a burning of it, when all that while the drofle is but acoftfutningoutofit; and theveffell fo hammered and beaten out, is but a preparing! to be a veflell of honour to (land before fome ! great man. So it is withaChriflian: an igno.-rant perfon looking but one way 5 thinks God negledts fuch a one,, and that if God cared for fuch a one, or fuch a one, would or could fuch and fuch things befall, them ? they conclude hence (asthePfalmiftfaitb) God bath forfakev him^ and forgotten him. And as Chriit the head, of the Church was thought to be for gotten and. negle&ed, even when he was mod

dearc;

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271

deare and prctious unto God : fo even they all this while, the Spirit of God is workmganex-' ccllent vvcrke in them, preparing and fitting them for grace and glory. Therefore in that rcfpeftalfo: Tkcj fiatlrevive & the Corner.

Thirdly, They mall revive &the Corne in re. gard of frntfifcation •> It is true both of the Church and of particular graces. We fee one srnne of corne when it is almoftperiihcdand i turn'dtofrorh, nothing in a manner, prcfeftfly out of it fprings a ftalke, and thence an care and ! in that many cares, God giving it a body, iixtic or a hundred fold as he plcafeth. So it is with a Chriftian, when he is planted he will leaven others, and thofc others and others. A few Apoftlcs leavened the whole world, fcattering the Gofpell like lightning all over the fame. So it is true of grace in Gods Children, it is like a graineof muftard-fced at ihcfirft, yetitgrowes up and fru<a:fics,from knowledge to knowlcdg,! faith to faith, and grace to grace, fromvertucto venue, from ftrengthto flnngth, fron one-de gree to another: nothing Icfleat firft, and no thing more great or glorious in this world in jifcogrcfle ofiime, nothing fo admired of God, 5nd pleafing unto man: as this which makes one all glorious and without fpor.

O ! what can be (aid more to incourngeus

to come under gradous meanes, to love God

! and his Ordinances, good company and the

: communion of Saints, confidering they are

I fuch happy pe:plc '. Thfe that arc under tbt:r\

Mat. 18.10.

I.

Tkc fine it fi'tiitjuttf* Chri/lians.

The 'Returning

fladow fhall returne, revive and bee vigorous 5 They flail revive a* the corne, which doth (when it fcemeth to bee dead) notwithftanding all weathers grow up and multiply. And whereas itfcem'd dead before and lay hid 5 being fowen itgrowes : So being planted in the Church we fhall grow: for there is a hidden vertue in the leaft grace, in the leaft of Gods Ordinances, more then wee are aware off (faith Chrift) Where two or three are gathered together in my name, there am I in the middeftofthem. Much more is this made good in great Congregations and families. But this is not all 3 he faith j They (lull grow of the Vine.

Howfbever the Church which is the mother Church growcs before in the formeij words : the new Church that comes under her fhadow, fhall grow in the fame manner; They flail grow as the Lillie: their Branches fhall fpread: and more it is faid here, They flail grow a* the Vine. It is acomparifondclightfull to the Holy Ghoft, to compare Chrift to a Vine, the Church toa j Vineyard : and Cbriftians unto Vines: but! fnch as draw all their moyftureand fatneflc inj them from Chrift the true Vine 3 theirfweetnefle j being a derivative fweetneffe.

They foallgrow AS the Vinz^>.

The Vine we know is a fruitfull plant: as we rcadc in the Judges: The olive and the vine j would not forfake their fweetneffe to be a King: for it is faid by them, that they revive God and man, being pleafing to them. So every true

The Returning Backjlider

Chriftian is like a vine for fruitfulncs,hc is a tree ofR ighteoufncflc,a plant of Gods own planting, a vine that fpends himfelfe in bearing fruit.

Againe, as it is fruitful], fo it is exceeding fruitful!, abounding in fruit, fo Chriftians are vines, not only for a little fruitthat theybeare: but becaufe they are abonndantly fruitfull, which is premifed: that if they doe as they fliould do-, they (hall be vines abundant in the workeoftheLord:

And further, the Vine as we know is never a

whit the worfe for pruning, but is pruned and

cut (as our Saviour fpcakes) thit it way bring

foortbtke more fruit. So the Church and people

of God are never a whit the worfe for affli&ions:

for asthc bcft vines need dreffing and pruning,

thebeft ground plowing, thebeft linncnwalh-

I ing, the^bcft metfall the fire toconfume away

thedroffe, the beft things we ufe having fome-

thing amiffe. So the bcft Chriftians need drcf-

fing and purging from the great husbandman,

whereby they are not the worfe but the better,

having thereby much corruption purged away

from them: as the pruning of the vine, mrkcs it

not the worfe, but drawes wild things from it,

which would draw away the ftrength of the

vine. A Chriftian is the better for his;afflidions.

wherein the glory of the Church efpecially

confifts. For the Church never thrived better

then in &$yp*> where they laboured to crufh

and to cut the vine. God brought his vine

out of AsyPt.hi all this, maqgfcc all the malice

of

SB R.IX.

2.

Ioh>io,z.

4*

The Vimu rugged and

•Col. 3.3.

HffffO God £9

•vernes bft Church by con tranet.

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of the enemies. The Church was nevermore glorious in its owne feare, then it was in Babylon j under the .Captivity, how glorious then was the Church inDd#/W and others.

Againe, to the outward appearance>the Vine is a rugged unfeemely plant, being nor fightly and beautifull to look on : yet is it aboundantly fruitfull under that unfightlincs. So if we look to the outward ftate and face of the Church, it is nothing elfe to looke to, but a deformed com pany, defaced by affiiftion, live-leffehere (as it were ) having their life hid ftp with God in Chrift, (as the Apoftle fpeakes) their life here is covered over with manyafflidions, croffes, infirmities and difgraces, whcrcunto they are fubjcfl:, like unto other men. Therefore as it was the ftate of the head, to have no outward forme or beauty, though inwardly he was all glorious. So the beauty of the Church is in ward : for outward (hew, it being unfightly like the vine, crooked and uneven, there being no thing delightfull in it, unlefleit be in regard of the fruit that comes from it. $o it is with the Church of God and particular Chriftians: who though in outward government they have not that pollicy and outward glory other govern ments have, yet there is an inward fecret vvorke of Gods government of the Church by contra ries, which exceeds all other poliicies,wherein he brings glory from fhame, life-by death, hee brings downe andJifts up; when he is about his excellent worke, he humbleth firft. ..This is

an

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an ordinary way, therefore we muft not take offence at any outward deformitie that we fee in the Church, and in Gods Children, when they feemc to be trampled upon, they are but as vines, unfightly to the eye, they have a life, though it be a hidden one.

It is excellently fetdowneby Ez,tkiel> what the Vine is of it felfe, it is ferviceable for no thing: we cannot makeapinneofir^ Itisfuch a brittle wood as is good for nothing but to bcare fruir. So cake a Chriftian that profcffrth Religion, if he be not fruitfull in his place, of all men he is the word: of all men he is either the beft, or the worft: as the vine, if it bearc fruit it is the beft, though it be an unfightly tree: but otherwife it is fie for nothing but the fire. Therefore let no man glory in his profeflion, that heisbaptifed, hearcs Sermons, and reads: \ but where is thy fruit? wherefore ferves the I WCfTing and pruning of the vine-, butfor fruit? if j there be no fruir, a Chriftian is the worft man \ that lives: worft, in regard that he is bad under j good meanes,and in condition he is the worft of! all iacn,his torment is the greatcr.Thofc that arc! barren and ur.frjitfull under meanes, the time < will come, that they will wifh they had never enjoyed fuch a teftimony agai'ifhhemfclves.

And further, a Vine is fo weak? that it muft

be prop'd andfupported along, or elfe it will

1 lie on the ground 5 iuch is the eftate of the

Church, which muft have fcmething to fence

it and under-prop ir. God is the ftrengrh of the

[ T Church,

Ezck. i f.

The Returning

ER

.IX.

rfi.

Church, it is a wondrous wcakc plant. The Children of God are wondrous weake^and ex-pofed coa wonderfulldeale of mifery: in regard whereof, and of the injuries and weakness they are expofed too, they muft have fupport. A Chriftian is compared to the flrfdeffe things, Sheep, Lambes and Doves, and in the plants they are compared to the Vine, which needs a firong fupport, And (as Salomon faith of the Co nies) though they are a weake people of them fclves, yet notwithftanding they have a/lrong rocke over their heads, where iheyarefafe, though they be as weake as the vine. So Gods people though they be weake of themfelves yet they have a ftrong fupporc to uphold them 5 God by the Ordinances of MagiftracyandMi-niftry (efpecially by his Spirit) keepes them up and fupports them, that they fpread in large neffe and in fruitfulncfle.

Is this fo, then let i>s examine our felveswha

our fruit is:if we be vines what is our fruit * wha

comes from us ? Cerrainely if we doe not fli-

foorth that fruic we fliould in our lives and con

verhdons, in our fpcech, carriage andadlions

when we are called to it, it h an argument tha

as yet the dew of Gods grace hath never falle

upon us fo as it muft before we come to Heaver

As was fa id before, a man may endure a deat

plant iahis ground 5 bur in his Orchard he wi

hot. He may endure weeds in pnftures, in nt

kd:cd grounds, but not in his garden. If we be

Lillks in Gods Garden, and Vines in his O

The "Returning Backslider.

chard, we muft be fruitfull and grow, or elfe God will not endure us. Of all woes,thegrea-tcftwoe lies upon them, who enjoy plentiful! and abundant meanes and yet are notVruitf ull.

That we are Vines, and Gods Vines, it is in the nexc place an Ufe of Comfort $ that God therefore will have a care of us, if we be fruit-full, he will have a fpeciall care of that place I where his vines are plmted, if wee fee many gratious perfons and families who are con-fcioaable in their pra<ft;ce and convention, we ' may reft afliired that God the great husband man will have a fpeciall care of thofe choice vines, and the places they live in, they carry the bleffng of God with them whcrefoever they goe, with a fh idow and prote&ion,making every place the betrer for them. For God will care for thofe vines which bring foorth much fruit;As it isin Efay, $ ode it not, for there is a blcf-

be more fruitfull, Go J gives a prohibition,he is my vine.do him no harme:7iwi#*# mine annoy n-ted.nof docmy Prophets no harme. Satan himfelf and all creatures ia Heaven and in Earth, havea pro hibition to touch his vines no further then (hall be for their good. Will a man fuffer men ro come into his Orchard to break downe his vines ? he will not. Surely though the finnes of this nation be very great : yet one thing | tnhiitereth hope, God hath a great many vines under his fhidow and pr<re£Hon, many | confcionable Magiftraccs, M niftcrs and people I T 2 of

277

Mat ii

Fftl.ioj.ij,

278

Cant. 2.£.

Ioh.ii. i y.

MW.l8.IO:

The Returning Back/Men

of other profdfioris$ Govcrnours of lrtlljl-lies and the like, which waikc holily, God will fpare the vineyard, even for the vines that bearc fruit. A notable place amongft others we have, Cant.^.i 1 ^. Take MS the Fexes <t~dth(L~> link foxes that Jpoile the viw : fi r our vims hope tender graces. There is in every Church not onely groflfe Papifts, and forraigne ene mies, that woulc* roote out all if it were in their power : but lubtil! foxes alfo, men t ha* pride themfelves in dvelifli policie, to tnder-mine the Church and -Children of God : who wher-(oever they fee vine or grapes, they malice that: both the meanes^nndgrace wrought by the meanes 5 isthe objedr of their cruelty. Sub tile foxes they are, who account it a great deale of glory to be accounted polliiicfcemen, to do mifchiefe fecretly and clofely in the Church : will God fuffcr thefe foxes •* No, hewillnoti Tafo us the foxes, the little foxes that deflroythe TO, God hath young growing vines, fo as he will not oncly care for the great vines, but for the tender vines alfo. Chrift harhacareof his Lambes, as he faid to Peter, loveftthoit mse, &c. Then fied my Lambes, my little ones. <o :hnft fpeakes in the Gofpcll of thefe lit le ones, / tell you ( o f a truth) that the Xnrels of thefd I itcle ones, kMd the face of my And fo he fjpeakes in another places fid reed mil hce not breake, andfmL will he not quench^ mtilll}et-brin?foon rj unio'vittone, - So likewifb hecpromifS^

The Returning Backfli<ter<

be will carry the lambcs i# bu bofomc, And gertlj lead them that 4re with young.

The next Uf r flia!l be for incouragcment unto weakeones: fliviuld tender and weake Chrifti-ans then be diicouraged for whom God is fo carcfull ? furcly no. Put cafe they bring forth but little fruite, yet, O deftroy it nor, fora blef-fing is in it. Therefore let us not bedifcouraged if wee be Gods vines: which is knowne and discovered, not by the abundance offruit only, but by the kind of out fruit al fo; if it come from the Spirit of God, and rellifli of the Spirit, though it be not in fuch-plenty: yet a vine is not a thorne, a Chriftian is not to be difcou-raged though he bring not forth aboundance of fruit at the firft. There are different degrees and tempers of foyle, and of ages in Chriftiani-ty, which isfpokento incouragcthoft that arc good, andyetarcdifcouraged, becaufeitisnot with them as with Tome other Chriftians of their acquaintance. Know that there is no fet meafure of grace neccflary to falvation but truth. * God doth afli^ne us a meafure of grace according to his good pleafure 5 and according as he hath purpofed to make us profitable to others in the ufe of meanes. Thofe whom he metnes to ufe for fuffering or doing of great matters in the Church, thofe.hec fitsfutably for that he meanes to call them to: others have not that aboundance of grace, out of Gods wif-dome, who knowcs bcft how to difpenfc his owne graces to hisowne glory. If wee allow

T 3 not

179

Tbe Returning BackfltdtK

Inot our fclves in onr weakneffes, but groane 1 under them, hate them, and drive againft them, reaching towards perftdion : in this cafe our weakneffes (hall not hurt our falvation; but God I will perfeft his power in our weakneflTe.

. So we fecit is not the multitude of fruit, but the fincerity of it, if it be true, that makes a Chriftian; if there be truth of grace., it will out and fp read the branches, it fhall notalwayesbe To with us. Sincerity and indeavour to grow, with a defire and thirft after growth, makes a | man a Chriftian. Therefore as was faid, we muft not be difcouraged, though our growth and fpreading be not like otheis. Every Chri ftian hath his mcafure, though every one be bound to gee further and further, from faith to faitfr, and grace to grace: yetthereisablefling in a little, and a promife alfo to him that ufeth it well:T<? him that hath itjhall begiven.Chi ift hath acare that the foxes do not hurt the littletender grapes: let none therefore be difcouraged for their non- proficiency in the wayes of God, fo as to goe back and leave off> he knowes baft when and how to take away the bares, fnares and temptations that are fct to catch them, snddif-coursge them. Let God alone with hisowne workc, who is the great vinedrefler: doethou j thine owne worke, attend upon good mcancs, waiteupon God, and then let the malice of the world and the Divell be what they will, he will have a care of his vines, and the more care, the more young and tender they are ; ^

Thefe

The Returning Backflider*

Thefe confederations may affeftus, not only to take good by the vine for our bodies, but for ourfoules alfo, and fo the fame thing may cherifh both body and foule. A Chriftian by grace hath an extra&tng vcrtue, to draw holy ufes out of every thing, as the Holy Ghoft, here compares us to a vine, to teach us thefe and the like things now unfolded. The laft thing promifed is,

The fent thereof fball be as the vine of Lebanon.

This Lebanon was a mountanous place, on the north fide of TuJca, wondrous fruitful! in all kind of trees, in Cedars and goodly Vine*^ fo it did abound in fpice, and all goodly things. Therefore to (hew that a Chriftian fhould be hebrft of his ranke, he fetches comparifons from the beft things in nature.

The fent tberrofjhallbt as the vine of Lebanon.

Now the Vine otLebanon had a fweet fent in t,both to draw to the liking, and then to delight in the taft and taking thereof. So it is with the graces of God in his children, they carry as it were sflfwect fent with them, both to draw others to delight in,and taft of the fame things.

Bat how comes it to paiTe that Chviftians fend foreb fo fwcet a fent ?

Bectufe they are in Chriftj, in whom the oyntment and all fweetnefle is in fulneffe. From him the #<Wfirft, and from thence it is derived unto the members, all who muft partake of this i ointment. As it is faid of the head of o//*r<w, j that that ointment which was poWred on his j

T 4 head,•

The l&wrmng Back/lidtn

Can.. 1.3.

Cant. r. 3.

Re Y.I.

Exo.g9.i6.

head, randowneto hisskirts, and all his rich attire about. So that fweetneffe in Chrift is powrcd on the skirts, all along upon his mem bers, even the meaneft Chriftian receiveth Grace for Grace, fweetnefle from Chrift, The Virgins: that is, fuch as defile not themfelves with Idolatry and fuch other lewd courfes: they follow after Chrifl in the fraell of his {wcet oyntments. It is fpoken of Chiift who carrieth fuch a fweet fmell with him, as aS his garments fmellof tMyrrk felloes and Ca/(a,&tc. So fweet is the fmell of Chrift when he is unfolded in his Benefits and Offices, that the pure and loly virgin foulesof the Saints follow after if. His name if as an eyntment fowrtd wt ; that is, limfclfe is his Name, and his Name is himfelfe as the Htbrew Proverbe is) Chiift made cnowne in the unfolding of the Word, that is lis Name. When the box is opened, all in Chrift is like oyntment, in the preaching of the Word all is fWeet 5 and nothing but fweet in Jeius. Now a CHriftian being a member of Chrift, and a virgin foule followingfChrift, muft needs draw fvveemefTe from him, cafting ouuharfentunto others drawen from him, be-caufe they partake of Chrifts annoyming, What is the name of a Chriftian, but a man a-noynted with Chrifts oyntment, one annoyn-tcd to be a King and a Prieft in fome forr^ there* fore, they carry the favour of him whcrefo ever they goe. ^artn the high Prieft, had fweet garments, which made a favour where'

he

Ibt Returning Backflider*

he went, having Bcls and fweet Pomegranates atthcbottomcof his garment. He had not only Bels to difcover him 5 but fwcet pomegranates alfo. So it is with every Chriftian s not only the Minifter, but every Chriftian is a Piicft under the New Teftament, and carrieth a favour with him, graces that fpread and caft a fweet fent in all places whercfoever, which they exer-cife nponall £ood occafions: as Saint Paul ex-prerfeth ir, T/ry favcvr the things of the ftint. Thofe who are inChnft, they have the Spirit ofChrift, or they arc none of his. And having the Spirit of Chnft, they favour of the things of the Spirit, that is, their thoughts, fpeeches, adions, and cenverfation are ftvoury. Thofe that Are in the flcfh (faith the Apoftle) cannot flcafe God, they are unfavoury. A carnall man hath no favour in his fpceches, they are either worldly or civill, without fpirituall favour: be-caufe he hath nothing of the Spirit of Chrift to favour off.His heart( faith Salomon^ little worth, die like we may fay of his thoughts, actions and affcdions, they are unfavoury and litile worth. He hath a dead heart to goodndfc, and thence whaifoever goodnrfle commeth from him is forced and againft the haire (as we fay) But a Chriftian hav ing the Spirit of Chrift/tnd there with communion with Chrift, all hisdifcourfes and adions are for the moft part favoury, rhofe hee acftcth as a Chriftian 5 therefore from his communion with Chrift it isfaid here, Hi&fmtll fhall b? a* Lebanon.

fte

Rom. 8.}.

Rom, (.8.

Pea. 10 10.

ER.IX.

,84

The Returning BackJJtettr.

Pcov.io.7.

Deut.i8.37.

The fent thereofJhall be <M the Vine of Lebanon. Delightfull both to God and holy blefTcd fpirits, likcwifc to the Church, and to the An gels which are about us, and pleafing to our owoe fpirics; for there ifTiKrth a wondrous con tentment, even to the confcience of a perfon which is fruitfull and aboundant in goodnefTe, that foule rcceiveth an anfvverable proportion of comfort. As it is with hcate that accom-panieth fire alway 5 fo there is a kinde of heate )f comfort, which naturally accompanied the ieat e of any good adionrthere remaineth a fweet relifli to the confcience of the performer, re-Ele&ing with humility upon himfelf,with thank-iullneflc to God, from whofc Deny ( as we have taeard before) commeth vvhatfoever is good: re-fle&ing on this with an eye to the principal! caufc it breeds a great deale of comfort to the foule. As it was faid otlefiab, the memory of lofiah was like the oyntment of the Apothecary, whereas on^the contrary, it is faid, The remem brance of the wicked/hall rot. God threatneth the Jewcs,that they fhould be a hiffing to all nations, and that they fhould bee abhominable to all kinde of people (for what is fo odious now as the name of a lew?) yet certainely this whole promife {hall be verified even of them: this whole Chapter having an eye unto the calling of the Jewes* The time will ceme that the fent of thefe odious people ( who are now the obje<5t of hatred unto ail people) flwll bee of the Vine of Lebanon.

The Returning Backflider,

rfe. i.

Ifthisbefo, it cuts off a carnall exception of .? fcnfelcfte perfons, that thinke they can ftop mens mouthcs with this. J cannot make fo much flicw as you, but I hope I have as good a heart to God as you, or as the bcft. But a Chriftian is a V'wt^ that brings forth grapes, and much fruit, and cafts a feat from him (as tkefent of Lebanon ) upon all fit occafions. For his words fhould be, of the Apples of Gold fit Provaj.n, wtth piffarcs offiher. He is feafonablc in his acftions of Confolation, and bringeth foorth his fruit in due fea(on,as the promife is. For Sa- i cc i,j. i i lomon (hcwethj that every thing is made beauti-full in his feafon. Thofc therefore that have not a good word to fpeakc, but rather exprcflcthe contra rie, rotten unfavoury difcourfe, vainc in their converfation, favouring nothing that is good : how have they as good a heart to God as the bcft { No, this is not to be a Chriftian, who (hould favour like Barons garments, or like thefe graces comming from his head to him: who fhould fpread abroad his fwcetneffe unto others, fbining out a* a light amongft o-thers? Therefore away with this bafe plea : a rotten fpeech, argucth a rotten heart. What can come out ofaveffellbutfuchas is within ir, if the iflfues be naught, what is the veffcll but naught? if all be unfavoury oucward, what is there but a rotten heart within.

Againe, if Chriftiaai fhould caft a fent and

favour, this fliould moove and fttrrethemup,

if they will anfwer thtir title to be Chriftians,

I fweet>

f Pet. 1.9.

The Returning Bickflider.

Anfa.i.

T loe excellency of'a fivoury and fruitjutl cowerfation*

Mat, i j. 18.

Cant. j.

fwect, annoynted pcrfons, Priefts to God, to labour more arid more to be fpiritiull and fa. vour the things of the Spirit: and to labour for more and more communion with Chriftinthe ufe of all ftn&ifkd raeanes, that they may have the Spirit of Chrift in their converfanon, fhew-iag foorth the Humility, Patience, Love and Obedience of Chrift. As Peter fpcakesand cx« hortethus, to flew foorth the venues tffnm n^o hath called us from darkemfft inw bit marvellous Ught. Then weatifwer our title, and caftfoortb a fcnt UkeLtbeuwfiy when inwardly and outwardly, all things joyne to make us frnitfullafldfavoury before God and man.

What will come of it if we be fruitful! aad favourie ?

God will be more pleafed in all our a&ions, and wiliyW// afweetfavouref'reft^ ask is ilridof Noat after his camming out of cbco/rfe; for God delights in Ms owne graces, which head-mtreth in us. As hee faid to the woeman of Canton, O vwewan, great is thy fath, be it unto thte as thoumlt. God as it were (lands admi ring his owne graces> he is fo delighted with the Faith, Love, Prayers and Patience of his children, which is further excellently expref-fcd intheOtfrV/#. Who is this that c&mmethup out of the mldernefje like fillers offmoake, perfa-mcdmtbmirrb avdfrankincenfc, wdallthe frices of the merchant ? Chrift there is brought in ad-miring at his Church and Children, confli&ing through all the miferies and incumbrances of

this-

Ibs Returning Back/lider,

this world, which hinderand oppoic their jour-ncv to Heaven-wards, wherein they thruft forth alf the pra&ife of t Wr holy graces 3 which fmell like -fpices. Then let us not envy God, the Saints, and holy people, the fweernefle of our graces, but let our (entfmcll abroad to the con tent and comfort of all, that they may delight in thefe graces that come from us,in our Humility, Patience, Faith, Love, Sincerity, andalltheie graces wherein we rcfemble Chrift, and fhcw forth his holy venues: therefore for our ownc I comforr,and the delight of all, and to aflurcour felves of Heaven, and of the love of God whilft we live here, let us labour to be fruitful! in our converfation, and to caft forth a fenr in regard of others, which hath an attractive drawing force. For when they fee a holy, fruitful! and gratious conversion, itcafts forth a fentand makes others like Religon: So God is glorified, and Religion is adorned. Whnt greater orna-mcnr to Religion, then to fee a fruitful! gratious Chriftian, who hath ability and a heart to doe good upon all occasions, with an humble, meeke, peaceable fpirir, taughtof God to befo for the good and love of others? -

There mnft ta Pomegranates with bells, a fwcet convcrfation with words, a little whereoi will doemore good to othersthen a great many words. A good converfation is fwect, and hath r,kind oVorarorie joyned with it. There* j fore if neither for God, or Chrift, or others, yet for cur owne fakes and the rcfkdion of th -t

good

That a tittle

con-

•vcr/ation n more winding tkcn wards.

SIR. 1X7

The Returning B*ckfltder<

goodfent upon our felves, Ictus befruirfull. A ; man cannot grow in fruitfulncffe, but hee muft ! needs grow in comfort,Peace and Joy.Nothing ' checreth and folaceth the heart of a Chritfian \ \ more then this, the confcience that God honou-JTethhimtobefruitfull, to doe good, aadcafta fweet favor,ro draw others to good things. This will comfort us upon our death-beds, more then all other things. Therfore in all thefe refpeds, for love of God, othersard our felves, which are delighted with the expreflions of our gra ces, Ictus labour to be fruitfull trees in Gods garden, and to bring forth much fruit, that we may fend forth afent likeLebanon.

Now who would not be in fuch an eftate and condition as this ; as to have title to all thefe gratious promifes, for the dew of Grace to fall upon him, To grow as Lillies in height, and to fpread as other" plants doe, to grow upwardr, and ddwnewards, to be rotted as Cedars , and " vitfaff as Fines. The Spirit of God fets him-felfc hereto fhew Spirituall things by Earthly comparifons, to make us the more capable of them. The mifery of the contrary condition rruy well ftirre us up to feeke after the foremen-tioned. For what a mifery is it, to have the curfe of God upon ones foule, to have it like the barren wilderncffe, void of all grace and com fort that may delight others, or is fpiriruall, fa-voury, or favingly good ? So all thefe promi-fes tend to incourage us to be in the condition of Gods Children, that when we are in that

cflate,

Ihe Returning Back/lider,

cftate, we may comfort our (elves, andbeablc to claime our part, portion and intereft in thcfe excellent promifes

Thus by Gods bkfSngwc havepaflcd over the particulars of Gods gratious promifes to his Church, and all that (hall come under the Church^ all which fhould incourageus tagoc to God, and doc as the Church doih here, take words to ourftlvcs, anddefireGod, to takeaway All iniquity^ and he Ale all our backejli dings, and that we may renounce all vaine confidence, as the Church doth here: who is taught totruft in horfes no longer^/Zwr (lull notfave us. And then let us(as wasfaid) cleave untotheblefTcd promi-fes,that we may improove them,and make them our own every day more and more.Therforc let Os have in the eye of our foulc the excellency of growth jorelfe we (hall not valucthefe promifes. Let us confider what an excellent condition it is to grow, flourifliandbe fruitful!', havingaduc cfteemeofall thefe promifes before ha-nd. DJC but confider ho\v excellent a Chriftian is that groweth aboveothers,what a majcfty he harh in his carriage^ how undauntedly he wa'ksinall oppofitions whatfocver, as a Lyon in his couifcs. How he overlookesHell, wrath, death, damna tion and all. What a fweec communion he en-joyeth with God in al! the difconfolations that the world puts upon him. He carricth his Hea ven in his heart, and a Paradice within him, which is planted withal! graces, whereas ano ther man carrieth his Hell about him.

Where-

Tie exce!/c>i{) of a gTQiyin^ Lbrtjtian. l j rov. i8.|.

The Returning Backflider.

Wherefore let us takefuch courfes tohelpe our felves as the Church doth here: truft in God and not in man, or in the arme of flerti 5 and be ineouraged fromall that hath beenefaid, to have a good conceit of God, to be fruitful! and draw on others to goodnefTe, thatGod, his Saints and Angels may be delighted with the fcnt of our graces, and our felves comforted 5 that we mayrejoyce in our portion and lot that God hath dealt fo grarioufly to us, and glory more that he hath made us members of Chrift, and heires of Heaven, then in any condition of this world. O the incomparable excellent ftate of a Chriftian, above all the glory oi this world : who not onely groweth, but (hall row to Heaven-wards ftill; and as hec hath egunto hate finne, (hall hate it moreand more : God hath undertaken it lhall be faEfknim after all thefe fweete promifes and dew of Grace, fhall fay; What have I any more to doe with /aW.f,&c.The profccution where of muft be referred .untill the next time.

* *

*

tndoftfa ninth Sermw.

THE

THE

TENTH

SERMON

Hos, 14. 8.

>what have I any more to doe th Idols? Ibawbeardbim and obferted him: I am like agreenefirre Tree, from we-. is thy fruit found.

E E Iftvc heard at feverall times heretofore,how God j&ut of the largenefle of his goodncfle, gocth beyond thofe dcfires which he put-teth into h is peoples hearts. They briefly intreat him to fa good to them, and todealegratioufly with them. Andheanfwereththem largely: that^ wi II be as the Dew to them, that they fhall grow &

V the

SER.X.

BR. X*

The Returning Back/lider,

the Lilly, andcajt foorib their notes as Lebanon^ All fct oat by moft excellent comparifons, hel ping grace by nature, our foulcs by our bodies, and our fpirits by our fenfes. As we have foules an_d bodies, fo God applteth himfclfe to both. His Branches [hatf fyread; bisBeautyfoatlbeas the olwe^ndbitfwctt a* Lebanon,

Then in the 7, Verfe, hisgratious promife reacheth unto thofe who dwel uridcrtrieChurch Tbefe that dwell under bis Jkadow Jliall return^ they foatlreviveas the corne,<wdgrow as the Vine^ &c.' The new. Church that (hall come under the fha-dow oftheold^ftiall flourifhasthe ancient did. They that dwell under hts ftadow^ that is under £-. ^/mand lfraclsfl)adowfiattreturn>W(& be par takers of the fame dew, of grace.

Now this eighth vcrfe containeth a further gratious promife to Efbraim upon his repen ting and former refolutions: Epbraim (aid, i^Jhttr Jhall not fave us> wee will wt ride upon borfes: neither will we fy any more t& the work of our hands ye are our gods. Now what faith God here «f (repeatiiig the words of Epbraim) Ephraim (fball fay) is not in the Original^ butoncly fctdowneto exprcffe what the mea ning is v whereas Ephraimh\&, What have 1 any m&reto do.e with Idols ? Ephraim fliall have this nnfwer, I have heard him,and otftrved him, lam like agrttne frntrec:frem me is thy fruit found.

As though thel.ord.had faidjet not Ephratm \ thinke that when hee hath forfooke Idols^ hee ! hathforfaken his comfort,(as though there were

noj

Tbt Returning Backjlider.

no comfort in walking according to the rule of my Word and Laws.) Let him know that in ftecd of thcfc poore and bafc comforts, either in groflc Idolatry, or other more cunning Idola tries whatfoever which formerly tooke him up, that now he (hall exchange them for more folid ,and fubflantiall comforts. For,/ have heard him (andobfcrvedhim\fo that let him fee what he loo-feth in parting with bafe corruptions, worldly lufts,pleafures and the tike,hefliall find it more abundantly fupplied in a farre more excellent manner in rae,and in the fruits and effe&s of my love unto him,fo as he (hall find that there is no thing loft by entering ftri&ly into my fcrvicc. And whereas formerly hcc walked in a vaine (hadow, in relying on Egjft, ^ffhur, And the workcs of hit own* hands: Now he fliall have a farre more excellent fliadow, which no ftorme, norraine, nor injury of weather can pierce through: / am like .1 grecne frrc-tree unto him. Not fuch a fliadow as thofe his Idols were, who could not keepe off the ftorme of Gods wrath from him, nor fuch a fliadow as Itnths gourd was, which fiourifhed for one day, and was nipt the next. No, ] will be conftant and permanent as my felfe, / will be at the grtent frretree-,* conftant fhadow to keepc backe all annoyance whatfoever; not like the curfed no5*!omeflndow of ]dols,under which Efhraim refted before. K\xJ mlLobferve and regard him. and he like a grtene firre-tree unto him. ] will not onely be a fliadow nnd flicker of defence

V 2 unto

SER.X.

lonah 4, 5 A*.

SBR. X.

lob

The Returning Backflider.

& j

unco him from in jury and moleftation, that hce may reft quietly; but hec fhall be %\fofrwtfuB: though the/rr£ttttbe not fofruitfull: yztfrom me is thy fruit fiund, whatfoever he is in him-felfe; yet this fhall not be matter of difcou-ragemeat ynto him: J am all-fufficient, there is enough in me to fupply him with:jr0w me is thy jrmtfowd&vkiQ take them in order.

Epkrai.mfhaSfay, what have I W]morctodo<^> with idols^&c,

Somethinke the words come upon Ephraims obferying and hearing of him: fo as when God is fecne in his moft excellent Majefty and glory, andobfervedashe is juft, mercifulland wondcrfull terrible in himfelfe^that this manner of hearing and obfcrvation caufeth fleft and blood fo toftoopeand rcforme, as they yeeld thcmfclves s and refigne up all unco God, feeing that miferabie condition they are in, and what an infinite diftancc there is betwixt their impu rity, and Gods moft excellent holinefTe. As we read oflfaiah when hce had feene God in his throne of Majefty JVoeisme ( faith hej'/fr /*« «nd$ne, beMufelamawtMof undeane lips: And I dwell in the midftofapeoplecfmcleanc lips: for mlm ejts hwe (eenethe King, the Lerd ofHofls. Andfoof/^, I have heard of thet by the bearing of the care, but new mine eye feet h thce^ wherfore iMorre^ my felfe, and repeat in Juft Andafiei. , Whichindeedistrueinthegencral], thataman I then truely rcpenteth and turnech unco God, /when hceknoweth God and himfelfc to pur- pofe 5.

The Returning Backjlider.

pofcjand never cffedtully unrill then: for Chrift who cannot He, and is truth itfclfc> calleth this kindof knowledge eternal! lifc.77;tf is life etcr-nail,to know thee to be the onely 'very God, and whom thou haftftnt leftts Chrtft.ftut though this be a ge-nerall truth: yet we take it here rather for an in-couragement unto Efbraim, as before, that no thin is loft by cleaving unto Gods waies, and

what have I any more to doc with Idols: In the words we may confider.

1. The manner of expretfiofl,with a great in dignation of foule, What have! any mire to do<LJ,

kc.

2. The matter fo hated with indignation,!* /-dolatry ,theirformer Idols Ephraim({h^\\ hy^&fat have I any more to doe with idols v

Epkraimwc fee renounceth idolatry, but in what manner is this done t with an high indig nation of zeale and hatred : What have I any mere to doc with Idols: Hee doth not fay now that Efhraim hath left Idolatry 9 I will fupply all thefe comforts that they had by Idols. But Epkraim loathes idolatry , therefore he faith What hove I any more to doe with idols ? It is a figuiativc Queftion, implying a ftrong dc-niall with a ftrong indignation. What havcl any more to doe with idols ? I have had too much to doe with them: Ihave now nothing to doc with Idols. It is a negation and deniall with as great averfation 5 and abominttion as can be poffibly exprcft: for in fuch queftions,the deni-

SER.X

The true ft- I ntunciig of fm mu/t bt mitb''

Tbe Returning

all isfet forth more ftrongly by a negotiatior, and with a greateremphafk,thcn by any affirma tion is poiTibleto expreflc.So elegant is the Spi rit of God in fetting forth fpirittiall things in a heavenly and tranfcendent manner.

Epbraiw(Q}2A\&y) what have I any more to doe with Idols , &c.

Hence in that Ephraim fnall fay thus 5 and fay it withfuchvehemencyoffpirit and indignation, we may obferve in general!,

There it excellent ttfecf the affections. Gbd hath planted the affections in us to be as the windc> to carry the foule too and fro, forward orbackcward: for affedions are plan ted in thefoule anfwerable to things aimed at by it. For, as in the nature of things, there be good and bad, delightful! and hateful!, hurtinj or pleafing: fo anfwerably God hath framec the foule to the nature of things. For gooc things, God hath planted affections in

clafpe, imbrace them and welcom them, as Love, Joy, Delight, and fuchlike And for evill things, he hath plan'ed aff.di to avoid them, as indignation, hatred and th like. Indeed Religion is maincly in the affcd ons, whereof there is excellent ufe, take awa tlem, and-takeawayall Religion whatfoe A man, were it not for his affedlions, is li tJWar.e. monuum, the dead Sea that never ft re-h. Therefore it is but a doting idleconce of thefe rigid men, that rake away affcdion much likethe folly of them/ who bccaufe th

ha

Wat the

teb a/e£Hon! to0 yne 3

(utable to the things it at' mttis at.

\rtat

The Returning Back/litter.

Jr.-1 "Q _iT-

have bin drunke with wine, do rhcrefore cut up 1 " all the vines.But the way were to moderjte the acceffc 5 not to cur up the vincs.So for the affe&i-ons, we muftnot root them up,or cut them down, but order them aright. For what doth the firft Co!nmandementfcquire^[r/^«/7^ have Mo ther gods hut ms,~] But a right ordering of all the affe&ionsofthe ioule,/0jr, dcUgh,tr»]l*todfiart, .and the whole frame of them tojbc carried to I God. For the inward worfhip of God is nothing ' els,but the excellent working ofthefe affe&ions furablytocheLaw, with thcdcteftationofthe contrary.lt is not knowledge that makes a man a good man,butthe affc<5Hons ! the Divell and wicked fpiriis know much; but they have no lovejoy^or delighr in them. Thcrforewe muft value our felves and things, as we are in our will and affedions: forfo God vilueth us, and we fliould value others thereby. This well done would bring us a wondrous deale of comfort, and flop our too much and rigid judging and cenfuring of others.

Epbraim ((lull f ay J what have I any more to doe wi:h idols?

Now h particular we fee here, that Ephraim not only lea veth 7^;//,but * here is planned in him a found indignation agaiuft them: Whence we may Icarne, That it Is not enough to leavefafat we mufl loath Objerv.

fin dlfo.

A notable place to this purpofe wee have in chc-Proplrcyof /A/A whar they (hould doe

V 4 after

* — - ~ - >.. •-

PfaL'zig. 1 Pfal.i39.2i

Reafott i.

The Returning Backflider.

after their conversion,in the cafe of hatred to I-1 dolatry. Yefhdlttefltalfethe covering of thy rr^\ <ven Images offilvtr, and the ornament of thy molten Imtgesof gold; that frail caftthetnawayoi a men-

Thereisahatredand a ftrong loathing iadignl' tion againlt fin, when it is difcovered in the pol lutionland vilefiefiethereof: which aftdion of hatred God hath planted to drawtbefouleawav from any thing that is truely hurtful! te it. It is not enough to Jc svc fin for fome by ends, as fbre p* pun:fhinenc,(hame and the like: butw» muft loath it alfo. The Prophet David when he pro-f effeth his love t a the law: how proveth he it -I bate and Morre lying. Andfoaeaine,Do'»ot 'i bate them (o Lord) that hate thee? tndimnotl gnvvcdwith thofe that rife up agsinjt thte? I hat>^> them withpcrfett hatred, I account tberr, mniene . mes. Here is hatred and perfect hatred with ab-nomin.ition.

TheReafon is,becaufeGod is a Spirir, and looker to the bent of our fpirits, feeing what weloveandwhatwehate:thcrforc the fa cn °>h of this confideration draweth the foule to h & -tc and love with God,as he hates and loves: and"as much as may be to hate fin as he clo'h.

And then againe, he requireth our heart e-ipecully, tjuy f eme ?ive r/i( ,/ heart ^ G .

nie^thy love in that which is good, and hate 1

hatefirft; and what good wee doe, wee roufl firftlove, or elfewe fl,all never doe either of

— — them

The Returning Backflider.

299

*.__.' ' .. . . — . • . • > —, _^.

them acceptably to purpofe. What the heart\5 dothnot, is not done in Religion, if it hath no hand inthe avoiding of ill,5t is not avoided: if it have no hand in the doing of good, it is not done before God. Therefore in true converfion/herc muft be a loathing of fin.

li'lfc A^r\* *•» A VX *»C • • •* I-* V-s **m

Thirdly 3 Becaufeinalltrueconverfionrhcreis a new nature put in us 3 now the New Creature, which partakethofthe Divine Nature whereby werefemble God, it Inch an Antipathy to the greateft ill, which is fin,thecaufe of all other c-vils whatfoever, which makcth us oppofite to God, dcfileththefoule, andhindrethourfwect communion with him. A new Creature we know hath a ntw difpofition, and is oppofite to the works ofthe flcfluhey are contrary to one a-nothenfothatwefceitcleare, that we waft not ontly leave,but loath fin.

'tbowmayweknowydifctrnc, and try this true hatred of fin.

Firft,true hatred is univerfall, he who hates ill truly>hates it univerfally in the whole kinde. As we fee in wicked men and divels who hate God and all goodneflferfo on the contrary, thofc that are gooXhate all ill whatfoever,whether it pleafure,ordifpleafurethem,theyftand not upon ir,they hate the very nature of all ill. Thofe whofe obedience and afFcdions ate parciall,they hate fomcevilsjbut not others, which is not true hatred wrought by the Spirit of God, for that is toiverfalltothewhok kind.

Thenalfo, whercfoever true .hatred is, it is

unplaca-

Reafoa

.9

Our hatred jnme M,I TV I. it uuii'uerr

The Returning Backfltdtr.

implacable and unappeafable there's no true end of found hatred, but by the abolifliing al together of that thing it hates 5 as wee fee the hatred of Satan to the Church and people of God, is unappeafable and unquenchable 5 no-thing in the world can ftay Satans hatred, nor the hatred of his inftruments, who hate the re membrance of Gods people. Therefore the very name of Calvin and Luther muft be put cut of their bookesto fatisfietheir hatred, Not only when they are dead, burne their bones, hue abolifh their memory if they can. So there isthc likcdifpofition in Gods peopfe to that which is ill. A godly difpofition ic hateth fin even to the death, and is not quiet untill all fin be aboliflied. Whereupon it is never quiet in this life, but defires Heaven, not endu ring patiently the leaft reliques and rags of fin: defiling that that which it fo hateth, might have no being at all. Thofe who mince and cull things, who arc fo gentle and tender towards their fins and corruptionsin themfelves ando-thers: is this that hatred which is unappeafable, and never rcfts,tiHit fee either a through Refor mation or abolifhing of what it fo hateth. Wher-in itis a more rooted affeftion then anger, for ha tred is a rooted oflFenfive difpleafure againft per-fons and things:andfo rooted as that nothing in the world can root it out. Anger may be appea red^ is appeafed in God, and it may and nwft be in men, Bur hatred is implacable, aiming at the annihilation ofthe thing fohated.

Again,

Ihe Returning Backflider*

Again, where true hatred and indignation is

there the newer the til is to M, the more &c. As we hate it in it felfe, (o we hate it the more the nearer it is to us, as a ToaJe or any veni-moU5thing,theneereritistous, wee loath and abhorrc it "the more. So certainely whofocver hates audabhorrerh fin as fin( as it is a hateful J thing to a renewed foule) fo he hateth fin more inhimfelfethenin others: becaufcit is neereft inhisownebofome. Everyman hares a fnake moreinhisbofomethenafhrreoff, becaufe it is more likely to do him harme there. Therefore thofe that flatter their owne corruptions, and are I violentagainftothers, as Judah agzinttTbawar, fie fhal be burned fang let forth and burn her, when himfelfchadgottenherwithchilJ.Somany are fevcrein punifhing of others, as if they were wondrous zealoinr: but what are they in their ownebreaft^dothey reforme fin in their owne hearts and lives^hethat truly hates fin,he hateth his own fins more then others,becaufe it is neere him.

And fo (in proportion) he that hares fin trucly will hate it in his owne family, children and fervants, more then in others abroad. It was a great fault in David^ that he cockered up i^tdonah and others in his owne houfe, whilft he was more ftt id abroad. Can men thinkcto redtcffe and hate fin in the common-wealth, and yctfufKr ir in their families? true hatred is mod coriverfant in its ftrcrgrh neere hand. Thofe who fuffcr dtboyflnefle and prophane-

ncffc

J 01

SBR.X.

fan »e bate] fnne cbiefy in. wr ftlves.

Gen

4-

ben \ve bat( finmoit in ow

SER. X.

we Joan

in the greateft meafnre.

i King. 21.

The Returning Backjlider.

6.

\ If »e can en \ : dure Reproofcs

ncffc in their familics,and never check it in their children and fervants,they hate not fin, vvhatfo-ever countenance they may take upon them of reformation abroad, it commeth out of by-re-fpe&s,aad not out of true hatred.

Againe, he that hateth fin traelyns fin will hate thegreateft fin in the great eft rneafure, be-caufe he hates it,as it is hatefull. Now in the na ture ofthiags,the greateft fin deferveth thegrea teft aboniiaation,and averfation from it. Thcre-fore,he who truly hateth fin, he hates the grea teft fin moft ofall. Thofetherefore that are ve ry nice in lefle matters, and loofe in greater tHings,itisbut hypocrifie: for he who truely hates fin as fin, where the greateft fin is, thither hediredsthe edge of his hatred, which is the ftronglieft carried againft the ftrongeft ill. And fuchaoncwillnotrefpecftperfons in evilly but wherefoever he findeth it, if he have a calling there will be an anfwerable hatred of it. There. fore if one be a Minifter of the Word of God,he will do as good Micaiah did,and will not balke Ak*b for his greatnefle. And like eood lokn Baptitt, he will tell/foWof his faults, becaufe he hates finne as finne 5 therefore (where he hath a calling to it) he will hate it prepor-tionablymthe greateft meafure. Good Ely in this cafe, was too indulgent over his fons: but wemuftlovenomanfonearely, as to love the ill in them.

Again,a man may know that he truly hates fin if he can endure admonition and reproofe for fin! ™_ He

The Returning Backflider.

He that hates a vencmous plant which troubleth \ SBR.A the ground,will notbedifpleafed if a man come and tell him that hec hath fuch a plant in his ground,cindwillhclpehimtodig it up: furcly he cannot be difpleafcd with the party. So here if a man doe truly hate fin, will he be angry with him that (hall tell him that hceis obnoxious to fuch an evill which will hurt him dangeroufly and damne his foule if it be not hclptc'furely no: therefore let men pretend what they will, thofe who fwellagainft private reproofe, they doc not hate fin as fin. Onclyaddc we this Caution: A Repreofe may beadminiftrsdwith fuch indif-crerion,outoffclfe-love,and with a high hand, as that a man may diflike the carnall manner of rcproving.But if it be done in a good manner,he that hatesreproofe>becaufe hce lovethhimfelfe and his fin (pretend What he will) he hates not fin.ne.

So if a man love to be flattered in his fin, it is „ figne he hates not fin truly. For there is natu rally a great deale of felfc-lovc in man, which makes him that he loves to bee flattered in his fins: whereupon hoc comes to be abufed to his ownedeftrudion,cfpecially great men. Now it is a fignc of an ill ftate of foule,to be fubjt& to be abufed by flattery,and to hate inftru&ton: (faith Paul) {Jdmlyoiirtnemy y bee an ft I hav Skid you he Truth.

Asjaine, we may know what our barred to finne is, by our willingneflc or imwillingnefTe totaikcofit, ov mention ir, or to venture upon

ucb

not

be fettered,in tlzetr jlas..

Gal. 4.16,

8.

// we bate to t^e of, or me fit; en it and

SER. X.

The Returning Backflider.

\ A \\nutanan

for exprejjing of our hatred to fane.

can-

\ filer w catting-to rcprowe o

he occafions thereof. Where hatred is,there is 3Utward averfation ; we fly from what we hate, and fhunto frequent places where wee may re ceive offence. Whatfoever hath an Antipathy ;onature,thatwehateand runaway from. Ther-forc thofe that prefent themfelves to the occafi ons of fin,upon no calling: fay what they will) they feed fin and live according to the flefli : thofe that hate a thing,will never come neare it if they canchoofe. Therefore,thofe that prefent. themfelves willingly to places- infe&ed, where there is nothiug religious, but fcorning of Reli gion, your common reprefentations of abomi-nation, pretend what they will,their intent is to flrengthea their owne corruption, againft the good of their foules 5 thisistheiflue. Thofe that hate fin, will hate all that which may leade to it the reprefentations of fin alfo. Can a man hate fin and fee it a<5ted ? wicked-nefle is learned, when one feeth ir a<fted 3 as one of the Ancients faith well : therefore let us by thefeand the like tryalstake notice what our ha tred e© fin is,

Onely this our z&le, and indignation to fin muft have a mitigation and be regulated, leaft like an exorbitant river it exceed the bounds : therefore not to follow the Schoole niceties in the ex^ncffe of differences, wewill touch the marke a little,how this zealeand hatred to fin in reproofe (efpecially) muft be qualified : wherin we muft confider diyei^ things.

Firft^Our calling muft berefpefted, for how

The Returning Bafk/lider.

205

foever we muft carry an univerfall hatred to fin,^ thus far,that we muft not do ir.Yet in the difco-very of hatred and diflike to others,we muft con-fider what calling we have and how farrc we go. And it muft bee done with a fweet temper, keeping our diftance, andreferviogthe due re-fpcft onto thofe in whom we fhew our diflike. As we fee,N4//>4tf whence came to tell Davia of hisfault,howhc doth it, what art he ufeth, It muft fo be done, as that it may appeare to be done out of pure zeale, that it is no wildc-fire, nor no hcate of nature, but that it commeth mcercly from the fphlt, and in much love with mildnetfeand pitty: in which cafe it canieth a wondrous authority. The difcovcry of hatred tathe faults cither in a Mmifter, or in a Ma<nftratc, though they muft be trucly dealt with, and have their faults told them: yet there muft be refped had to their place, by reafon of the weakened of men, As it is with the body, great men have their Phyfitians as well as mea ner: onely their phyfickc muft be more coftly, becaufe (perhaps) of their tcndernefle of their conftirutions: but as for their bodies, they muft .not be fuffered to perifh, nor will not. So for their foules, they muft have that which other men have to helpe them: but it muft be done with refcrvation and rcfpeft, 'as PAH! [peaking to Feftusthc Govcrnour, calleth him mott Noble Ff/iw.&c.Preifingalfogoodneffc(in fomc fort)upon ffwg 1 Agriffa:0 King &4grifp*\ Wicvtst tbou the Prophets, I knoiv t/xw dott

So

// muft be with aduerejpefl& J tyepingof dtft+ ance to the par ty reprooved.

26,15.

. 16.1

~x7

The Returning Back/litter.

So we fee how wee may examine" whether, hatred to fin be true or not.

Let every one therefore make Ufe of ic in their calling; Thofe that are intruded with Godsraeffage, let them know that Gods Asn-bafTadoursaretobefaithfull in their Meflaw for they ferve a greater Lord then is upon die Earth. Aad let them fliew their true hatred of ill, and the danger of finnc wherefoever they finde it. And for thofc that arc Governors of others, let them notthinke that they hate fin in themfel ves^except they bate fia aJfb m all that belong to them and reforme ic. For we fee hereancvideaceof converfioa: whenEpbrtm was cofivertcd. What have I any more te doe with Idols? and 2 0.7.11. There is an ex cellent defcriptioa of the nature of Repentance by many parccls.The Corinthians had repented-how is this evidenced? O ! BcbolJ(hvfa he) tkitfelfe femt thing, tkttye ferrowtd after a rod lyjort ; what CMtfMneffe it wrought in Pftii clewing ofyourfei<ves,yta what in y*a what feare ? yu what vehement deflre? what x,ult? yea what revenge? what Revenge and Indignation againft fin, a kinde of extrea mity of hatred? a hatred quickncd and kind-led, the height of hatred, what I*dign A ti Qn * Infinuating, thatwhercfoeverthereis the truth of converfion there will bee indignation a-gainftfiainour felves. As DwiJ confe/Teth ofhimfelfc havingfinned. Sofo0lifr waslan j Iwa*.** tbeAjl before thce. When he J fufFered

The Returning Back/Oder.

{offered fuch a thought to lodge in his brcafi that it was better with the children ef thi world, then with the Church of God, he wa (troubled for ir. But when hee went into tin Church of God, and faw the end of wicke< men, then he faw his owne fooHflineffc in be ingfo deceived,nnd fpcaksagainft hirafclfwith j ind 'gnation. So wherfoever there is true conver-fion^there is hatred with indignation againftour felves. As in that place beforealleadged, they Iftnll fay unto their Idols, get theehence: What have I any more to doe with you:' which is a phrafeof fpcech (lie wing adifpofition of hatred to the utmoftextention.G^0/*^/W; SoChrift to the Divell: Get thee bebinde me Satax. This is the right temper ofatruely converted Chri-ftian, expreft by divers phrafes in Scripture^ By a deniall of our lufts, by killing and crucify ing, by pnlliog out the eye, and cutting of the right hand 5 which phrafes, doe they not im ply a great ftrength of hatred and indignation? when wee muft as it were pull out our owne eyes: that is our beloved finnes, which areas deare to us as our eyes,and as ufefull as our right hands unto us. Yet thefe muft be cut off, morti-fied 9 crucified and denyed. Therefore let usnot deceive our felves: but let us judge of the truth ofour converfion Jby our true hatred to fin inour felves and others,ar>d in all who are committed to our charge.

If this be fo, what (hall we judge of a cold lukc-warme temper * It is the nature of cold

X to

SER.X.

Col.|.t.

Anfa.

How wet ma tome to bat cur jjnnes> Wt muff g near e com mun

and a, deare

bt of bu ex cettenty, Exod. $1,

The Rewriting Backjlider.

o gather Heterogeniall bodies together. As we *ee in Ice there are ftraws,and ftones^nd all He-erogeniall things incorporated,becaufethe cold congcalcs them together.But where there is fire, here is a feperating of the droflfe from the good mettall. So where the Spirit of God is, it is not b cold as to jumble fin and fin,this and that toge-hcr: but it purgeth away that which is il^ and that which is good it makes better. For in what proportion the fire of Gods Spirit ftirs up that which is good,in that proportion there is a hatred of that which is ill. They arc unparaleld c&ions. T/hofc that love God they hate e-vill. Thefe that are alike to all things, doe fhcw that they have not this a&ive true hatred a-gainft fin.No,£/^/># (fii&fK}) what b/ive I any more to doe wit hi Ms ?

But now how fhall we come to get this ha tred againft fifi, and holy Revenge and Indig nation againft our felves for that which is amifle in us.

Firft, we muft every day labour to get a clcercr fight of the excellency of chat which is good, and a neerer communion with God by Prayer and Meditation: and.then when we have beenc with God, it will worfce an ab-homination of whatfoever is contrary unto him-. Thus CMofes, when he had talked with God in the mountaine, at his rcturne feeing them dancing and facrificing to the Calfe of gold, what did CWofes? he brake the Tables afunder. Sole is with thofe that have com munion

The Returning Back/lMtr.

munion with God, who is light it fclfe, anc in whom is no darkncfle, who is Holincffc and purity it fclfc: thofc who have eflfc&u-ally convcrfcd with God in his Ordinances; Meditation, Prayer and the like; when thc> looke upon finne which is contrary to God they looke upon it with a more pcrfeft hatred So Efay 6. When God appeared to the Pro phet, and touched his tongue with a coalc from the Altar (faich he) Woe i* me for 1 am \undone>btCAtift I Am A man of uncleane lifs, &c. }for mite eyes have fane the King the Lord of Hojles. Thus when once he had* communi on with God, he began to loath himfelfe. So if we would hateevill, Ictus labour more and more to be holy and to increafe in that divine affe&ion of love. For in what meafure wee love that which is good,in that meafure we hate the evill. As it is,P/9?. 10. fee that love the Lord, &tf<?M;///.Infinuating that all that love the Lord hateevill. All thofe that are neere untoGod,they hate all fin:the more they grow into communion with God>thc more they grow in the hatred of all that is contrary. Let us therefore never talke of love to God,and of Piety and fuch like; for if there be any grace or communion withGod,we hate all fin in that meafure as God hateth;he who hath no zeale to reform that which God hateth, he hath no love at all.

Again, the way to ftir us up to hate fin in our felvcs and others, & out of that hatred to rcforme it, is to fet before us, whatitisinitfelfc: that

X 2

Jt

SBR.X.

i loh. i.f.

mufl fet, us ttfctt

u in it felf.i

before us

BR. X.

Mat. 15.41,

3-

e muft co fder the dan rous condition oj wrepentir fnnert

The Returning Back/litter.

t is the loathfomeft thing in the world, worfe henthc Divcll himfelf:for it is fin which makes umaDivell. That Corruption,Pride,World-ines,and ProfandTe which we chenfl^is worfc hen the Divcll himftlf,becaufc this made him iDivel. Let us make fin therfore as loath fome s we can, and then wee {halt hate it. And let us prefentit to our foules, as the moft dange rous thi«igof all, the ill of ills, which bring-eth all other evills upon us. This may appeare more ugly in our fight, in that the foulenefie hereof could not be expiated, but by the death of the Sonne of God. And confider what great torments he hath prepared for that which we fo chenfli: this proud finfull and carnall difpofition of ours fo oppofite to al! goodnefle, God hath appointed to punifl-i it witheternall feperation from his prefence. It maketh God hate his owne creatures: GOZ yt cttrfed into everlasting fire, prepared for th<L~ Div til And bis Angels*

Andto itirusuptoreformefinina!! that be tanguntous, we muft confider the dangcroa condition that they live and die in,in whom thi is not reformedjEtcrnal torments and feperation from God. Thefe things may help to work in our hearts a hatred of finrand from this hatred, Reformation of it, with zealeand indignation Therefore let us labour more and more fo this temper of foule, that we may be like Goc

iand carry the Chara&ers of the Children o God in us. There is no affcdion will diftio guifljj

The Returning Backflider.

guifh us frem hypocrits more then hatred,which commethoflove, which is the fiift borne and breeding affedion of all others. For why do we hateany thing,butbecaufeit is oppofice to that we love^why do we hatcill,butbecaufc it is op pofice to God and to Chrift whom we love? a-mongft others, take we along this confideration with us, i hat it is the Speare which wounded our jbleffedSaviouMndthatitisthathe hates moft, which we love moft. CorfidcrrheHolinefle of God that he would punifh it in hisownc fon, ere it fliould not be punifhed.

And confider that it is the bane of all our comfort, this which we fo cherifh, and that it imbitters all things to us. We cannot rejoycc (no not in the good bleflingsof God ) whilft we are guilty of fin: Neither can wee pray comfortably, whilft our hearts regard it. In this cafe that which fliould rejoyce the heart, communion with God is terrible to us. What have I to doc to take his name m my mouth, when I embrace fuch finnes. The day of judgementisterrible alfo, for how can a man thinke comfortably thereof, if therewith he expe&aheavy doome for his fianes he liveth in 1 So we may fay of the day of death, none of thefe can be thought upon withour terror, whcntherewithall it comincth to ones minde the cutting off from their fins, and the terrour of the Lord againft all finne whatfoeyer. Ic (hould be the joy of our hearts to thinke ofthefe happy times: therefore there tnuft needs be a

X 3 great

SBR.X.

4«

We. muft esnfi der it u rbe bine of all ou

BR. X.

?•

We mvft grote in tie love of grace &* gotd-nej?e.

Change tie ck jeff to its rigl oppofite.

The Returning Back/ltdcr,

great deale offinnc andatheifme in our hearts, when we cannot thinke comfortably of thetiu For either we beleeve not thefe things, and*fo are plaine Atheifts: or elfc, if we beleeve them, we are exceeding foolifb to loofe future joyes, for the poorepleafiwes offinrnfor afeafin.

Let as labour to grow in grace more &more, : or the more we grow in the love of God and f good things, the more we fliall hate fin: for whatfoever may be faid for the growth in love & chcrilhing of it to good things, the fame may bf faid for the hatred of ill in a contrary fenfe.

Thelaft helpe (hall be, to place and drive

our affe&ions a contrary way, to tranflate and

place them on a contrary objed, when they

arc ftirred up to cvill attempts. As when

Hatred is Rined up, dirt&it to its proper ob-

jeft, finne: when Love is irregular; thinke

with our felves, that God hath not plantec

this affedion for this objcdi 5 but to carry me

another way: I muft love God above all, anc

all that hee loveth for his fake. Hath Goc

put Love and Hatred inro my heart to hate my

brother whom I fliould love, and to love the

Dwell, and hare God *• p no ! I fliould love

God above all, and my brother as my felfe

and hate the Dwell and all his workes, whom

I have renounced in my Bnptifme;. therefor<

in diftempersoftheaffedions, makeadiverfion

and turne them the right way. As Phyfitian:

ufe to doe, when the difcempcred blood run;

dangaoufly oneway. If they cannot flop that

the\

The

ing Backflidtr.

they open a vcine to drive the courfe of the blood another way. So it is Chriftian pol-licie, when theaffc&ions run dungeroufly one way, then to refleft thus upon our fclves. but is this the end why God hath placed this affe£ion in me, Cer ainely no, he hjth planted this affcdion in me for another purpofe. There fore I will hate that which I fli ni!d hate, (in in gencrall: andmy ownefinnerroftofall, which makes me hate my brother This ihould beour I daily taskeandftudy, to cakeoffthc affiftions ] where they (hould not be placed:and to fix them ' where they fhould be placed: and there to let them go amaine,thc fafter the better; reftraining them where they ftould not runout.

Thus we ought to temper our felves, and to worke in our felves as much as may be a found hatred to all fin, not only of the fecond table, but of the firft alfo. The Church here faith, What have I any more to dee with idols ? Now I hate all vaine inventions. And thinke not with (74///o,that this belongethn ot to us,if we b« Ma-^iftrates and called to if, to ftand for the caufe of the Church and true Religion.

Wbdt have I any more to doe with idols ?

The laft thing to be obfervcd ftomEpbratMs manner ofexpreffing his indignation is,

That where love i& not rvell contralhd and hr^unne, if will not hold to the end, but mil end in eternall hatred.

The Serpent and Hevah had fome poore ac quaintance together (as the iffue proved.) What

X 4 did

SER.X.

That 4// »r fcJ leagues mufl trdin verlafting reJ.

EH. X.

Gen. j.i 5.

That naughty

The Returning Back/litter.

league miferable rent in, tie. ajfeffi* ons,

did it end in? The feed, of the woman fha the Serpents head. This aflbciation and acquain tance ended in everlafting warre and breach. So all covenants, leaguesand afTociations with thofe wee Ihould not joyne wich, can never foder handfomely together bat will end in ever lafting hatred. What a ftridt league was in former times betwixt Ephraim and Idols? But when E-phraims eyes are opened to fee his idols, Divels 5 he detefts and loaths all abominations 3 and is of another mind 5 wfuthavelany more to do withl-doh?\\e abominates the, as the word importeth. Let us therefore beware with' whom wee joyne in intimate league. For what rmkes mifer able fo much, as the renting of the affe&i-ons from that they were ftrongly placed on-when love is rent from the thing beloved. If we place our affeftionsffor fome b;e refpeds) upon wicked perfons, this willcaufe fomuch the more torment and indignation againft our felves, that we were fo foolifbto fufKrr ouraf-fedions to enter fo deepely where cheyfliotilc not. Thofe that glory ia'their league wich Anti-chrift, and wonderr«t the Beaft, thinking hima Demy-god: will this be ahvayfor O no when GOD opens the eyes of .any o his people, they fhali hate them for ever. ["So wicked perfons that now are led on to 1 this and that* wicked courfc, fljall this bee jalwayes fo ? Woe to thee if it bee but the time may come thsc thou (halt fay What have I any wore to do: ivith Idols, or

with

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v • S E R

with fuch an ones acquaintance? I cannot in-| _ duretolookeonhim, he tainted me, and mif-led me, and tempted me: now;we muft be two, part we muft, and I would we had never met tegether. Therefore before we place our

or» /-k- Li. ^.^t^/i/4/Rf wrVi^ t-ViPV K<* • \vltf»-

X.

.

affections on any, confider who they bc 5 whe ther we be likely to live with them for ever or not* whether there be any evidence of grace in them. If not,let them be two tous;for whatfoe-ver vanity is in the things or Pcrfons we love, if we belong to God wee muft bee fepcrate from them,unle(Te we will be damned. Therefore we muft be wife to prevent the danger betimes. &> fbraim might haveknowne before the danger of Idolatry had he bin wifc,and prudent 5 but ir is well he knows it now at length, which caufeth him fo to abhominate idols :What have I any mm to doe with lJols?Th\s much isfpoken becaufe of the luke-warmcnes and cold temper, neutrality j and halting of a great many in the world:ha v ing fo many finfull combinations, and aflbciations one with another, as if thefe things were not

material!. .

Now let men confider what a diipohtion this is, and how ic ftands with thatdifpofition which muft bee in thofe that are members of Chrift, and looke for Heaven. Let a Chrifti-analwayes remember what he is, and what he hopes for, and this will put him in a right tem per, i.What he is, a King, and an heirc of Heavcn,dri. Afccr which hee ftould rcafon wkh cood Nchewah, Shall fuch am*n& I flic?

in choice ef company.

Tbatarcfofti

• • >

i* a mcanrs ti prejcrve a risbi temper.

Nchc.6.n.

SHR.X.

Keft.4.14;

The Returning Back/lidtr.

jail fuch a man as] doc this * I am redeemed ram nay fins and advanced to be a King, to rule over ray lufts,to be an heire of heaven and eter-nall happineffe in the world to come, to raignc with Chrift,and fhsll I do thus and thus ? Doth lis ftand with my new temper,this fin, this fil-hineffcjthis bafe adion and thoughts, that I am empted to and incumbered with. Shall fuch a man as I follow thefe bafe actions, wayes and coropanions^confider we this well, and then it will breed Epkraims Refolution,Fr^tf £<n^ I a more t$ dot wtth this bafeluft? what hath it to doc with me? or I with it «f Is this and this a&ion ^fitting a King and an heire of heaven, and a new crcaturefand ifa man be in Authority >then let him confider what ^Mordecai faidto Hefter^ rt if t hot* he called to the Kingd&me for fitch a ptir-wfe. What ifthou be called to this place or dig nity for this purpofe? to reforme fuch and fuch abufes.Thiak with thy felfe,not only in particu lar what thou art; but in thyplace,whatifthou be called to reforme fuch abufes * fuch unfound dodrines? toftandforGod and for the truth. This will breed this refolute iodignation of £-)hr*i.m in u&yWhat have I a&y more t$ doc with idols? All which is for the manner of Ephrrims indig nation : A ftrong negation of an abhominated thing:JF/W have I any more to doe&c. The nexr, which is the Subftanct and Matter abhominated [Idolatrylmud be referved for fome other time.

The end of the tenth Sermon.

pnl THE --' ; ''

f : ELEVENTH |

SERMON.

Hos, 14* 8 f

Epbraim /baOfay^batb^e I any more to d with Idols ? Ihwve heard him and obfer-Vtdhim:law like agreene fine-ttee^frow me is thy fruit found.

EE have heard at feve-rail times heeretofore , how gratio'ufly GOD dcales with his people, alluring them by many free and g^atious Promi-fes to his fervice, the parriculars wherof,v*e heard heretofore at large* This ^.ver,hath reference unto that which went

before

SBR.XI.

The Returning Back/litter.

Before, Vtr.$. There Ephraim renoianceth his brmer \&ds.Ajhnr ftallnotfave #*,&c. and here

Ephraimfhallfty, what have I any mo

with Idols? unto which the anfweris, .,

heardhim, and obferved him ; lam like a L,- .

frre-tree unto him: from me is thy fruit found.

Now in that Ephraim fi a 11 fay, what have I »y more to dee with idols? This in fumme is

onelythefirftpartof the third Verfe repeated n another manner: that Ephraim (hall and

will goe on in abhominating idols > be con-

ftant in his former refolution, Therefore in hat EpLraim . fliall by the Spirit of grace 2O ; in renouncing all falfe confidence, Go! hcweth hercthat Ephraim lhall i oo fe nothing

by it (fo; he intends here the continuance of time) Ihaveheardbim^ I doe hearc him, and I will heare him and refpeft him, and be like a iliady greene firre-tree to /hade hii^caufing him him alfo to be aboundant in fruit, Fremwetsthv

frwt found?

Efhalm^aU^^^thavelany more to doe^ with Idols: here we confidered the manner of e^ *rejfion,md then the flatter it felfr.

Ephraim JbaU fay, what have I a vv m$r<Lj> t& doe with Idols ?

To come therefor eo the Batter it fejfe fpecified (Idolatry) againft which Ephraims indignation is directed :

What have I to doe with Idols ?

In handling whereof we muft take inall thefe fouretogether,thatis 3

Tbc Returning Back/lider.

j. Falfc Do ffri»e,which is the foundation, of Idolatry.

2. idols thtmfelves :w,

3. Idolatry which they tend to (for hee which hates Idols, hates them, bccaufe he hates Idolatry) or,

4. idolaters j& if he had faid,

What have J any more to doe with Idolatrous Dotlrines, opinions or conceits: or with iMs framed according to thefc conceits: or with Idolatry or idolaters ? For thefc goe together, nomanworfliips Idols, butbecaule hec is poi-foned in his conceits: zndJMs arc forbidden, becaufe Idolatry is dangerous, and communi on with Idolaters is forbidden, becaufe si Idola try. So that the Doffriffe, Idols, Idolatry and Communion with them, all thefe are pbje&s of Eplraims abhomination and indignation,

Ephraim ((hallfay) what have I any more to Jo with Idds?

It were to mif-fpen<3 pretious time (appointed for better ufesj to tell you of the abominable diftinftlonsofthe Papifts of Latrii ;and Pttli*, or to infiftupon a difcourfe of Hc-atriemfti Idola try : Truthes, but^not fo profiiablG for us to fpendtimein. Therefore we will rather come to (hew the Keafons, whyEfhraiw foabhorreth Jdolatry ,]dols,ahd conceits of all.

To begin in the firft place with JdoJs ^ when Jpktaim is tfuefy converted,- he hares them, ! bt'caufe jdols are abboniinable to Gpd ? , unto

..J*,. » t^f,*. *'»*, ««i-f%"ArtTr X/^ftirUff'^H ' 77«J^UjV*U

whoin

is "ftoV

£•

pbraimt l&thd unto idols*

I. Bccaufe thy

. ..hntcs

art

b't u*-.tQ God

dBR.

-

XL

2.

Secaufe zdola try frames bafe tonterts of God

Becaufe tley tire oppofte t God.

The Returning Backflidtr.

lates idols for idolatry is fpirituall Adultery, leligion is as it were a conjugall a& of marriage, b that a breach in religious tvorfhip, is a breach of fpirituall .marriage. Now the worfliipping of Idols being a breach of the conjugall a<5t of marriage betwixt God and the foale,fpirituall Adultery,it muft needs be abhomihable.For A-daltery is an abhominable filthy thing ; much more fpirituall ad ultery:thcrrfore( faith Efhratm) What have I now any more to dot with idols.

And then againe, Idolatry frameth bafe con ceits of God: whereas on the contrary we [hould elevate and raifc up our hearts unto him, Idolatry puls him downe and conformes him to our bafc conceits. Were it ndt a wrong to man, to make him like a Swine, or an Ape or fome fuch ridiculous creature? who in this cafe would thinke himfelfe well ufed ? there is not fuch difproportion betwixt any creature and man, as there is betwixt the great God of Heaven and Earth and the beft creature that can be made to rcfemble him. Therefore it is an abhominable abufe and difhonour to the great MajeftyofGodtobc reprelented any kinde of way.

Againe, Confider the oppofition betweene any representation of God , f and God: they arc corruptible thing$, God is incorruptible ; they are vifible, God is invifible : they are vaine and nothing 5 God a being of himfelfe, whogiveth being unto all things. God is the

living God, ancj. the caufe of all life. To be

iWJxf

The Returning BackJIidtr

briefrheScripturetofbewGods hatred of them* calleth them dung-hill gods,and (Abclt)**\\, is in this booke/Mw/y y notbing> a name to alienate the affaftions from them.

Yea further,becaufc God is r a jealous God, and will not give his glory to another. Efkraim therefore as foone as he commeth to know God, hehatcthldols,becaufcheknows God being a lealous God could not endure them.

Now Idolatry is committed, when either we fet up falfe gods in place of thctruc God, or when we worfhip the true God in a falfe

manner.

But now another Queftion may be mooverf, whether the Papifts be Idolaters or not > For we live amongft many of them 5 therefore we cannot be to wary of them. ,

TheAnfwer is affirmative; they arc Idola ters, andworfein fomc fort then the Heathen Idolaters were: Onely change the names of the Popifh Saints which they in Ptpcry worfhip, and the names that the Heathen worfhip, and they will be all one. Now names be no Rea lities.

How may this be cleared ?

Firft,they give the honour due to God to o* thers, which is Idolatry, the religious worfhip only due unto God they give unto other things. Chrift when he faid>/» otely {halt the* ferve^: excepted the leaft divine woifhip frop the creature. The Divell we know would have had him fall downe before hira: but Chrifts

aniwet

How /Jolatry

Papifts prove<

I.

Becaujc thfp give thcbonou due unto God untQ others. Mat 4,

J"

SB*. XI.

Anfa. I

The Returning Back/lider,

nfwer \s,Himo#lyftult tfawfrvty that is him on-f (halt thou religioufly proftratethy felfe unto; > that religious worflap is proper to God only. ^Jow this they give to Saints, for they pray to iem>which is a religious worfhip.

But they obje&,that they pray not dire<5Hy to iem:but to them as Mediators, that they may >ray to Chrift for them.

Firft, they raife them above their degree to make them mediators,and fo dethrone Chiift of lis office of Mediator, at lead joyne copartners with him.

But this is notalljthey pray diredly eo Saints, o help them againft feverall Hs (as they have eycrall Sainr$j for feverall evils) whatfoever hey fty who arc not afhamcd of lying to further heir defignes, yet their books and writings doe cftifie the contrary,

Then againc they vow to Sainfs, as in the forme of their vowes is feene: I vow to thc^> Virgin <JMary,Stc. Now a vow is a religious a<Sl. They vow to Saints, and burne incenfe unto them, crca Temples, andfct apartdaiei for their worfhip, and fo breake all the foure Commandcmcntsofthe firft Table. In a good fafhion it is not unfit to remember them, that their memoriall may be kept: but we arc not to worfliip them.

And befides Saints, they have other falfi gods: for their head of the Church is an ab-hominable Idoll, unto whom they afcribc tha which is proper unto Chrift, to be the heac

Tbt Returning Backflider.

oftheChurch, which nach no influence from him, but all from Chrift the fpiricuall head thereof. Therefore the Apoflle complained* of fuch: who hold net the head, &c. Thofe of theRo.nifh Church, beUvotthcbetd, hold not Chrift, bccaufe they attribute that to Saints and men, which is" proper to Chrift oncly. They make the Pope the judge ofallcontro-verfies, who mnft give authority to the word, and determine Scripture to be Scripture, what afharnefull thing is this to make him judge of the Scriptures which muft judge him at th« laft day * A pinfull thing it is, to fee *m#* *f finnt goe about to judge the righteous law of God, and to determine of that which muft ere long deter mine him unto eternall torments, without particular repentance. Yet being fpiritually dmnke,this folly they are given too, that they will be judge of that which muft be judge of them.Many waies they make him an Idoll,afcri-bing that to him which is proper to Chrift.

So likewife, they make their Sacraments to be Jdolss for they afcribe to the water in Baptifme power of conferring grace. Now grace is Gods creature onely, for all the Crea tures in Heaven and Emh cannot conferre the leaft dram of grace; it is a thing of Gods making. Now to raife an element to conferre grace, and then to truft in it, ex opcre ofertto for the conferring of it, is to make an IM of it. And for the Bread 5 noneofallthe//^<wj ever had fuch an abhominable iJoS as the

Y Maffe,

Col. 2.19,

Baptifite.

2.

Tb? Bread in tbe Lords $ut*

-J'4

SBR.XL

B.levelt 2)

D

The Returning Backflider<

Mafle,abrcadcngod:for they worfliijppcd living creatures, and there is not the worft living crea-ture,but it is better then a peece of brcad;and yet they worfliip that>for(by their ownc confdfion) if the intention of chc Prieft be no? to the afHon, there is nothing but bread.How may the minds then of men be tormented, when they may or (hall thiflk,perhaps the Prieft hath no fuch inten tion? and fo are in danger of Idolatry. For, faith the P/tlmtSt, Theirfirrowesfoatt be mnltifii-edtbat haften after Mothergod&c. So cerrainely theforrowes,andfcruplesofthofethat are Ido laters (ball be multiplyed, they cannot but bee much tormented in foulc fometimes.O/<r him-felfe a forward Jefuire acknowledged, 'That if (ufon the words o/ConfecrAtion) the Bread bee n& turnedandtranfubftantiated i^to the body ofchrift, wearetkemottabhominable Idolaters of the world. But we make the <JMmor and ^JJumption (long fince proved by the late worthies of our Chcrch) but there is no fuch tranfubftantiaring of the Bread into the Body of Chrift: therefore by their owne confent they are the moft abhomina-ble Idolaters of the world, worfe then the Hea then.

And in their equalizing traditions (which

are but the inventions of mans brainej with the

Scriptures: They commit Idolatry, in that

they make their very Church an Idoll. But

what fliould we fpeake of their Church, when

j they have the Pope who is their Church ver-

I tually : for what is faid of the one may be faid

The Returning Back/lMer.

of the~other. When they come to the ifluc, the Church is nothing but the Pope; whatfo ever their Church or Counfels fay, heels the whole Church. Many way es they are grofle Idolaters, efpecially the common-people: for though they fay they give not Latria, wor-(hip to the Image, but Dulit, fervice. But can the common-people diftinguiflh, whogivc wo; (bip to all alike '. To fay we worfliip notthe Image, but God before the Image, was the Heathens cxcufc, as we may fee in t*4r*0J**r. Can rhe common-people diftinguifli? no, for they are ignorant Images thcmfelves, in this they are worle then the Heathens, becaufe they have more light^ and ftill the more light, the more fin. For they have bin fore-told, that the whore of Row fh :>uld be the mother of all for-

j

in regard of Idolatry , the mother of all thefe ab-hominations.Now for them who have bin fore warned hereof,and info much light ftill to con tinue Idolaters, and perfift in falfe worfhip, is to be worfe then the Heathens, who had not the like light and warning.

But what is the reafon that they are fo impu dent and audacious?

Firft (toanfwerwith the Scriptures) they are drunke with the whores cup, and we know a drunken man dares doe any thing.

And then againe, (as the Pfalwifl fpeakes) becaufe thofc who worfliip Idols become blockifli and ftupid like unto them, for an I-

Y 2 doll

Revel, 17. ?•

Anfa. i.

Pfal.nj.a.

Gen. 3 9.

Rom* 109,

iKjng.jp.i8

The Returning Back/litter.

doll is a blockifh dead thing.So Idolatersare flu. pid dead things in a fore, who are fcldome con verted 5 partly becaufe t hey are drunke,and part ly becaufe they are fiupid, like the Idols ihcy worfhip.

- If this be fo> as it is too true to the eye of the whole world, then how ought we to blcfTe God> who hath brought us our of this palpable JEgyptiw darkentfle, 011 r.ffpirituail '$odome^> y as Lot was out of that Sodome: O we cannot be thankfull enough, nor ought we to df fire to returne to Sedmt agame, or unto JSLgypt.. Where then is place left for neutrality ? t^ofe neutersthat will be of neither Religion? Is fuch a difpofition from the Spirit of God, which ma-keth Efa aim {ay here^/W have J any more to doe with idols ? Ephraim would not be a neuter } ther-forewhat fliall we fay unto them that prefent thcmfelves totJMaffcs in thdir travels efpecially; is this to fay with Epbraim, what have I any more todawitb Idols ? we muft believe with the heart, and confeffe with the mouth to fal vation:ifa man might efcape with having his heart to God-wards and his body proftrate, where were confeffion? In Ely as time, God told him, that there were left fevcn thouftnd in //w/ 3 who had not bow ed the knee to $W 5 that is,who made no bodily proftration. Therfore as the Papifts doe not joyn with us/o neither ought we with them, if we hold the contrary Religion fiilfe: in this cafe we fliould not prefet our fclves with them in any fervice*

The Returning Backflider.

Againc,if this betruc,what do we think of re concilers of Religions thing impartible, as the Apoftlefbeweih, For what communion t;*tb C with Belial? Chrift wth Anticbrif? what commut, wtfThc Qwrftion is a ftrongnegation, as that o krMrn \\cic.Wbat have I not* any mere to do w \Idols ?

But fome may fay we differ from them one! 'in circumftance.

We may aske any man who hath brains in hi head,whether Jdolatry be a circumftancc or not it being cleare that they arc as great Idolaters a the Heathens in many inftances. If any affirme that Idolatry is a cncumftance,thereisnodifpti ring with fuch a one. That which is the fin which makes God abhorre and defert his own people isthat a circumftance? is that a circumftance which is the chicfe fin againft thefirft Table Granting that they are Idolaters,thac the Pope is Antichrift>zn& Rome to be Babylon, and Babylon to be the mother of all formcatton. Thismuft needsfollow, that there can be no reconciling ofthefe two Religions: we may come neare thcm,and become Papifts, but they will never comeneere us to be good Chriftians.

Againc, if this be fo that Popery be Idola-try, and that we muft beware of all Idolatry, let us take heed therefore thar we have nothing to doc with them more then we muft needs. Convcrfewith them in our callings wee may, becaufe fas an ancient Father faith ) we be com-poffcfTors of the world, and not of Religion :

Y \vej

Otjeff.

-

8R.XL

.

Ifa g o.* a. Eph.$.n.

Returning Back/Itder.

we muft go out of the world if we will not have to do with them fometimcs in the places where we live, butamity is very dangerous with fuch; the Scripture runs much upon ir^fhould we love them whom God hates. It was Eves faulr, that \vithout a calling flie ventured to talke with the Serpent, we flioald therefore fhun converfing and parly with them as much as may be. As there were railes fet about Mount Synai^ to keep offthe people from touching the Mountaine ; fo God hath fet hedges about the fecond Com-mandementjto keepe us off from offending in it: as it was ufuall with God in this kind. As when he would keepe them farrc from murder •, he for bad them to kill the damme vvith the young, and not to feeth a kid in his mothers milke, oqcly to reftraine them from murder that ab-hominable fin 3 fuch precepts the lewes call the hedges of the Commwdcmznts. So for Idol A. try, the Scripture would have us bate the gar ment Dotted with thcfltfa to defile the Coverings of the Images y to account them as A menftruou* cloatkjStc: <&&to have mthmg to doe with thz^> twfrttitfull werkes of darkeneffc, To hare all monuments of Idolatry. As (^fttgtffwc faith of monumentsi^j monument wovssandftirs uftht-j ?^/W.So any thing that may move or (litre us to 1 Idolatry,we fliould abhorre and keepe a farre off from it.

And therefore the Comrnandements are fet

downe inthehigheftpirchofthefinne, tefhew,

chatwefhould avoid all the degrees under that

whicH

The Returning Baekflider.

which icadsto fo great a breach, and that we fliould hate all thofc Acps and leadings to the finne it felfe. We fliould thereforebewareot Po-pift writers,and do with them as was done with

,» • 1 i 1.,. :... *Vi*i , Jft* . Kiirn^rhrm all

piln wiKvia><u*« vw \ \ \

the Magick books in the ^fif, burne them Icaft they corrupt our felves and others. Learnc we this of the Papifts,who httc our books, burn chem,orlockethcmupfafe: yea hate the very Names of Lnthtr and Ctlvitt, much more their

books. • 1 *• •• • u

In this cafe it is with the foule or man,as witl water .that reliiheth of that foyle through which •Yfun?: if it'run through a hot foyle, as bathes through ^ fulphury {oyle,ittaftsofthat. So the fpirltof amantaltsof thofc authors hee runnes through.Thcrforefuc^who converfe much in popi(h writings <unlefle Miniflerswho have a calling that way to confute them) are in danger tobe enfriared by them*

And then againe,if we muft hate all Idolatry, we muft take heed of occafions. Not like fomc loofer Chriftians, which make no matter of crucifixes: how doth the Spirit of Efhraim here agree with fuch ! a crucifix is but a tea-cher of lies, rcprefentingonely the ourfide and ffi^falfly^fotthoic is no expr.flim in Scrip ture what kind of man Chviii was. And if ih-rcwcrc, yet the Apoftlcfhcweth, Mat we mtft now no more how him any more after //;o> flefk: Notasluchaman, as tall and iaire,^. But know him asthe Mediator, as Kmg of Hea ven and Earth, avoiding all lewd bafcconccits

Y 4 5l

•'

Ad. 19,19,

That a mans jpirittafts of the dutbws he is mo ft confer* font in >

SIn.XI.

i Cor, 10.14.

; Tto more clofe Idolatries oj

jld-vt falfe \jconcepiions of ,God.

An fa. i.

We ir-ujt not io*ct;veo f God 06 of a j.nit efence.

2* We muft ton

&f'-ue oi -Go d-ftin?u'fljc i in three fero.is

The Returning Backjlider.

3-

r ee mufl KOI

ntbeut thrift

of him: people in this kind arc too bold,and rim oo neere Popery. A Father faith well,2V0 man If afetkat##eAret0 danger. We arc commanded i to fly from Idolatry , we muft not come neare the i pits brinke, Icaft we fall in 5 runne and flic from i it as from a Serpent, dally not with the occafi-ons.

But to leave this grofTc/^/^ry, to fpeake of fomethiog which more neerely concerneth us, and which we arc prone to: though we hate thefc grofTe ]dola rits, yet there be (ome we are morcneerly addi<9:ed to: as>

Firft of all, there is a pronenefle in us in our wor(hip to conceive falfc conceptions and ideas otGod, andfoinplaceofworfhipping God, weworihipan/^ofourown brain.

It may be faid,Howfliall we conceive of God wh^n we worfliip him ?

Firft of all,Negatively, do notdiflionour God in imagining any chara&er of an infinite incorn-prehenfible God,but conceive of him^as an infi nite cflence.

And then conceive not abfolutely of God, but of God diftinguifhed in three Perfons, The Fithcr, Sonne, and HolyGhoft, or clfewee conceive an Idoll. For there arc three Perfons in one common nature, and in our Prayers we rnuft not conceive the Natute without the Pctfons.

In the third p!ace,we mnft not in our Prayers conceive of God without Chriftthe Mediatour. For even as God was onely to be knowne andj ^^ fpoken /

The Returning BaclJIidcr.

j ~

/,

fpokentotowards the Tabernacle :fo Chrift is the Tabernacle, now where God rnanifefts his gratious prefence,and will be worfhipped in him the Mediator.For God considered out of Chrift is a confuming fire: without Chrift no convcrfe with God, Let us therefore take Chrift along with us,when we go to God,go to him by God in ourNature^our Immanucli r j and fo we fhall con ceive of God aright, and not worfhipan idiU of our own brain.

Againe, there is another thing which is a common abufe among Chriftians, wherein they come nccrc to Idolitry, when they tranf- to tra*s forracGod ^obelikethcmklvcsin their affedtv ?^5 ions, as it is the property of all unregencrare men to doe fo. Idolatry is fo naturall it cannot buttransforme God to be like it fclfe, as for inftance, A man that is not a gratious man, in the pride of his finncfull courfe, thintes that God is like unto him: Ttou tlwrbtctt that Two* like un o :hy felfe: therefore I rviU come A^ainft re. As opp'c-flors and 'fuch wKo grow by il! courfcs, they ; jnftifie this rimch: would God ktmr alone if he did not aprtoove of my courfes ? fo they mrke God like thtm-elves.And fo the good-fellowes oi the world, hey make God to allow all their difToluteneffe, >ec3ufehelcts thtm alone. So thole that are lerce and cruell by nature, who delight in cruelty, vexation and blood, they transforms God as though hedrlightcd infuch things, and make him a God of blood. So others tranf

'.,.»,. ... forme

tQm

**

« M

;i *\

!

for me God co be all mercy: this is to make God an I<i0ii»andas ill as if they transformed him in-!p this, ancjth^creaw^orfothen tbcffeatfas] ip regard oftheir light uoder the Gofpell, yet tnisisthedifpoiicton of many Chriftians now a dayes,

What was the reafqn why the Heathens wor-fhipped Sacchw and ^%, fuch ablaominabk

*

3-

It u Idolatry

tsfet fomwba up above God in our fettles.

T^ Returning Backjlider.

They fo countenance their lufts and drunken-effe deifie them $ an abhpminablc fin of the Heathqn,fprwhich God gav£them up to othei fins.t)otjyiot our fin come neare theirs, when we make, God to countenance our fin, and cite Scripture for it,as if God did countenance fin in his W9rd,this is to transforaic God into our own abhopiinalble, conceits. Thpfe therefore- who blcilethemfelvesinanyfinfullcourfe, they are -jmlty of Idolatry in the worft kind that may be: oritisasiiltocransformeGod to allow offuch cour^asfotransformeClirift to die for /uch whogoe on in thtir fins without remorfc, orfo transform him into the likcneflTe of fuchand fuch vile creatures.

Further there is another fort of Idolatry Chriftians are fubjeft unto, to fee up

. f • • J **f AV^ilJV.,*

what in their hearts higher then God,, there is no man without grace, but he dothfountiSl his convciiion. Nay, when a man is conver ted, he is prone to this, to Idolize and fet up fotnething above that which fliould be in the ;coi. i.f, heart. Hereupon twi. caileth ^ Cowtwfneffij Idol*

The Returning Backflidtr.

.• becaufe a covetous man i -thofc affedions upon his ownc wealth, which^ .fhould dwell in God : for, be faith to the wtdgt-j of gold, ttiott art my confidence^ thinking his wealth (bail bearc him out in any ill caufe whatfoever. And then againc, that time which he-flibuld fpcnd in thinking of God and of abctrer life,he buricththofethonghtsinhis rnuck and wealth, toylingand moyling in the world, when hee fliouldiervcGod.Tlnusthe covetous man fe an Jdolater. ; '-^

And there are fome guilty of Idolatry like-wife in another kind, fuch as have mens perfons j too much in admiration; that deifie them, efpe- j lave mens per. dally ifthey be in great place, fuch who'-wiUJ> wr ™ mttcb offend Godbeforerhey will offend thbm, and whereas for Gods glory they Ihould deny themfclvcs: they deny themfelves and 1 make themfelves fooler for men 5 andto-pleaferfierti by whom they hope to rife, deny both wit^and hcnefty. This is abhomuuble Iddlatry, and fuch are as farre from Heaven and falvatioA, as thofe that fall before an Idoll y if they repent i ftef., O I, if thefe men that.ftady to pleafej men and deny themfelves for them,' would bei ascarefull to pleafe God as they have beenej topieafemen, how happy, and what excellent, 1 Chriitians would theiy be. As a great, manj pleafer in his time faid; ff.be fadfef.veJ*

at

&*t c;

time $ God btd not left him fiin hu old <yc&ri$ To fet up any man Ib Jbigh ia our afftCtionSj,'

ai

, - P*ftj*g

Cbrift wit not (vfftr *ny tUng ferbitftfa

The Returning Backjlidtr.

as for him to deny our felves, cracke our con_ fcicnces, and doc things unlawful!, will bee miferyintheend. iflpleafe men (faith Paul) I am not the fervant of Chrift. He mcaneth finfull pleafing, for there ought to be fervice and refpe<5l, due honour muft be given unto thole who carry Gods Image, our Governors • yea great rcfped: and honoured nothing in this kind can be too much 5 but to goe beyond our bounds herein,is to commit Idolatry. As the ffc*-then did, when the government of £^ was tur ned into anEmpire^fcnne of their Emperors were raadegodsby them after Augujtw time, whcrin they coulci not havedevifed to have done them greater .wrong,forrhcy all came moft of them ro fedrefullends.it is ill for any man to have God hiscomvall,fornogrea:er mtfery can befall a man then to be fee up in Gods roomc, fo to rule a mans honcfty^lUnd ronfciencc at his plea-furcsfor God is a jealous God, and will not en-

And (bin the nexr place, they frame Chrift an IdoO, in taking him without his crofle- thev will be of the true Religion, but when they come to fuffcr any thing, if it be but a frownc a reproach or difgrace, they give out and fall backe. Such they frame to themfclves an / m ; a felfc Chrift : for the kfiOwledge of Chnftis never without the Crofle, fomecrofle or other, fome perfection or other in fome •»•?.«*• kmde. <^!( Uwhe will live godly i,, chrtft fag fuffer ferfecMo*. A man may live godly, and;

^.- not

The Returning

SBR.XI.

6.

Idolatry u com

not fuffer perfccution,but he that will live godly in Chrift 5 foas he (heweth his nature to be altc-redjCarrying an Antipathy againft all falfe cotir-fes, and fo as the world may conceive that hee is fuchanone, itisimpolfiblethat he fliould live in the world without pcrfecution: becaufehee (bill mcete with thofc that are of an oppofirc difpofition. Therfore to frame a fmooth Chrift, all comforr , is to frame a falfe Chrift and a falfe Religion, to frame an Idoll that hath no truth in ir,that never was,nor never will be to the end of the world.

Againe, unconverted perfons Cefpecially) are prone to another Wolatry, to fee up their j owne wits and wils inftead of Gods. So as \ferupour there is not a greater enemy to Religion then our owneconcnts and wills, which will have a modell of Religion of our osvne braine, which muft ftand, let what will come of it. ! This isthe fault efpecially of great learned per-, fons,who take upon them conceits and ap-1 prchenfions of things 5 and then tfote upon! thefe brats of their owne braine. And fo for j will, to have our owne will in all things, as the j fpeech is, tjty mind to me a kingdoms is : J will ! have my will whatfoever come of it. This is I- j dolatry,for whofoever will come to Heaven, mufl deny his will: The firft IcfTon in Chrifts 1 Schoole is felfe denyall, Dcniall of wit and \vill,to have no more wit and wifedome, efpcci-ally in divine things then God will teach usrand no more will, which isdiftindand oppofite to

wits and iviif it/teed oj

Mu .

SfiR.Xl.

Luk.i.fi.

The Returning Back/lidtr.

Idolatry u com mittti by truft-ing t9 the per formances and of Reli

Chrifts will, but td bring our wils to his in all things. When men will goc about great af faires, and fct upon things in their owne wk and ftreng^h, never praying nor depending upon God for ableffing, this is a kind of Jdoli-zing of parts, toworkc out things by pollicy, ftrength,wits and parts. As that Heathen Atheift could fay,£tf cowards pray if they will: but his fuccefle was anfwerablc.So is it not the common Athcifme of the world 5 they goe about things in confidence of their wit and parts>and fo hope to attain a glorious iflTue: whereas God who over-throwes Babels 9 takes delight to confound all their dcvices,it is his daily pra&ice 3 To fend the rwhcmfty aw ay >Afld ex alt the humble and meckz_j. Thofe who fct upon things raflily without pny-cr,asthough they were Lords ofall,and without dependance upon God, promifing themfelves good fucccffe, they make Jdols of themfelves : as a proud man is an Jdoll, hee worfhips him-felfe, whilcft heelcanestohisoivne wit, plots and part* carnall men thus Idolize them felves.

Againe, you have fome who are none of the worft, whocommit this great finne of Idola try by trufting to the oxicward performances

gon.

and taskcs of Religion, thinking that God muft needs be bound unto them when they have done fo many taskes, read and praid, ©r heard fo many Sermons, or done a good deed. But! here lyeth the fpirituall fubtilty, in that they j fct up thefe things too high, when if they find j

not

The Returning Btckflider.

j not that fuccefle they lookc for, then they in I wardly murmur againft God: when rather al thefe things {hould be done with a fpirit of Hu militie and fubjeclion.ufing them only as mean whereupon we expeft Gods blefling, craving his nfliffance and ftrength to doc them in a he" and a felf-denying manner: when we docother wife-, and truft to the outward taskes and per formances wee doe, wee make them Idols And you have many thatgo along with outwarc performances, who never come to a dram 01 grace, becaufe they truft to the outward per formances, and looke not co the life and foulc of them, which is the Spirit of God alTifting qiiickning,ftrcngthning,blcflingthem. The life of a Chriftian is a perpetuall dependence upon God intheufeofmeancs; and not an Idolizing ofthem, to be careltfle when he hath done his taske*

But a more fubtill JdoJatry then this is of ano ther kind,vvhen we truft too much to the workc of grace,and rely not upon GodinChriftin the matter of juftification and acceptation to lifee-vtrlafting,\vhich is a fault both,

1. Before,

2. After Converfion. Firft,beforeCor>veifion. When wee thinke

we have not done fo mach good, and beene efficiently humbled, and therefore that God will not be mercifullto us: As if Chrift rnuft ake us with dowry of good deeds, or elfe hee cannot, whereas all grace is promifed, upon

cur

137

// u idilany 'i to twft to the &or{e of

Tb* Returning Back/Ufa.

our entry and comminginto the Covenant of grace, upon our believing, when we come with empty hearts and hands: The poor e(fa\th Chrift) receive the Goftell, and thofe that are loft, Christ is fentto fave them, and to call in the weary and heavy laden.

AndafterConverfion; thofe that are in the ftate of grace oftentimes want that comfort in the maine point of juftification and accep tation to life cverlafting which they fhould lave: becaufc they looke into their imper-fe&ions, feeing this and that want, and fo are fwallowedup of dif comfort 5 whereas if we had all the graces in the world, yet we muft live by Faith,relying upon the merits of Chrift. For our good workes bring us not to Heaven as a caufe, but onely are helpes and comforts to us in our walking to Heaven. For if wee had all the finnes of all men, yetChrifts all-fufficient RighteoufnefTe is fufficient for to do them all away, if wee can goe out of our fdves, and cleave to that. Therefore in trouble of confci-cnce* we muft not looke cither to our good or our ill, but to Gods infinite Mercy, andto the infinite fatisfa&ion of our blcffed Saviour the Lord Jefus Chrift, there as it were loofing our felves, feeing our finnes as moumaines drowned in the infinite Sea of his Mercy. The blood of Chrift, that will pacific and ftay che confcicnce, nothing els can give reft to onr foules. Jf we looke to our workes and to the meafureofourfan&ifKation, what faith holy

The Returning Backflidsr.

Paul in the like cafe < Tea doubtlefic, and I count aU things But lofa for the excellency of th<^> knowledge of Chrift Icfru my Lord, fir whom. I have fffffered the 'lojfc of all things, and doe count them but dung that I may winner Chrift, even his Righreoufntflc and beft works; therefore there is no regard to be had of them in that cafe. Wherefore whci wee would fpcake comfort to a diftrcflcd con fcience, wee muft not looke to his ill or good, but to the command. This is his command that we believe : and lookc to the alllufficiencie of God in Chrift, and the promifes, whereby we honour God in giving him the glory of his truth, and depart with comfort. Therefore though wee hate groffb Idolatry, yet we fee there are many wayes wherein the foule may bee feduced, whereby we may come very neere that finne which our foulc hateth; by trailing too much to lomething out of God.

If then the cafe be thus, how (hall we come to reforme it (for a Ufe ofDirettion) fo as to flie from all Idolatrie, and to fay with Efhraim,

What have I now any mote to doe with idols

Firft of all doe but confider Gods hatred unto all forts of Idolaters: for he accounts fuch to hate him, and fo accordingly puniflieth them. In 'he fecond Commandement thofc that are given to Idolatric in any kinde, arc fuch as hate God, which is a horrible thing, and vet notwithftanding this is the difpofition of all fuch as are Idolaters 5 fo farre forth as

Z they

j *

How to reforme

dolatry t I.

The Returning Back/litter;

i Joh.f.11.

they arc Idolaters they hate God : for the more we know God, the more we (hall hate all Idols, What have I now any more to doe with Idols ?

Labour to grow in the found knowledge of GodandofChrift, and of their all-futficiency. Marke S*Pauhs method, Coloff.i. and in other >laces, when hee would draw us from all out-vard things, he fpcakes glorioufly of the full-neffe of Chrift. In him d&elleth all the fullnsffe vfthe God head bodily : and, In him you an com-bleat. When he would draw them from, touch wt, tdflenot, handle not 5 worfoiffing of^dnge and from counterfeit humility, hec labours to dif-pofleffe them of thcfe Idolatrous conceits, and to poffeffe them of the fullneffe of Chrift. If in him wehavefullntffe, whyfhould welooke for any thing out oi him * If we be cpmpleat in him, If all fullneffe be in him, why doc wee (eeke any thing out of that fullnefle * Thus the holy Apoftle fhutreth up his firfl Epiftle, Babes keepe you from Idols. What is promifed there ? Chrift isecernall lifc, v all is in him, whereupon prefently comes this; Babes ktcfe you from idols If life and happincfifc and all be in Chrift, i webecornpleate in him, and thefullneffe of al be in him, why flioulJ we goe out of himfo any thing ? When God would perfwadc Abra ham to leave all Idolatrie, and all things elfe to depend wholly upon him, what doth hefirft pofiTefie him with * I Am God all fufpclent y &c know God in covenant all-fufficient, and Chrii in the fullneffe of his high perfcfiionsas media

tor

The Returning Backflider

tor, inwhomisallfullneflcandlifeeternall, in whom we are compleat: we (hall then be fo farre from going out of him for any thing, as we {hall be of the fame mind vtithEpbraim, what have I now any more to doe with other Inter-cefforsand Mediators ? what have I to doe with will-worfhip? what need Igoe toother curfed meanes, when God is all-fufficicnt* 1C is the fcope of the new covenant of grace that wee {hould glory in God oncly, who hath made Chrift unto us, Wtfdeme^ Rigbteoufneffi, San&ifi-cation and Redemption. And all this, becaufc that whofoever gloricth in him (hould notgoe out of him for any thing. The more we know therefore the fullneffe of Chrift, and Gods mercy in him, the more wee (hallabhprrc all Idolatry,with the kindes and degrees of it.

Another helpc and racanesto cure this dif* pofition in us is, to know that we are naturally wondrous prone to it in one degree or another. It is reckoned up, Gal. 1 }, asaworkcof theflefli, and naturally man hath a working fancy, tofet up fomewhat in his heart and undcrftafiding above, and befides God,- Imaginations to a-dulterate things. Men live by fence, and Ima gination is next to fenfe, fo that naturally all men are Idolaters before convcrfion in one kinde or other: and dote fo upon their owne, that they will not be driven out ofthcmfdves unto God in Chrift, without a great deale of j grace. As men naturally love the childe of their ownebody, fo men love the children of.

Z 2 their 1

34*

We fcope oftlot new (ovenan iCor.i.jo

The Returning Backfltden

Rom

SIR. XL their ownc braine. What is the reafon that it is fcr hard to convert a Papift < Bccaufe it is will-worfhip, a device of their ownc braine, fuiting their naturall will and appetite And what makes them fo furious (as all Idolaters are cruel!) though they be mild of their owne natarc, yet as Idolaters they are cruell f It is becaufe it is a device of their owne braine, a brat, a childe of their owne begetting 5 where fore they ftrive to niaintaine it, btcaufe it is their owne. Let us therefore conceive this much, that it is no eafie matter to free the foule ; from Idolatry, and all the degrees of this cur-fed difpofition, this will make us beg earncftly the Spirit of God, by which onely we ftallfub-due this Idolatrous proud conceit, and lay our felves open to Chrift* to be dilpofed of as hee pleafeth. Beg the Spirit onely, whereby we (hall mottific the curfed deeds of the flefh: for nature will never fubdue nature; the Spirit of God therefore is that which can, and rnuft free us from all dregs and tainture of this curfed dif pofition, which the Jcwes were fo fcourged for and hardly driven from.

Againc, confider Gods punifhments in rhii kindtv as we fee, Rev 9.20. Where the Turk isftiidto beraifedup againftall thefe Idolaters that would not be kept from worfliippirg th( Divell ? and the Irnnge of the bcaft, Yet for al this, it is faid they did not repent And fo the Jewifli Church \vas ftill punifli;:d wth cBemies railed upagainftthcm for their Idolatry. Anc

The Returning Backflider.

it is to be expc&ed that the Idolatry of thefc wefternc Churches will at length pull downe Antichrift himfelfe, which muft be before the converfion of the lerves. For what hinders their converfion now ? The world is full of Idolaters, even Chriftians; and therefore there muft be a confufion of Antichrifts Idolatrous worftiip before the converfion of the lewes, who will not returne whilft that fcandall is in their eye. Therefore that we may helpc forward that glorious worke, let us labour as much as we can to purge the Church of this, in drawing others from Idolatry, that we may helpe to make way for thofc glorious times a comming: for this Scripture fpecially hath relation unto the calling of ihcltives, not tobcfullfillcdtill then, when Epbraim fhall fay, what have I no» any more to Joe with Idols? with that for which we have been fo plagued for in formcrtimcs.

And withall let usconfiderthis, that the end of all falfe worfliip ( when it is left) is gricfc and flume, befooling and fhamingofour felves r or it. Ephram (at length ) Jbattfay, what have r *»y more to doe with iMs ? to chcrifh pride and elfe conceit ? which if ever I come to Heaven imuft renounce, hating ipyfelfe formyowne pride and folly.

And fo for Idolaters themfelves, why fhould we confort our fclvcs with thefe, of whom we (hall fay one day, what have we now any more to doc with them ? wee muft be fe-pcratcd from them here, or in Hell live with

Z 3 them

Tbe Returning Backfltderz

344 _

E R.XL 'them for ever. What will then be theliellof hell ? Mutuall curling of one another $ thy fa-railiarity and acquaintance,thy provocationsand allurements brought race into thefe torments. If we belong to God, lateorfoone, theremuft be thefe fpeeches, what have I now anymore to doe with fuch and fuch lying vanities ? Therefore let us not thinfce will- wor Slip a

Exhortation.

Col. * it.

Corpora tt dn fpiritaaH A-Jultercrt are

fardly recta*

r but a bundle of mans devices? we fee in Scrip

ture, when rhedcareit friends of Chrift came unto him with devices of their owne and good intentions, Chrift notwithftanding faw the Dtvell in them, Peter made a great confeflion, Then art the Sowe if the living Ged^ and then he came,OW4/<r ftarcthy felfe : whereunto Chrift replied, Get thee behind me Satan. God is never more provoked then when men thinke to ho nour him with their owne devices, ftabliftmg a falfe, and negltding his owne true worfhip. And there is ufually little amendment of thefe kind of perfons, becaufe they carry with them a fbewofwifedome, as Paul faith, and great hu mility .-which things being fo carried wftha fliew of fomc grace and wlfedome (though they be dcfperate folly in tl^e conclufion ) men hardly will part withall. As we fee of corporall Adul tery, few of them are reclaimed ; becaufe it hath a bewitching alluring power: which is moft true of the fpirituall Adulterers, there are few oi them reclaimed, untill God by fome fcvere judgement 'alter and bring downe the proud '

The Returning Back{lider<

imagination to fcrve him as he will befervcd, fo as to fay with Epbraim here, What have I now any mere to doc rvitb idols ?

Well that wee may abhorre Idolatry the more, confider two or three liircd places. Who required thefe things at your hands^ faith God, when they thinketo plcafehim with voluntary dcvifed things, this will flrike them dumbo then, the things that God requires being fo eafic and fo few, yet wero omit them all and to devife new things of our owne : our reward (hall be, Who required thefe things at your bAnds ? And then sgaine faith God, In vine they uw-p mee, teaching for my precepts the devices of nun. See then the vanity of Idolaters, who though they would doe nothing in vaine, yet dee all their will-worfhip in vainc. It is not onely Idolatry, but obftinate Idolatry, the Romifh do&rine: Wet wwldkwt etredBtbel, but fie would not be cured. Is this a light caufc of our comming out of Babylon ? doc we leave them for trifles, when they ftand guilty of ab-hominablc Idolatry •? you may fee here, if fo be Efhrtim out of holy affe<3ion fay, wbtt htve I now 4*7 more to doe with Idols ? What to thinkc and judge of thofe that would bring God and Idols together 3 it EfbrAim had bccne of the temper that many men now are, he might have laid, tufh what need we care for Idols, Cruci fixes and the like ? there is not fuch a diftance betwixt them and us, why may not both Reli gions ftand together t This new fangled nice-

Z 4 ncflc

345

Ifa.r.ii,

Mat. if 9.

Jer.fi.9.

How fome men Jligbt Idolatry.

SIR. XI.

The 'Returning Backfiden

M in fome lejfir m atters ive may ufe ou

ne opinions*

ncffe is but the diftcmpered devices of feme few giddy headed men who know not what they would have. This is the wifedonae of many men in our times, who reckon that there is not an etcrnall irreconcileable diftance be-twecne light and darkeneffe, the fervice of God and that of Idols. Wee cannot ferve two mafters, faith Chrift. Yes fay they we may fervecwo matters, Anti-chrift and Chrift, God and B£-liall. O but what faith Ephraim ? what havens I now Any more to doe with Idols ? There can be no mixture you know where there is abhomi-nation. That Church Rev.%. which was nei ther hot nor cold, may paralell many now in our times, who are neither hot nor cold, Papifts nor Proteftantes, but politickc Atheifts, who will be both or neither, whatfoever may beft fcrve and advance their worldly ends. How doth God lookc upon fuch > ( faith he ) / mil (pew them wt of my month : God hates fuch moft of all, wow I would thou wert either hot or cold. If this be rhe affe&ion of Gods people towards Idols and Idolaters, an utter averfation, andlhall wethinke to jumble and mingle con trary things together, to ferve God and the Divell, Chrift and Ami- Chrift.

Thus we fee what to thinke of the temper of thefe mcn$ in lighter matters indeed wee may enjoy our owne private opinions in fome things, As Saint Paul faith in leffer thing?, If any be otbtrwtp winded > God f}-) all revealt it un

to h:m> But when he? comes to the noint of

Ibe Returning Backflider,

347

Ged

juftification by Chrift in Gods worfhip: faith he ? tf*ny man be otherwfe minded : jhallrevealeit? No, but if I oran^ngcllfrom Heaven teach othenvife, let htm bee tceurfed. Now when men teach another doitrine and worfhip, joyning with grofle Idolaters in that worfhip, there we muft be ofPtuls fpirit, If I or dn L>* ngett from Heaven teach other wife, let him be accurfed. The Holy Ghoft at firft appeared in the forme and fhape of a Dove, which is a meckc and milde creature, that hathnotallons to hurt with. Yet notwithftanding at another time, hee appeared in fery tongues, to fhcw that the fame Spirit that in lefler things main-taineth peace and love, when it is fee againft any finne, efpecially againft that finncof finnes Idolatry, which brings' Gods vengeance upon Kingdomes and ftates, and rootes them out 5 there the Holy Ghoft muft appeare in fire, that element muft be in the hearts of people againft that fin: that though to perfons that have their flips,and in lefler matters there muft be the fpirit of a dove : yet there muft be in men the fpirit of coursqe, indignation, abhomination and hatred unto the Idolatry of the times. That we may fay from our hearts with Ephraim, What have I now any more to doe with Idols ?

Therefore let us joyne with thofe that wee fhall live for ever with in Heaven, and goe in the beft courfes, and we fhall never need to feare feparation, nor want incouragements to

well d

ong.

Thus fliall we neither grieve nor

M«t.J.l6.

Conclvfon.

BJU

XI7

Returning Backjltder.

be afhamed to fay with Efhraim,What have I now any more to doe with idols ? At the length the Kings of the earth who adore the whore, they hall come and eate her very flefli. So it will be he end of thofe that raignein other menscon-ciences,and in a manner will be accounted gods, hat all which is gotten with wrong to God, (hall be renounced with griefe, fharac and de-teftation of the perfons of thofe that make Idols of others, and will be made Idols in the hearts of others, thinking themfclves not enough re-fpe<5kd, unlcffc they command the confcience; the cud of fuch cannot be good^ all this muft end in loathing, (hame and deteftation. Wbathwe I now any more to doe with Idols? faid Efhraim^nA what have I now any more to doc with fuch and fuch prophanencffe, hypocrifie, double-dealing and the like, (hall fuch perfons (thus finnefull) fay one day, with fhame and horror of confci-Whercfore let DS meet God betimes,

V * V /•• * t f*

cnce,

and renounce our Idols of all forts, that God

may come toheArew, ebferve HS : and tee

as 4 greene frre tree #»to w 9 &c.

Whereof if God pleafc we

fhall hcare more the

next time.

X- X

-if

The end of the eleventh Sermon.

THE

SIR. XII.

SB &*••&*. J& 7®. &K&3 3£< SK?&S8JS«S?® S i.- V' v sp^V' W^'^-'^' .jj'w'v*' y'

jfe^tifr ^n|>^»fft :< i»'i :> '^^» < i

fiffiiffiW^Wl : --!" ;: THE '^':

& TWELFTH

SERMON.

,«.

fiffrwiu /ballfaypbat bate I any WOK to do\ vitb Idols? lhA<v* beard him and 6bfer-\ yedhwilam lile agreenejirre^ree^rom me is thy fruit found.

words (as wee heard heretofore ) arc a gratious anfwer unto the prayer which God himfclfc by hrs Spirit had dilated to Ephrxm: as likewife a re ward of Ephratms Refor mation. Ayded by grace, Ephwm -(hall ftv,

.

What have I now any wore to dot with idols ? Gid

will

3JO / The Returning Backflider.

S B * . XlLJ willhurt him andobfer e ve him, and be like agreene \frrttrct unto him: For, (faith God) from met full Ephrtims fruit be found. Whereby we fee that whenfocvcr God doth alter the foule by his grace, there he alfo breeds divorce and di-yifion betwcenc it and all Idolatry, a difpoficion infome fort like himfclfe, having thofe Sympa thies and antipathies hee hath towards finne and goodneflc. Now becaufe God is a jea lous God, and cannot abide Idols; therefore Efhraim being fandtificd by the Spirit of God, is minded as God is, What have i any more to doe with Idols?

God hath framed the foulc that tic may in joy the chicfegood, and avoid the chiefc ill efpe-cially, forpcttie goods and pettie ills are not fo behoovcfull: Ycc notwithftanding God will have us avoid all ill, and imbrace all good, and he hath made the foule into an anfwerable con dition. Therefore hath he planted affedions therein tending to good $ as Love, and Joy and delight, cfpccially made for the imbracing of the mainc good, thereby to goe out of it felfe, andclofe with that mainecheefegood,inclofing wherewith it may be happy.

And then to avoid the cheefc ill, finne anch damnation, hee hath planted affcdtions of 1 avcrfation, abhorring, hatred, griefe and the like. Thus hath he framed the foule for rhcfe raaine ends, without which affections, the foule were as <jw&re mortuMn* that dead fea. The affe&ions are the wings and the winde of the

foule,

Returning Back/lider,

fbule, that carrie it unto all which it is carried unto : efpecially when the \vindc of Gods Spirit blowesupon it, then it rs carried out of it felfe, for of it fclfe it cannot love or hate as it fliould, but God muft raifc the affe&ions, and lay them downc againe. Wee have not the managing of our owne hearts 5 grace teacheth us to doe all.

The particular then here, is indignation and hatred, What have I now any more to doe with Idols ? So that the proper affeftion in Gods children, which fliould be converfant about that which is ill? and finnefully ill, is hatred and indignation, here is hatred with indignation',the extent of the aff &;on.

The reafon whereof is> when Gods children are once converted,they have a new nature put into them, like unto Chrift whofe Spiritrhey have, what he hates they hare.. He hates all finne,and nothing but finne, he hates the Divell himfclle for fin,and no further.

Then againe, when once they are Gods chil dren, they have a new life pur in r o them, which hath antipathic to all that is contrary to ir. Every life in any creature hath antipathic to every enemy thereof. There is antipathic in Dov s to Brds of prey, and in the Lambe to the Wolfe, bccauie they are enemies to the life and being of them. So in the foulc of a Chriftian fo farre as grace is renewed, there is an antipa-thie, averfation and abhorring of thnr which is contrary. What have I to doe with finne in any

kinder

An fa.i.

Helps to fate fime*

The Returning Backflider.

kind * when grace hath altered the difpofition of a mans heart, then fin and he are two: two in deed in themoftoppofite tearmesthat maybe, what have I any more to doe with my former delightfull fins ? we are two now, for we weie before nothing but fin. And indeed where this hatred is not, there men may leave fin, becaufe fin leaves them: but this is not enough, God would have us to hate it with indignation, what have I now any more to doe with i t?

But how (hould we come to have this (rue hatred offings Efbraim (hould have ?

Amongft thofe helpes formerly named, this is a maine one: to rcprefent to the foule, (as the foule is quieke and nimble in fuch apprehen-fions) the pdioufneffe of finne, that itisatruly hatefull thingj and therefore that our affe&ion of hatred cannot be better fct nor imployed upon any objeft then thatoffinne. For let us confider that it is net oncly ill in it felfe, defiling the foule, and hindering communion with God, but it is alfo the caufe of all ills, being the ill of ills, as God is the good of goods. For our troubles and terrors of confcience, wee may thanke finne, and for all that we fuffer every day in our conditions of life $ what is all but the fruite of our owne wayes * Wherefore fuffereth living m*,n> (faith the Prophet,) man foficreth for kisfinnt. Thine ownt inventions have brought thefe things upon thee ; therefore they are bitter unto thce, they foattpierce thy bowels. Shall wee not therefore hate that which is the caufe of all

tnifchiefe

7he Returning Back/lider*

mifchicfe to us { If we had an enemy,c?fpccially if he were a foothing falfe enemy, that under pretence of love (hould fecke our baine and ruine,and joyne with our worft enemies, would we not hatefuch an enemy ? Sinneisthegrea-teft enemy which we have in the world, and doth us more harme then the Divellhimfelfe, for it betray es us tothcDivell, and under pre tence of favouring and pleafing our nature* be-trayes us. It is a falfc deceitfull enemy, which comrneth not in an ugly fhape, but clofes with the foule in a kind of conjugall love, Dalilah like inticing and alluring us, whereby it hath the more advantage and ftrength, in that itap peares in a lovely, pleafing, and not in an impe rious commanding manner: therefore itfliould be the more hatefull to us. Shall we not hate fuch an enemy as alwaycs dogs us, and hinders j us, hinders us from doing any thing well, and i puts us on to all that is ill. It is fuch an enemy j that we cannot goe about to pray or doe any i good thing, but it hangs upon us and clogs us in all our performances. If a man knew that fuch an one ss made loveto him and all his, were his great grand enemy, ayming .at his deftru&ion, would a man ever love fuch a man { thy bafe, falfe, revengfull, covetous, worldly heart, it joynes with Sathan, without which he could not hurt thec. Shall a man cherifli that which betrayes him to his worft enemy the Divell * and then fliould he cberiih that which makes a breach betwixt him and his bcft friend ! If

Pro v, 10.23,

The Returning Bi&flider.

a man faw one fo maliciouily eviil towards him, as to fow difiention by all raeancs hee could betwixc him and his beft honourable friend by whom hee was maintained in all hings, would not a man hate fuch a one? what doth finne elfe but breed divifion and entity Betwixt God and us ? and further, when ic lachmooved us to doc ill, it crycih for venge ance againft us at Gods hands Confcience oundly awakened, is'alwayes clamarous ro ull fomcwhat from God againft us- Are nor [inners juftly called fooles? either men muft be Atheifts to deny all, or elfc iftheychcrifli [lane, rhey muft needs befoolesandftarkemad if they confcfie this, thatchey joyne with that which is their chiefc enemy. Therefore learne to be wi(e to fal v ition, make not with Salomons foole afport ot finne, of fwearing, of defiling oar (elves ana others, jeeing God thrcatneth damnarion unto fncb.

And then again?, avoid all parly and in-tercourfe wich finne in the firft fuggeftions; or with wicked perfons that may draw us a-way. Uk finne ruggedly and harfhly as they doe here, what have I to doe with Idols ? doe but intertwine parly with-it, and it is offuchan infinuating nature, that it will incroach daily, and fpread over the foule fuddenly, betraying it to the Divell. Therefore ufc it hardly in the fivft beginnings, and avoid Satan in the firft fuggeftions, if we love the peace of our foules, as Efhraim here, what have I any more to doe^>

with

The Returning Backslider,

with Idols ? for as we fay in the cafe of honcfty. They come too ncare that come to have the re-fufall. They fhould not have fo much hope from a chart perfon,there fhould be fuch a modeft car riage^ fliould not give any one the boldneffeto adventure in that kind, So if a man carry himfelf remotely from finnefull courfes, he fliall have a great deale of peace from wicked men,who dare not fo much as adventure to draw away fuch a one 5 thcy know he isrefoIved.Therforcconfhnt refolution againft all linne and wicked men will breed a great dealc of peace, fo as to fay with Ephr aim,what have I any more to dot with idols ?

And wemuftknow, that this hatred comes from the life of God i n us,therefore we muft by all meanes maintaine fpirituall life, and then as we grow fpirituall, we (hall grow in the dccefta-tion of fin, a fenfe of joy in good things, with a hatred of all that is contrary. A man can never hate finnc till he hath the Spirit of Chrift in him, for there be 3.Qja?rcs > whcreof this is the laft.

The firft is fct downe Ieremy.%.6. No man fad what have I done ? When confidence in a man is awakened once,he faith,O! what have I done? what cafe am I in ?

The fecond Qja?re of a wakened confci-ence is, what frail I doe ? asthr:to/£?.2. <jMen AndBret here rt y what fliall we dee to bt (av«d? he that true!y faith, what have 1done? ifconfcience be nwakcnedjwill alfo hyjvhatftalll doe? you (hull not need to drive him ,when rhe Queftion is anfwered, what foalll doetobefived? that is by

A n caftinc

Hatrcl of fane

. Qtteret.

The Returning Backjlider.

cafting my felfeupon God in Ghrift. We need not put the queftion, he will fay of himfelfe, what have I any more to doe with that which is contrary to that which faves me *r what have I to dee with Idols? this comes in in the laft place, i. A man is awakened our of hisnaturall condition. 2. Then he goes to GodinChrift. And then 3.There is a fpirituall life wrought in him^vhich ftirs him up to hate all that is "contrary unto it : What have I now any more to doe with Idols ? For I have heard him andobfervedhim.

1 have feene and obfcrvedhim, fome reade the words,but very few, which is thus a very good and pious conftruilion of them : what have^lnow any more to doe with Idols ? As ifEphraim fhould fay thefe words, / have feene him and observed him f that is, becaufe I have feene him andob-ferved, therefore what have I now any more to doe with Idols ? As foone as a man comes to heare God fpeake, andtoobferveGod, downegoes all Idols, for indeed the rcfpcd to Idolatry, and any thing that is naught,it fals down in the foul?, as the knowledge of the true God is lifted up; and as affc&ion to good things are raifed up in the foule. What have I to doe with Idols any more 5 I have feene and obferved him • as /<?Hafd of him felfe when he had feene God : lahhorre my felfe andreptnt in dufl andaflies. Much more al 1 falfe courfes.I abhone them all, now that / havt_j feene an dob ferved him.

This is a fafe, pious, and good fcnfe, but the words under corre&ion are fitlicft applied unto

God

The Returning Backjlider.

God himfclfe, as if God rather then faid thus 5 / will heare him and obfcrve him,\ will do thus and thus, I will be & agrcenefirre-treetofiade him from danger, and to make him fruitful!. But you will fay Efhraim canno: caft away Idols till Godrefpedthim firft. Thei fore this is promifed in the fecond place, Epbraim {hall fay, what have I to d,e with idols? And God flttll fay, I have feenehim, heard him, and obferved him, when he hath caft away Idol?.

To this the Anfwer is, indeed in the order of

nature God doth firit ftirre us up to pray to him,

land promifeth us refpedt and hearing of our

prayers,after which we caft away Idols, but the

j experience of it is after we have done the deed.

I After that we have found God experimentally

gratious, protecting and hearing of us, then we

caft away Idols. So this experience a Chriftian

finds,when heabhorninatesandrejeftsill waies,

then he finds God allfufficient, as indeed God is,

never fully felt and knownetill we renounce all

other helps.So the generall point is,

That nothing is loft by renouncing idolatry, and carnal! confidence in any worldly thing.

For God makes a fupply inhimfelfe, I will heare him and obfcrve him. Nothing is loft, for God will be true of his promife, Seek^j ye frft the kingdome of God and his Rirhteouf-n?s , and all other things II: a! I be mini ft red untoy on. The Truth of God and then his Mercy makes this good. Is not God merciful I to his children when they renounce all falfeconfidence^ In re-

A n 2 qard

.XII.

Object.

Mat.6.3 j,

.

The Returning

Pial.j4.if.

gard of the truth of his promife and mercy, he will make goodthis,that nothing is loft by clea ving to him. We read in the ftory of our o wnc times, in King EdwArdtiiz fixts raigne, the fame day that there was reformation of Idolatry in London, purging of Churches from roodesand Idols. The fame day was that noble vi&orie and conqueft in the North"paits over >.he enemies. So God anfwered their care>in reforming things amide with good fucceffe.

On the contrary, when we goe on with fa vouring abufes and corruptions, yet expt&ing good fucce(Te,it is in vaine.Let Ephraim come to fay, 0k#fatvt I to doe with Idols ? and fee then whether God will refped him or not. Doe Na tions or perfons thinke that God will refpcd: theniorblefle them, whilft they do that which is abhominable to him>No,when Ephraim faith, whtt have I to doe with Idols ? then prefently comes, God will heart and obferve him, and lookc to him, as you have it in that gratious pro-mife, Theeyesofthe Lord are open unto allthemthat feare him, a#dku tares are open to their prayers, his eyer and his eares. Indeed God is all eye and all eare,the beft friend in the world, cannot have his eye alwayes upon us, the mothers eye cannot be alwayesupon hcrchild, flic muft have atinieto fleepe, when neither her eyes nor eares are open to herchiids prayers, it may cry and die in crying fometimes before fhee can heJpe if. But if wee renounce finne, we have n gratious Father, who will keare &s s obftrve &$> *&dfa us,

and

The Returning Backflider*

and not oncly hcarc and fee, but as the Scripture phrafeis, doe that that followcs all this, where he fees, he will pitty and relieve, and where he hcarcs,he will pitty and proteft.

ihtve he&dhim-, I have obferved him. God will heare when once we renounce fin. if I fegAtd iniquity i# my hearty God \vill#ot he Are tHypr/tyers, faith David. Bat when I doc not regard iniquity God will hcare my prayers. Then a roan may know that God will heare him, when once he hath renounced finneand comes with cleane hands and heart Co God. As it is in Ifai.u^ they were corrupted in their courfc, and yet came to God, but hee reje&s all, fointhelaftofthatProphccie, he accounts of their Sacrifices, as of thecutting offof a dogs nccke, bccaufe their hands were full of blood, and they were full of finne. Reforme ^bufcs, let there bee perfonall and narionall Refor mation, and then come and reafon the matter with God, and fee whether he will regard us or not. The Spirit ittsfaid, makes requefts for the Saints,and dd knowth the mewing of the Spirit, btcaufc it makes rcqutft According to the mil of God. The fame Spirit that ftirrs us up to amend our lives and fly Idolatrous courfes,the fame Spirit ftirs us up to pray to God according to the will of God, and then God heares the defires of his owne Spirit. Of all judgements in the world this is the greateft to pray and nor to be heard, for when wee arc in mifery, our remedy is prayer: now when

A a 3 that

359

Pfal.6tf.t8.

The Returning Backfliden

that which fliould be our remedy is not regar ded, what a pittifull thing is that { Now here is an excellent bleflhg fet downe to pray, and for God to h eare,/ will bean him and obferve him. Be-caufethen God and Efhraim were of oncmindc and joyncin one, therfore God cannot but heare and regard Ephraim, being of his mi ule to.love and to hate what he loves and hares. As foonc as ever the Prodigal bcgacuo hate his former cour-fes,the Father came ontto mcete him, and fo of Davidjfaidlwill confeffe my (im to G od t (I fad) that is,in my heart I refolved to confeflc to God, and thott forgavejt mine iniquity, God heard his resolution. We cannot elfe cntertaine a full pur-pofc to goe to God, unleflc there be a ccffuion fromfinne: the Prodi^all for all his contrition, was afraid to be fhaken offhis Father for his dif-folutelife: O ! but the Father provides ^ban quet : (b it is when we turne to God and refolve a new life* to caft away our Idolatries, and for mer abhominarions, puefently God hurts us and obferves ut^nd is ready to meet us.

There is an excellent place even touching E-phvajm himfelfc, lhavefiwely heardEpbraimbe moaning hiwfelfcy thou haft chaftifed mee^ and I WM ckaftifid a* a Bulhck unaccuflomed to thz^ yoake, turne mee t& thee and 1 jhall bee turned, thou art the Lord my God } &~, Is Epfoaim A deare fo^ne^ is hee a flcafant child, for fwce I fyakz^ a^ainft him I doe earttsftly remember him flill 5 therefore my bowels, are troubled for him, / mil have mercy upon him. \tEphraim beginne to be-

moane

The Returning Back/liefer

16.1.18.

moanchimfelfefor his folly,prefently followes, that Gods bowels are turned to him, foitis faid of Efbraim here, after he had renounced Idols, Gods bowels are turned towards him, / have heard him afidobfervedkim. Which yeelds us a fweet and comfortable consideration, to turne to God from all our fir.full courfes, becaufe God is fo ready to forgive, and to forgive great finnes. What if our finne be Idolatry, the grand finne of the fir ft Table :yct \fEfbrM* fay, What have I to doe with idols? (though it be fpiricuall adultery) yet if £/>/7v«7fl begin to renounce Idolatry, God will fay, I have beard htm And obfervedkim. If your finnes were Mrtdascnmfen ( fa'thGod ) / will make them white # wooll,&c. Crirafon fins, double dyed finnes,it is no matter what theyarc, if we come to God, there is more mercy in him then finne in us. IfEpbram fay, what have I to doe with my former evill courfes, God mil bearc him and ohfirve him.

It is never better with a Chriftian, then when he hath renounced all wicked courfes, though he thinkes himfelfe ulBone if he leave his for mer DaliUh delights, butthere is no fuch mat ter, for we (hall finde an hundred fold more in ( God,asChrift fp^akes, Whofiever leaves father Mat . If . 25> , or motbtr, brother cr fiftcr, houfe or kindred for mefiall have a hundred fold tn this world, that is, they fliall have it incontentmeatand grace, in pence of confcience, and perhaps in the things of this life in another Uinde. What loft orffci when he obeyed God, and forfooke his A a 4 fathers

The Returning Back/ltdtn

i fathers houfe? God was all-fufficient for him,hc grew a rich man. And what loft he by giving Ifaacketo God t he received his fooneagaine^of whom there came an innumerable feed. And what loft holy Dip/Win waiting for the time that he (hould come unto the Kingdome without making hafte, he came quietly to the pofltffion of thecrownerwhercas leroboam who made more haftc, after God had told himheffouldraignc, he was curfed in his governmcnt,and none of his pofterity came to good.There is nothing loft by depending and waiting upon God, and renoun cing of carnall confidence. We think naturally we are undone, O! there is no fuch matter>asD4 <vid fpeakcs, When wy father and mot hcrforfaketh m^yettheLordtAkethmenp. As we know in the Gofpell,when thcblind poore man was excom municated and caft out, after he had fpoke fome-whatftoutely tothcPfarifies, will yte tlfo be his Difciples?ytt then Chrift takes him prefently in to hiscompany, being expelled by them, what loft he by this ? So when Ifraell had loft all their fkfli-pots in Mgypt^ thef'nad no loffe, for God provided them Manna from Heaven, and what loft they by that? they had Angels food inftead of their gar licke and onyons. /

/ have obfervedhim.

That is, I will have a fpeciall eye to him, I will looke to him in all conditions and ftates whatfoever: God never (lumbers nor fleepes, like the Matter of the houfe in the Parable, who when the poore man came for bread,, all thr

reft

The Returning Back/!ider+

reft being afkepc is awaked, and raifcd up by the importunity of the poorc man. So the great Mafter of the family of Heaven and Earth that governcsall, he wakes day and night and never fleepes; herein going beyond the care of thedearcft friends we have in the world, for they rnuft have a time to flecpe, the mother though flic love the childc as her owne bowels, yet notwithftanding flic muft havcarcfting time, and perhaps in that time the childe may mif cai ry : but God alwaycs obferves, his eye is al-wayes upon his children, they are before him, written in thepalmcs of his hands$ he hath them in his eye: asin£x^/^r, you have there God brought in obferving the children ofljrael: 1 hwc fane,!have feene the affliction of my people if-r*tf/;they thought themfelves neglcdedot God, but hctc\lsMyesjf?4vcfe0ic,lbAvtfet*t,l know it very well, he adds knowledge to fight. So there is no affliction in this world to Gods chil-dren,but God in fceiag fees, as before he heares thegroanesandfighs, fo he lees the moft inti mate inward afflidion whatfoever that afflicfls the foule,as they were grieved in very foule ar the tyranny of Phtroab, Oh but God in feeing hee fees, whofe eyes are ten thoufand times brighter then the Sunne. Thisisaconfolation^whenone thinkcs that no man fees and regards: alas,what fhall become of me? Why fhould any man fay fo that hath God to go too, who is all eye, and all care. God heares and fees, his cares are alwayes open,as it is often fhewed,efpecially 9 rfal.$ 4.15.

Ir

Ifa.4j.i6. Exod.j.7.

Sol.

Rev. 1.14* 1f,

rfe.i

The Returning B*ckfltder.

It is (aid, His eares are open to their prayers, and bis eyes t$fee their afflictions.

But with what kindeof eye doth God fee the affli&ions of his children ?

Hee fees them with a tender compaffionate eye, for hcabDunderhinthofeaffe&ions which le hath put into a Father and Mother: there s no Mother would fuffer her childe to mif. carry if fliee could helpe it, God fees furely fome afflidions are for our good, or he would releeve us, for as he hath a compsilionatc eye, fo he hath a tender heart, and a powerful! hand. He fees wicked men alfo, but his eyes in regard of them are like a flame of fier, not onely be-caufe he is quickfighted, but becaufe he fees with a revcngfull eye, and as his eyes are like a flame of fire, fo likewifc I., hath fcete ofbraife Co tread them to pouder.

And this likewife js no little part ofour com-fort,for when we fuffer any thing in this world,it is from ill men for the moft part, except it be in thofe affii&ions wherein we more immediately deale with God.as in ficknefTe,&r. But in perfe-cution in the world, our trouble lies with men: therefore it is our comfort, God fees our trouble and their malice, and as he is ready to helpe the one/o he is to revenge the other.

And as it is a point of comfort, fo of great incouragement to be bold in Gods caufe, what (hall we be bafer then the bafe creatures { take but a dog in his matters fight, you fee how he will fight. Take the meancft and bafeft crea- . ture,

Ibe Returning Back/Iider<

turc, when it hath a fupcriour nature to it felfe, that isvvifer and greater, that incourageth and fets iton,that it knowes will fee it take no harme, thefc bafe creatures will be couragious, which othcrwifcifithad none to fct it on, had no cou rage at all, at lead not fo much. And (hall we in the fight of God, and when we arc fee in his quarrel), and have his incouragement and his command 5 with promife of his prefence and afli-ftance flinch and flic of then ? It argues a great deale of atheifme and infidelity of heart. God fees me and lookes on me while I fighr> and while I (land for his caufe: Gods caulcis trueand juft,God fees me,and he fees who oppofcth me. In regard of the eye of God therefore, let us be couragious in thefe things that are agreeable to the mind of God, whatfoever they be, whether matters of jufticeor pfery. • Againe if God have fuoh an eare to heare us, let us have an eare to heare him, and an eye to looke to him ; let us have iJMofcs eye, to looke on him who is invifi We, his eye is upon us, and let our eye be to him, both may be together. When thefe two eyes mccr, when my heart tells me that God feeth me, and that I fee God looking upon me, this makes couragious. Therefore as God heares and fees us, fo we muft have an eye to fee him that is invifible. And fo we paffe from thefe words : 1 have heard him and obferved him, and what the Prophets meaning is 5 / htvc heard him and mil heare him: I have obferved him and wi[I ohjerve him :

For

SiR/XIL

rfe. 3.

ER.

XII.

The Returning Backjltder.

For they containea perpctualla&ionin God,not that he hath, and will not doe it now: but what he hath done and will doc, that he fetsdowne here in borrowed fpeeches,f©r he faith alfo,

/ will be like A greenefrre- tree to him, from me u thy fruit found.

Godwill be like agreenefine-tree m regard of flndow, a Firre-tree is a high tree, a goodly fmooth tree,barren in regard of fruit, but it hath thicke leaves, which hinders raine from falling upon thofe who reft under the lhadow thereof and likevvife keepes the Sunne from annoying them, Co it is a fit tree for fhadovv, and the fitter becaufe it hath no fruit, for ufually thofe trees which fpend not thcmfclvcs this way, they fpcnd thcmfelves in leaves, and have a perpc-tuall grecnenefle, which is fupplied with that which (hould be fruit in fruitful! trees. Therfore he fets it down by this comparifon Qfzfrre-tree, that fo God will keepe backc all fhowers, tem-pefts and ftormes,and all annoying heate/and he will doe it perpetually, as the firre-trec hath a perpetuall greenenefle, and he will doe it with pleafurc and delight, as it is a delightful! fha-dovv. But becaufe the Pirre-tree hath no fruit on it, God will not ©nely be a fh idovv to his children to keepe ill from them, but he vvil i be a fruitfull tree to them. Frem mee ( faith God) foall thy fruit befound^ that is, vvhatfotver good thou doeft, thou flialt have it from me, all fruit-full comfort comes from mee, and all grace5 whatfoever is good for thee for prosperity of

foule

The Returning Back/lider*

fouleor body, all is from me. So we fee how God convtyeth himfelfc and his mercy here by fwectcomparifons, dealing very familiarly with us, and fpeaking to us in our own language, we will take both in order as they lye.

God will be as afrretrct in regard of (hadow to the pafiTcnger, and keeping off of ftormes, the great God, and the good God who is good-nefifc it felfe, hath provided in this world, not onelygood for us, but hath alfo promifed de fences againft all annoyances. In the cora-parifon it felfc we will obferve fomewhat con cerning the goodneffe of God, for as in this life we arc fubje& to many inconveniences, wants and ncceflities, fo God hath fupply for all, even outward neceflities; wee are fubjed: to cold 3 for that we have the element of fire: wee are fubjt&to ftormes, he hath provided garments and skill to make them: fo in our travells he hath provided fome trees cfpecially to fhelter us. Wee cannot name any inconvenience of this lifc,but the rich God in hisgoodnefle hath provided a fuitable fupply. Doth God take care for this fading perilling life, which is but as a vapor, and hath he good things for it, and fences from the ill and annoyances of ir, till we have fulfilled our pilgrimage upon earth ? and will not that God have acareofourbeft life of grace that (hall end in glory, that we (hall have all things neceffery for life and god lint fTe, I which hath the promife not of this lifconely, but of a better: he that is fo good to this na tural!

J&7

SER.XH.

Tee. 1.5,

. xii.

Cam. i, 5.

obferv.

The Returning

turalllife, will be much more in things concer ning a better life, which he would have us mind more J will be as agreentfore tree unto him ,

God will be as aj?w-/mefpeciaiiy in regard of (hadow, to keepc from all annoyance both of ftorme and of the Sunne, for the Sunne in thofe hot countries annoyes them very much, as the Spoufe cornplaines of her blacknefle, kecaufe the Sunne had fritted upon her^ tobzblazke as the tents of Kedar^&cc. Whence we may obiecve by the way.

"fhere is not the moft c&mfortable refrefiring crea ture in the world, but take it in the exceffi, it harmes and annoyes.

What more comfortablethen water, yet if it prevaile and abound, it is a destroying creature, as we fee in the deluge and divers inundations ? what more comfortable then^ire? and what more terrible if it exceed «? what more cheri-fliing, refreihing and quickning then the Sunne, yet in the exceflive heate thereof it fcorcheth and parcheth things. So in the Sunne of profpe-rityandall other good things in the world, it is beftto have and enjoy all things with modera tion: for if we have grace to qualifie them, all things are good ? other wife the excdfe hurts us. Therefore beg of God wifdometo temper and moderate the beft good in this world, which otherwife hurts us. For even the excefTi ve heare of the Sunne in thofe countries, makes them gla-d of the fhadow tf\\izfine-tree.

Thus God doth not onely give a fhadow,

but

The Returning Back/Iider*

$69

but a Comfortable (hadow and defence to h people, which is ther fore called thefiadow of his wings £/0)i'0/K faith Chrift to Hierujalem)weuldl lave gathtredthee as the bengatbcrttbbtr chickens undir her wings. It is not oncly a (hielding from hurts and dangers, andflormes, but a fweet de fence with reft and quiet: as thofe that are weary compofe themfelves to reft under a fbadow>fo in God is our red: Come unto me (faith Chrift) all ye that are weary and heavy laden.andye flailfnd reft to your fifties. All reft is in Chrift and in Gods mercy in Chrift. We fee then after we have for-fooke Idolatry God is to us inftead of all the good we had by Idoh, we loofe nothing by it, Cedwillhedsagreenefr tree: whencethe poinr is,

There is 4 protection, rest, and defence provided fcr (lods people, when once they have renounced their Idolatry axdjinnefullccurfes.

Thole who refufethe (belter ofldo!?, God will be a (belter unto them, a greene frre-tree #nto them, another manner of (lielter, thenthac which Idols or any other creature can give them. Every man will have fome (belter, (bicld or other to cover him, this or that great man to (hield or (belter himfelfe under. A rich man he hath riches, another this or that defence, every man that hath any wit about him, will have fome (belter, and not lye open to all ftormes when they come. But the one!y true (belter is God himfelfe to a Chriftian : all other refuges are but (hadowes, that is they are no thing but like lenatgohrd, which may flicker

for

Mat. 13.37.

Mat. 11,2 8.

obferv.

ER.

XII.

The Returning Bickjlider.

x>r a time, but there is a worrne of vanity that will care them out. Riches and the favourof men may flicker for a time,but: there is a wormc at the bottoms which will roote them out,death will confurne them, and thofe they depend up on : but God is a true fhelter to his people, an everlafting habitation, as it is written: Then an HY habitation pom generation to generation ; we dwell in him as in our Rockeznd Caftle* he is an everlafting habitation, not only a fliadow, bur a owcr and acaftle to dwell in. Therefore the only wife man is the Chriftian.-Foras Noah when the flood came upon the old world and fwept hem away, had an Arke to fave himfelfe in, fo iiave all Gods children a houfctoget over their heads in the worft times, which is Gods blefled prote<5lion,in whom they arc fafe. Let us thinke often of thefethings,what a blefled thing it is to be in the ftate of a Chriftian, that hath alway a certaine and fure protection, quietandreftin God. And what a fearefull thingisit tobeas the ^chitopbds of this world, to be as C*ine t luda* or Saul f who are flirewed in counfell and pollicy, and yet when confcience is awakened by the ftorme of Gods wrath, wane a fbelter, whilft he who is above confcience, and fliould beaflielter to them frownes upon them : what a pittifull ftate is this <r "the wickedeft man in the world, though he have never fo great de-pendance, parts and ftrength from humane helps, yet when the ftorme of Gods wrath comes, he is as a naked man in the mid ft of a

ftorme.

The Returning Backjlider.

ftorme^and knows not whether to go : thcrfore ! let us be wife to have God for our fhelter, if w<

would notbelikethefemifcrablc polititians anc

worldlings.

"Now from this that the fliadow is comforta

hlc in thofe hot countrics>whcre the Sun is dire

flyover iheir hcads>comesthcfe fwect phrafe (in the Pfdlmcs,and other Scriptures. , Thou ftalt \keept me under the fiadow of thy wings : as the apple t$ the trees efthe firreJt,fo is my beloved h^ fins:J fate dorvne under his foadow with great delight ,&c. The Church fpeaks of Chrift, / fae under hi* faadow with great delight, and his fruit wa* facet to my talie. The likeyou have in many places in the Pfalmes, I will name one or two more pregnantthcn the reft, to helpe our mcmories,and to breed a deeper impreflion of fo comfortable a point,P/4/. 63. There the Pfdmi-jt fpcakes of reding under the (liadow of Gods wings. And fo in that other fwcet and excellent p/S/iw^,in the grea'eft cxtreamities of Gods peo-y\z,Uettjatdwellethin the fccret place of the mojl #/gA,thatis GtoAifbdlMJi under the fcstdow of the Almighty. He (ayes after,/ will fay of the Lord he is my refitge andfirlrejje, for where God tels a man that he is a hiding place and a (hadow,thtrc Faith adds the application prefently,aod then he

oes on fprakin^ of Inmfelfc, He frail covering vith hit fiatler sjwder his w;#gs wilt I reft >h is truth (ba!l he my buckler, thoit fraltnoi be afrtdofth^> err or by nighty ncr of the arrow by d*y^ nor of

hepeftitence thatwalhethin tbtj#ke> a thoufand FJ b

BR.XIL

The Returning Back/lider.

fhali fafty&cc. So that we fee how God doth that joour foules and conditions, chat the firre tree which is Gods good creature,doth to the body in the time of ftorme and heat; that is he doth re-tcfh us under the fhadow of his wings, he is a Tweet, comfortable and gratious God unto us.. This you fee is a cleere truth, yet becaufe it is fo comfortable we will inlarge it further: looke what God fpeafcs 5 7/4 4.45 • The Lord mil create upon every dwelling place $f<Jilwnt Zion, and upon her affcmbly a cloud andfmoake by day , and the fritting of a flame of fire by night for upon all the glo ry Jhall be A defence. Sec what a comfortable fha dow God is,he faith, he-will create, if they want the comfort of thcfirrc-tm and fuch like fba-dowes,he fayes God will create,\hzt is make them of nothing,he will create upon every dwelling pi ace ofcfrtotwtzion, where his children dwell, and upon their aflemblies^ cloud andafmoake by day, that is,when they are annoyed by the Sun, God will create a cloud to keepe the rage and the fcorching heat of the Sun from them,and then a fiining flame offreby night^ becv^ufe in the night we need light,f or #/w <*// the glory fiall be a de-fencejhw. is upon all the glorious Saints of God 3 they are Glory /or there is a Spirit of glory put into them. The people of God in whom God will glorifiehimfelf, are glorious, and (ball bee furtherglorified,and they fliall inthe aieantirncy , have a defence by day and by night from all j dangers whatioever.

Thus it is cleare that God will be z.JhaJow to j his

The Returning BackJIidtr.

his peoples the fir-tree: which is an allufion to that grand paffige of his providence in condud-ingthe children oflfraet out of Agyf* where (God to guide thcmj provided a cloxdby Jay and a pillar of fire by night, the (arac pittar.yhich waslightlometo the ifraclttes was darke to the Egyptians, which cloud and pillar of fire con tinued, (Godcond^dingthem) till they came into the land of Canaan. Hz fliadowed them by day with a cloud and lightned and heated them by a pillar of fire at night, thus conduft-ing them till they came to Canaan. So we pat fing through the wildernefle of this world till wee come unto our celeftiall Canaan Heaven, Godwill be a cloitde by his gratious fpeciall providence,tokeepeall ill whatfoevcr from us, and a pillar off re to lighten and direcft us till we come to our heavenly Canaan, where he will be all in all, when we (hall need neither Sunnc nor Moon,nor have any thing to annoy us.There the noon-day (hall not burne us with heat of the Sunne, nor the fire by night, when we are in Heaven,there (hall be no annoyance of the crca-ture:there fliall be no more want of light,becaufe we fliall have all light and refrcfhing there fore ver and ever, For as it is written,then all teares, all foirow and caufeofforrdw fliall be for ever wiped away,an allufion wherunto we have com fortably fet downe,P/d/.i 21. The more we fliall enrich and refrefli our memories with thinking of thcfe thingSjthe more comfort will fink into our hearts. TbciaxJPjW. isallfpcnt oncom-

B b 2 fort

Exo. 14.10

Rev.7.

Pfal.ui,

HR

|74_

xir,

The Returning Backflider,

Pfa,

fort in this kind,/iw#/(//0^ mint eyes to the bits whence comweth my (dlvatiox : my hclpe commttb frem tht Lord who made Heaven and Earth ', all my helpeisfrom him,he \villnotfuffir my foot to b*^> vefile that keepes Jfrael will neither jlttmber nor p.HewitlnotJlumbert\\tt. is,his cyesMc alwaics open to fee,as his earcs ro hcare. Beheld hee that kcepeth Jfrael doth neither Dumber nor (Icept, the^> Lord ^ thy keeper jhy ftadow.fo that the SunKefoall notfmite thee by day jior the woone by night) thz^> Lord frail preftrve thy going out and thy comming inborn this time for ever.Thus we fee this Scrip ture is a large gloffe and commentary upon this truth, chat God with a fpeciall providence and protedion cares for his children to keepe them from all illrhe will be zsthefr-treetothem in re-gard of fbidow^Whence we obferve in fpeciall, That this life of ours whil ft we come to Heaven is fub}tfftofcorchings and wavy att#6yat?ces,andthofc both outwardly and inwardly) from ourfelv€$ and from others.

Firft, for outward annoyances^ how many oi them is our poore life fubjcfl unto:' and for inward terror and boyling hea'cof confcienre when God in anger difcovershimfclfe unto and fets our fins in order before us: O then, we have not a fliadowjif God in mercy through Jefus Chrift be not a fliadow to kecpe thac boy-ling heat from us^what will become of the poore cofifcience?efpecial!y if Satan adds hispoifonec fiery darts^poyfoning, inflaming the confcicncc wiihcemptationsto defpaire, as if God had for-

faken

The Returning Backslider.

faken and were angry,or when God feemes an gry,then he feems like a confuming firc.O! who can abideh,when all thefe fiery temptations an joyncd with Gods anger^yet the deareft of God Sal tsarefubjc&tothefeinwardboyling hea i of Gods anger.3/y God my GoJwhy haft then for ^^w^faidthchcadofthe Church himfelfe land fee how Job cornplaines 3 ft&00 haft fit me as < But toftoot at. And in regard of this fpiricuall de-/fertionZMi//^complains much throughout th JF/i/tf/rj.Sothisour life is fubjt&co outward and jfpirituall annoyanccs,from God,from Satan,and 'from our felves and the world,cvery way annoy ed with fcorchings & heat,what need a fhadow, a protections defence clfe. That fuppofeth this. If this be fo,then coofider how fcarefull the condition of thofe people is that arc not under the (hadow of the Alnrghty,who have not God as zfr tree to fliadow and cover them,that he is not acloudbydaytoo,andapillar of fire by night, that have not him for a .hiding phce to fpread (the wings of his mercy over them. Whatis the ftateof fuch people?furely howfoever God feed them,and fils their belly wirh good things in this world for a time, yet their cafe will be fearcf ull, when God lets loofe confcience and Satans fiery darts againft them. Judge then hereby what our ftateisby nature without God. The fame funne which cberifbeth and comforteth* alfo tortures and fcorcheth us: fo God isafunne 3 a quickning funne to his children, yea a vigorous funne, wbohathhealing under his wings; but

B b 3 to

375

Job iG.it,

Their mifery who have not God for aflja Afftv it fb&eed.

al.4.1,

SER.XII;

The Returning Back/luter.

Revel.6.

o the wicked he is a fcorching and a confuting ire,itisafearfullthingtofall into the hands of he living God who is fo dreadful 1, he will Rot >e a fhadow to the wicked in an excellent man. ner,heindeed permits them to have many fha-dows in this world, many fweet comforts, and ceepsthem alfo from many dangers, but they lave not that worthy portion which Hannah had torn her husband, Love at the houre of death, and intime of temptation, when thefe comforts leave them>what fhadowhavethey then * none atallsbutare as naked men in aftorme, fubjedto the fury of Gods etcrnall wrath. The things which are moft comfortable to Gods people are moft terrible to them, as it is faid in one of thofc plagues powred out upon ^fntichrift (for all the viols there fpoken of tend to the punifli-ing of ufntichrijl>) there is a violl powred forth upon the Sunne, which reflecting and lighting upon them,caufeth them to blafpheme, they were fo fcorched with it. The Sun by pro bable interpreters, is faid to be the word of God, which when it is opened is fweet and comforta ble to Gods people, but (hining upon men that are nanghtjefpecially at the houre of dearh,in af-fli&ion and in diftrefTe it fpe^kes no comfort to them, but caufeth them to defpaire, rage anc ftorme. Nay, prophane men when they are a theb?ft> they rage and ftormeat the dite&ion o the fun,becau(e it difcovers to them that which they would not have known.

Now what Vfefhoul'd we make of this ? wil

mg Baekjlider.

Godbcalhadow to his people to kecpethcm from all evill,as his promife was to ^Abraham in the covenant of grace: I will be thy buckler to keep ill from thce 5 and thy exceeding great rrnW, And intheP>/wtf,Godpromifcth to be zSunnc for a 0 od,anday?^Wtokeepofallill.Will.Godbc-ftow good & keep off ill from usfthen labour to come willingly under the (badow of \heAlmigb-mofervc him, and to make God in covenant our God, that he may be a JhielJ anJ Ming placcwno us,and a /had* in all extremities what-focvcr. T hofe that attend upon great per ions, they do it upon this hope: 01 if I belong to fuch a great perfon,he will (helter mc,that every bale perfon (hall not wrong me 5 I (hall now have fome prerogatives. Doth carnall policy teach poore creatures who are fubjeft to abuieit, to act forae (helter of great noble men to be privi-fedged,and (hall not fpirituall wifdometeach us to get under the great God, under the (hadow of his wings 1 none can come neere to annoy us without his fpeciall will and leave, as hthefto-ry of/^,The Dtvel durft not annoy him,nor en ter into the Swine, much leffe hurt Gods chil-dren.fliall we not therfore get under the fervice of eur God,can any man (helter us better «r there is no fervice to that of a King,but is there any fer-vicero the King of Kings and Lord of Lords ? will he fuffdr his children to be abufed in his ownfight,or his followers difgraced^ furely no, therfore makethis ufe of it,to get into the fervice of the great God,which is a rich/ecwe, and fafe fervice. B b 4 Again

Gen,15.i

job f ;

Mac.8.51.

Returning Back/litter.

Against yeelds us an ufe of Refolution,for to 1 obey God,and to go boldly on in a good courfej what fhould wefeare when God is our mtflcrjj ie will ftiield us and keepe us fafe, and give hisj Angels charge over us, to (hew that he hath aj care over.us,indeed he hath many keepers under | iim,bufhe is the grand keeper, whofetsall a' worke: for Angels, Magiftrates, Miniftcrs and! our friendsk^ epe us: but Gods Spirit within us, and his gratious good providence without us are our chitfe keepers. Therfore let all our care be to ferve God, and to be in his wayes, he will keep us in his wayes,whac an incouragemsnt is thistobcingoodcourfes, where we may looke for the (hadow of the Almighty God without tempting of him. If a man be in an ill way and courfe,he cannot look that the Almighty fhould (hadowhim: his heart will tell him,now God may withdraw his fhelter and vving from me> he may leave me naked to the Divell and to the malice of men, he may ftrip me of all comfort in rnyfouleandconfcience> and give me up to terrours of heart out of his way. If J truft him now J tempt him, becaufe he will be a defence onely in his owne vvayes. Therefore let us labour alwaycs to bee in thofe wayess and then God will bee as a greene fine-tree unto us.

Andlaftof all, let it be an ufe of Comfort unto us, for all the time of our life to come: whatfoever may Come, we ycc paiTe under a buckler, let a whole fhowre andfliot of arrows]

The Returning Backfiider.

fall upon us, we have a buMcr,Thou r

Buckler, t hou Lor dart my defence ^ my hiding flace, 1 my caflle: we are fubjcdto a vyorld of dangers whilft we live here.But we have God inftead of all,to keepc of all>he is a buckler, a (hield, a fha-dow and a hiding place,let what ill fo ever bee prefented to our thoughts, there is in God fome Fence againft it.For this purpofe we have many excellent paflagcs in P/i/. i S.which was made after a sreat deliverance./ love the Lord my buck-; lcr,my fiield>my defence,** if he (hould fay,! have' in my life time bin annoyed with many troubles,! but J have found experience of God in all. He is' my buckler.my /WeW, my fence, every thing to me. So let us comfort our f elves in this, let come what will cornc^ll (hall come wel ro Gods chil-dren^he will kcepethem,if not outwardly,yet in that they moftdefiretobckept in, he will pre-firve their fririts from every evillworke, from do ing ill,and from defperate falling from Godjafid he will guard them inwardly by the peace of God which faffeth ttnderftanding ; it (hall guard their hearts, they (hall have inward peace in the midft of all the troubles of this world: a great comfort. What a rcjoycing is it to a poorc paffcnger, vvhcnhc paffeth by the high way fide in a hot burning day, or in a ftorme, to fee a goodly hi^h tree with fpreading boughes, that he may hide and repofe himfelfe under it from the ftorme or htate, this pleafcth him maivclloufly, as Jonas gourd did him. Doe thcfe outward poore contentments fo refrcfli

j8o

SBR.XIIT

Rom, 8.3 8,3 9

The Returning Back/litter.

us in this world,and (hall we not think that God

which provides fuch poore contentments f or

his forty life in this world,will he not provide a

hadow in regard of the mainc dangers/urely he

will if we trufthim,and fhewourtruft by cafting

our felves upon him in obedience futable to our

calling ( faith the ApoftleJ lamperfoadcdthat

neither things prtfcntjwr to come nor life nor death

mr any thing ft all be able to feperatc is from the low

fChrift^ lefa our Lord. Therefore let us be afraid

of nothing that otn befall us,God will beafliield

and abuckler, and all in all to us in agood way

We haveaboandance of comfort every where

Q Scripture,and want nothing but Faith to apply

thomeinpra&ife.Thereforewe ought to bee

of God fo to inlarge our Faith,that as his prom^

"es and comforts are very large, fo may our vef

fels bcto retains all thcfc excellent comforts and

"weet promifes.

All other comforts in the world, are but like af gourd, for all other fhadowes yeeld onely a {badow. for a while, and then the Sun-ftine or Eaft-wmde is 1 ike a worme to nip them a fun-der. Never truft then, or leane to fuch /ha dowes as thefe be, of Friends, Riches <ic Which are fhadowes men ordinarily 'relic upon. 1 have fuch and fuch a friend, a p l acc and the like, my mountaine is thus and thus ftrong: all thefe are I§nas ^ourds^ there is ai worme of vanity will be at the roote of all and confumeall, all other fhadowcs are but meere fhadowes. What is more tranfient then a fha-. dovv, |

The Returning Backjlider.

dow, but Gods fhadow is like igncnc frre-trct^ Siia.XII. it never failcs norforfakes us, as allother fha-dowcs and contentments doe whatfoevcr: but God faith, He wllbe like a greenefrre tree unto thet, yet this is not all, nor enough,for after this he adds.

From me U thy fruit found,

God is not only to his children a firre-trtt in regard of fhadow, that tree abounding in leaves very thicke, whereby we are kept from annoy ance of fcorching heats of troubles and terrors of confcience and perfecution.e^. This is not all, but he faithalfo,

from me is thy fruit found.

A Firre tree though it be for thicknefTe of the leaves a very good (hade, yet it is a barren fruic-lestree,butGodisfuchatreeas hath both fha dow and fruit,inGod there is a fupply of al wants whatfoever. All the fcattered excellencies of all creatures being united in God 3 and eminent in him,itisinhinbandinhimin a divine gratio'Js, eminent and comfortable manner. All the crea tures as they come from God, are his creatures, neither is there any creature, but hath fomewhat of God in it. Thcrfore God vouchfafes to take names from the creatures,to be a rock of fal vati-on,he is as a rock to build on, to be a (hadowing tree^becaufe he is a defence from ill,apd to be a fruitfulltrecjbecaufe heyeelds good and com-fort^and grace as he doth fruit, W hen we fee any thing that is ufcfull, we may fay this we have JromGod in an eminent manner, this prefer-

vation

SlR.XII.

•

The Returning Backjltder.

vationand comfort. Doc I in my pafFage t o Heaven find fuch comfortin the creature ? when I am parting through a wild place, havelfuch comfort in the {feadow of a tree? or when I am hungry am I fp refreshed by a fruitful! tree? what comfort then is there in God^inHeaven^in glory when there are fuch comforts in the way of my pilgrimage in this world, therefore God is fad here,both to be a/r fw,and a fruitful! tree. For then the pafifenger travelling through a wild bar-ren place thinks himfelfe made,when he can re tire fromthe fcorching of the heat,and alfo ther-withallfinde fruitfulnes 5 fhide and fruit concur ring he thinks himfelf marvelJouflyhappv Thk is the ftate of a Chriftian that hath God for his God,bemgin covenant with him,heisnot onlv a ftrong protedion and defence from all annoy ance (as God fhadowes us and is a buckler from all evils both inward and outward from Sathan and all kinde of e . ' vils and wrath) but hee is al-fo a fruitfull tree too, From met is thy fruit -found.

rhc tnd of the twelfth Sermon.

THE

THE

THIRTEENTH

SERMON.

Hos, 14. 8 t

—//tw /rb agreencfim-tretifroM i* thy fruit found.

HIS holy Prophet, as we heard heretofore, did pro phecy more then fixty yeares among the tennc Tribes, even urrill the time immediately pre-ceding their captivity

SBH.XIII.

and mifcry,in like manner zslcrcmy and did to the other lewes. Now becaufe in the worft times God alwayes had a remnant, and yet hath: Therefore ic is the Prophets care in

this

am.

XIII.

The Returning Backflider.

thisChapter which we havegon w w^umirru^ them in divers particulars of Reformation's we have heard at large: Toreturne tothe Lord, vo take words tothsmfelves: which words fas we have heard)arcalfo taught them: backt with many fweet promifesand incouMgenaents,in Gods an-fwer to their petitions. The lafi wherof infifted and flood uponwasthis, that God promifeth to be like ^greenefare-tree unto Ephraim (who per-fonatedall the ten Tribes) Efhraim thought be" fore to fliadow and fence himfelfe by Idols, and league with other Idolatrous Nations, which were like io»ac rotten gourd unto them, poore fliadows and defences (but faith God) / mil fa a fa-tree for fliadow t® Epkrwm, to defend him from all dangers whatfoever,and thenin the next place he ads,

From me is thy fruit found. A/^./r^isagrecnetrec, but it hath no fruit, the excellencies of the creatures are ap-plyed to God but not the defers. . Therefore when companions are taken from the creatures and given to God, we muft alway except the defe<as, fuppl}wng the fame by fome other clearing companfon. So God is not onely a \fare-trte for flicker and defence, but he is a fr jfr-full tree/o a fare-tree is not, and therefore with out comparifon God hath more in him then a-ny creature hath. For aU that excellency which is in all the creatures is in him, and that in a farrc more eminent maaner: therefore he is both a flicker and fruit. If a paflenger in diflrefle have

not

The Returning Backflider.

not only z fir-tree to (helter him and fliadow him> but a fruit tree alfo to feed him,hc thinkes hee is made, when God thus comforts him:So a Chri-ftian he hath not only (belter from the wrath of God^but he hath alfo a place of reft and quiet, the mercy of God to keepc him, and the Word and Sacraments to feed him. God is a fruit tree, as well as a fine-tree.

Prom me is thy fuit found.

That is, whatfoever is gratioufly or comfor tably goodtouSjinus, or iffues from us, is all from God 5 hence firft of all we obferve for our inftru&ion,

From a mans ftlfc comes nothing that itgratioujly good.

Whatfoever is favingly good is altogether from God, without me (faith Chrift) yen can doe nothing: S.Paul was wondrous chary ofthis point, i Cor. 15.10. he faith, he laboured more abundantly th(n they all: yet not /, he re-calshimfclfe, but the grace of God t* him th*t did all: and of my fclfe,asofmy felfe,] cannot fo much as tbinke a good though. It is from God that we havemeants to make us fruitful), and from the gratious working of his Spirit comes it that they are effe<3uall; thatwcthinke a good thought, or opcnourmouthestofpeake a good word, it is from Gods Spirit inabling us thereto. Of en thou my mouth, (faith the Pfal-mift) andmy lips fiall fiew forth thy fraife. We aretoung-tied, andourlips fealed unlcfle God open them, we cannot fpeake one favoury fes-

fonnble

I fa ad. i a. Phil. i.6.

Phil. 2.1J.

gueft Sol.

The Returning Backflider. '

cmable word to further our accompt; we may

peake empty words, but never a word comes

rom the heart that is gratious and good, but it

muftbebytheSpiritofGod.lt is he who works

all our works in us and for us. He begins the good

vorke in u^,and perfects it te the day of the Lord, \ he

ruth of this is wondrous cleare.

Ifthisbefo,thcn undoubtedly the differences n the graces of men it is from another; meerly r rom God and Gods Spirit. There is indeed dif-crcncc inmen,butthis is originally fetched from he grace of Gods Spirit. Thegoodufcoffree-domethat we talke fo much of, ins from God, as well as the indowments of it. We have free will, but the ufe of it is not in our power, to ufe thisorthatatourpleafure:for, It u God which gives the will andtbt deed, o f his good pleafure. Not only the deed, but the will too, tvc ftonld make the will an Idollelfe.For fo many wi!s,fo many Idols,if wethinkeonemanin himfdfecan difference himfelfe by his will.

Again, in that God faith, jrom me is thy fruit found: we may learne hence, *

Thttjritit that isgratiow comts from w and from God too.

It is our fruit and Gods: fo that there is a fubordination of gratious workes under God-the fruit we have is from God, yeric is our fruit too. How can this be? Yes cafily, wc fpeake the words, but it is Goi that opens our lips. Webeleeye, but it is God that gives us grace tobeleeve. We doe theaftion, but God gives

us

The Returning Back/lMer

us °race to do it. God opened the heart ofLyJj* tobelecve, fo that God and we meete together in the fame aftion. We have parts, underftan-ding, will,affc&ions, bodies and foules, there fore the a&ions are faid to be ours, becaufe God workes in us as undcrftanding creatures, but God fets the wheele a going, fo that the adions are originally his> and ours fubordinately under him. From me is thy fruit found.

If fo be that God and man joyne in one a&ion, From me Is thy fruit found, as though he fliould fay, whatfoever thou haft or fayeft that is good, it is from me $ here we fee how and why good workes cannot merit, though they comefrom God,asall goodneffe doth; yet in regard they I come from us too,wc add feme tainturc thereun-to from our corrupt nature. What God and Chrift himfelfe doth is abfolutc and perfeft, as Juftification: but what fruit he works in us, there is fomcwhat of the old Adam in us, which taints the beauty of the work: it is Gods fruit comming from him, and yet our fruit alfo comming from us: which being fo much tainted fhould humble us, in that we add nothing to the truth of Gods work in us, but abafcmencand defilement by our corruptions: From me ( faith God ) i* thy fruit found fa much as is fupernaturally good: but be caufe our nature is not altered on the fuddaine, but (till tafts of the oldleAvcn, therfore there can be no meriting ef falvation bv any workes we doe,bccaufe they are not perfectly good.

Thecleering ofthcfe points in ourjudgc-

C c mem,

387

Wly gud

worses can* ntt mtrit.

i Co

for HumUi*» tisa.

The Returning Backfliderl

for infor mation of judgement*

I.

meet, they fcrvc to workc in us a dcepe Humili ation, feeing that we have nothing in our felves but ftaines and defilements; all that is good in us comming from God. From me is thj fruitJewd. What is from our felves then, if all good in us comes from God ? we are a barren and a curfed foylc, nothing that is good can come from us, even as the Earth was curfed after Adams fall,and wrought forth nothing but briers and thornes, fo our fbulc naturally is a curfed foylc in it fclfc, and brings forth nothing but weeds and thornes. Our hearts are like the barren wildernefle, full of evill noyfome lufts and affe&ions. Therefore his ferves to abafe us, that we be not liftccf up with any good in us, for as that is altogether r rooi Gods Spirit, fo likewife we of our felves add nothing to it but fomewhat which may di-minifl) the value thereof.

Heere againc for matter of judgement, you tiave a difference between the ftatcof naturc,and the ftatc of grace,! meane of innocent naturc,for in Adam we hadaftandingin our felves, being truftcd with our owne good, but now under the fecond Covenaar, under the fccond i^fdam, Chriftjefus, we have many graces to fit us for Heaven, and many good works we doe f but: all the fruit we have and yedd is from God.So that now this is a grand difference, Ad*m as it were had the keeping of his own happines locked up in himfelfe, but we have our happinefle, graces, and whatfoever is good for us fhut up in Chrift, as the fpring andfountaine, which isthereafon

The Returning Backflider.

oftheperpetuall ftabillty and permanent condi* tion of Gods children, once his and ever his. And put the cafe we want this or that helpe, yet this prejudiceth not the perpetuity of the con dition of Gods children, bccaufe thofe graces which come immediately from Gods Spirit, may be conveyed fometimes without meanes,ai well as with them. Therefore whatfoever decay is in the branches that are graf ed into this noble Vine Chrift Jefus, in whom wee bare all the fruit we beare 5 yet notwithstanding there islifc everlaitingforus inthcroote, which is by little and little diftilled into us. The leaves may fall, outward things may decay, but there is lifeal-way intheroote of aChrifti'an, becaufe he is in Chrift, and hath hishuit from him: he cannot want fruit, no more then Chiift can want influ ence and vigor. Which (hewes us the excellent (late of a Chriftian under the new Covenant of grace,that now we fetch all out of our felves,and t is happy for us that we doe fo. For without Chrift we can doc nothing, as without the foulc he body can doe nothing, fo without the Spirit of Chrift we can doe nothing, from him is all. This is the rcafon why wcmuftnottrufttoany grace in our felves that comes from us, becaufe race comes from God in Chrift> truft God the pring whence it cornes,whofe the fruit is, God he Father in Chrift, from whom all fulnefle comes, and is derived unto us: orclfewemakc >ut an Idoll of grace, if we truft too much to grace, looke to the Spring whence all comes

C c 2 to

589

SfiR.XII

The Returning Backjltderi

Sol

>BR«XI[I* comes to us: From met i* thy fruit found.

Againe, forfurthei inftrudion $ What is the Reafon that fome have more grace then others, and more comfort,foraehaving grace and corn-fort in one degrce,and fome in another.

Hence it is, from mte i* thy fruit found: it comes from the frcedome of God in Chrift, who according to his good pleafure gives the will and the deed, whence wee have grace fomctimcs in the vigour, fomctimes in a weaker and Icffer degree, the fault being in ourfelves too: yet notwithftanding there is a liberty in the Spirit of,,Chrift, to give a more or lefle mcafure of grace, to fhew that our good we doe fprings not from our felves. Which alfo is the reafon of the difference betwixt Chriftians, becaufe God will fhew that he is thedifpofer and the difpencer of his owne graces and com forts. And th'at is the reafon alfo why wee muft performs this duty of waiting upon God in the ufeof mcanes, though we fiadenofenfe of grace, and comfort from him fortheprefent, From him ow fruit i$ found Waite hisleafure, he fufpends grace and comfort untill a fie time, in regard of the degree : but yet there isalway fome grace left, though hee fufpends the in-create thereof untill a fie time, becaufe hee would have us know that it is of his giving. Chriftians who are Acquainted herewith, they will not tie God to their time, but humbly goe on in the ufe of meanes, who though they finde not their fpirits and their comforts enlarged fo

as

The Returning Backjlicter.

as at other times, nor fo great, nor asother folkcs

are, yet can fay, Lord thou giveft the will and

the deed according to thy good pleafure, all

comes from thee, therefore I will ufe the meanes

and depend upon thee, becaufe I have ail from

thee freely. God gives a fpirit of Prayer, and

then the thing we pray for,a!l is from him, From

mt is tbyfiuitfwnd.Doe we find the Oidinanccs

fruitful!, the preaching of the Word to open

our understandings, to kindle ouraffofiions, to

inlighten our judgements, it is the Spirit of God

that joynes with the meanes, that are dead of

rhcmfelves, to make them fruitfull: what are the

Ordinances without God, but empty conduit

pipes of themfckcs? therefore, From me it

thy fruit found.

This ftiould teach and dire<3 us alfo in all things to looke up to God s in all ufe of meanes, Lord I may reade, heare, and ufe helpes and meanes long enough to little or no purpofe, unlctfe thou give ablefling, Paul may plant and ^folio may water, but if thou give not fruitc from Heaven, all is to no purpofe. We for get this, and therefore profpcr accordingly. We thinke we can worke fruit out of the meanes l>y our owne wit. Oh ! It is not fo, whitfoe-ver is comfortable or gratious in the ufe of meanes, it ismeercly by Godsblcffin^. And therefore feeing all our frnit whatfocver that is good comes from God, let it ftirre us up to; praftfe thefpirituallworfhipofGod, to adore God, to beg of his fulnclTe in Chart Jefus: and

Cc* like

.XIII.

Ioh.4.14*

The 'Returning Back/idcr.

ikcwifc to rcfignc our fclvcs in all conditions unto him, Lord I put ray fclfc upon thce, all my fruit is from thcc, thou canft fandific any condition unto me. This adoration and refig-nation,arc parts of the fpirituall worfhipof God. And likewife the fcrvicc of the Lord in fcare and reverence, that in ward fcrvicc of the Spirit, all depends upon this,that all our fruit is from God: therefore I muft (erve him, and ferve him as hcc muft be ferved in fpirit and truth. What makes a man reverence another * I depend upon him, without him Ifinke, will this make a man ferve man £ and will it not make us fcrvc God, and ferve him with fcare ? what breeds an awfull fcare * this that if he withdraw his in fluence I fall into finne, dcfpaire and difconv-fort: fo that the ground of all fcarc of God, and fervicc fpringing from this fcare, it is from hence, that from him all my fruit* all my grace and comfort is found, therefore I muft have grace to ferve him, as a God in fcarc. For if the >ulebe not poffcft and feafoned with this hea-veni; Jo&rinc, that all comes from him, then furely where is Gods fervice? what becomes of it? where is that adoration, and magnifying of God in our hearts ? where's that putting ofl our fclves upon him in all conditions t

Againe this inforccth another part of Gods

fpirituall and heavenly worfliip,cleavingto God

in our aflfeftions, cfpecially thefe two, in our

I Faith and Love, that as all comes from and by

I Chrift Jcius, fo thereby we may draw from him

' i the

The Returning Backjlidcr.

the fruit of grace and comfort. So that this fpir tuall cleaving and uniting of our foules to Chrif it comes from this,that I have all from him,thcr fore I muft cleave to him, feeing whatfoever fpirituall, holy aud comfortable, I muft hav from him. Therforc if we would worfliip Got in fpirit and truth as we (hould doe, and fct him up in his due place in the foule, let uslabou to have our judgements fan&tfied in rhis,that al * /comes from God. Ifwevverefurely grounded in ithcgoodnefle, mercy and riches of Gods grace, and knew that all oar fruit comes and is from him, this would make us to conclude, that there fore it is reafon that we fliould worfliip him an<i depend upon him ftriftly. As the Prophet fpeakes of Idols, that they can neither doe us good norharme, inforcing that they (hould not feare them, fo we may fay of all other things diftind from God, they can neither doc good nor harme, except God inable them. Will you be flaves to men, they cannot doe good nor larrne, but as Godufes them whofe crearures they arc. Thereforethe- woifhlp of God isalfo bunded hence 5 that God does all good or larme; if men doe it, they doe it from him, he ;ives them leave,as it is faid otSbemi, God bid lira raileonDiwj/ If they doeusgood, they arc his conduits, whereby he derivcth good to therefore all is from him ? wefeethenhow lithe true and hearty worfliip of God comes torn this ; From ms U thy frwt found. This fhould make us likewifeas to worfliip C c 4 God

ier.io.f.

Tbe Returning Back/luten

fal.79.iOi

p&u 4 :

{'Dan. t.x.8.

Heft 4.

God in fpiritand ia truth ; fo to be rcfolutein good caufes whatfocvcr come of if, lookc for a ground and then be refolute: becaufe all comes from God, who will ftand by us in his owne caufe and quarrell.

But if Ifbrfakethis and that fupport, lihall lay open my felfe to injuries and wrongs.

Marke what the Spirit of God faith: Tee that Iwt the Lord hate tbat which it evtff. But if I hate that which is evill, Idols^r, As Efhraim here doth,I fliail be defpifed and trampled upon.No, (faith hc)God preserves thefoulesofhis, he mftbe a [hi eld and a buekltr: a Sun and a fhteld, andnogeea thing fhallbe wanting to them that lead a godly life, God will be a Sun for all good, and z/Irieldto keep offall ill, tberfore let us be refolute in gooc caufes; Whence comes all fhifcing, halting, im-perfeft walking, and inconftancie in the wayes of God ,but from this>that men know not where to have men?thcy are not grounded on this,tha whatfoever is fruitfull and good comes from God, who will give whatfoever is fruitfull and good in depending upon him. This made the three children mDaniell couragious, they knew they fliould have fruit from God; that is, grace comfort and peace, the beft fruit of all.. Anc therefore know O King, that we will not wcrflv thine idoll, nor fall downe before it. So hoi Hctfer being well grounded could fay, Iflpe rifl) iferijh : I know the caufe is good and i all helpe in the creature be remooved and take away,yet I fliail have fruit in God.

Le

The Returning Backflider+

Let us therefore carry this about us as a prin ciple of holy life, to know that our good is hid up in God, and not in the creature^ fo that ifall helpc were taken away, yet we have it imme diately,purer and better in the fountaine. What if there were not a creature in the world to hclpe me ? what if all were againft me t yet God may make all their powers and indeavours fruitfull. There is fuch fruit from God, that he can make the worft things which befallcth usftuitfull, when hepleafeth^ there is a blef-fingin curfes and erodes, agood fruit in them : who can doe himharme that God turneththe bittereft things he fuflfers to his good. Let none be daunted in a good caufe, bur goe on refolut-ly, feeing God hath all in himfelfe. Was not Mofcs forty dayes without any earrhly comfort on the mount? and Chriftalfo without naturall fuftcnration fo long * did not God give light without a Snnne in the firft creation ? wee are tyedtomeanesbuthcisnov Wethinke if fuch friends and helps be taken away, that then all is gone,butwhat werethey? werenotthey meanes which God ufed at his good pleafure, and can not he give comfort \viihout them? yes certaine-ly, the greateft comfort and grace is oft-times given immediately from God, when he falutes the foule by his owne Spirit, as he did Paul and Syl<ts in the dungeon, who in thernidft of dif-comfort,had their fpirirs inhrged to fing hymns at midnight: God referving that comfort for that time. Therefore feeing all comfort is

from

Mac. 4. z.

Sm.XIli

rfte.

Off9mfort.

The Returning Btubjlider.

from God, and hcc is not ryed to this or that meanes, nay can blefle all contrary meanes, is not this a ground of refolution «r

Therefore now make a Ufe of Comfort of it, feeing all fruit is from God, who is in cove-nant with his children in Jefus Chrift, and who will improovc all his attributes for their good, hisWifedome, Goodnefle, Power and Mercy, let them therefore take comfort to themfelves, that howfoever the world may take their friends from them, riches, liberty and what you will: can they take God and Fruit from them ? No, Frommt is tky fruit found. [fthey could take away the Spirit of God, jrace and comfort from us it were fomething,

t can they doc that ? no, the worft they can doc, is to fend us to Heaven, to the Fountaine of all grace and comfort: fo that in this world they cannot caft us into any condition wherein wee cannot have communion with God, in whom all the fcartered excellencies of the crea-:urc are gathered together meeting as it were in a center. It is hee that comforts us in our friends, that fliewes bowels to us in our mo- j thers, wifdome and care towards us in our pa-'ents. The bowels of a mother, the care of afriend, theftrengch ofwifeafliftance, hath he not all in himfelfe, if all betaken away ? he hath i all. Therefore let Chriftians comfort them-! felves, that they can never bs in a condition wherin fruit (hall be taken from them. The r joore worldling labours all his life for fruite,!

riches;

The Returning BackJIiJtr.

I 397

riches and friends, and when he dyes then his ( S".XIIA fruit faileth him and fals, his leafe withercth. What becommeth of his fruit then ? he labou red for that which yeelds him nothing but vexa tion and death. But a Chriftian doth othcrwife, he labours forgiace and comforr, rokecpehis communion and peace with God, and whenall is taken away, either by the injury and wrongs of men, or by the extremity of the times, or as all will in the houre of death: his fruit is moft after, in death and after death, more then can be 6y our narrow hearts conceived in the ex cellency thereof. O the excellent eftatc of a Chriftian 1 imagine fuch a one to have a tree that growcs in Heaven, and fends forth fruit and branches to him in whatfocver ftate he is in. And fo indeed God rcachcth fruit from Heaven tothefoulcbcinginprifonand mifery. Herea-chcth from thence the fruit of grace, of fpirituall ftrcngth and comfort,a bleflcd cftatc. Therefore letChriftians comforr themfelves in their cort-AmonjbAt all their ftuit is from £/>».-and that God efpecially will then (hew himfelfc aboundant, when they ftand moft in need of him. Other trees bcare no fruit in winter and in ftormes, but God giveth fruit moft in the worft rimes. He is a God that comfoiteth the abjcd. As ir is 2 Cor.7. and here it is faiJ, that in him the faker-leffc firtdttk ^Mtrcj - we have moft fruit from liim in thewovft rimes, then efpecially hede-iightethtoflicw himfclfe a God, when no com fort can be had from the creature.

There-

S1R.XIU.

Agntnft future eares.

Ffe 7'

aChro.ij.9.

Mat.i9.2f.

The Returning Bickflider.

Therefore doe not defpaire, but lay up this againft evill times, never feareforthe time to come. Let the mountaines be caft into the midft of the Sea, and let the Earth and all rage, as the ^falmift fayes, and let things runne upon a lead, come what can come, God is where he was, and Gods children are where they were, in regard of the maine comfort. They cannot be in lich a condition, as that they can be deprived of their God, and of his affifhnce. From we is hy fruit found. Therefore care not for any con dition that thou art in, this or that, thou fhalt have that condition which fhall becomfortable tothce: though many like beafts goeon, and looke tor nofruit from God.

And let this alfo be an Incouragement to walke with Godfinccrely and uprightly in all times, not fearing any creature, or danger from the creature, bccaufe our fruit is from God. What ifweloofethisorthat, wee know what was faid to **/tmaz,i*h by the Prophet: but what fhall become of the hundred talents, faith he, God is able to give thee much more, fo in the lofle of friends, having this and that tooke from us, let us comfort our felvcs, I but God is not taken from us. Hee who derives comfort by this or that friend, can fupply it better by his owne Spirit. And whatfoever we part with in a good caufe, let us remember what Chrift faith : Hee that parts wit fcfather or mother, with houfe or land for my fake, frail have a hundredfold in this world, and afterwards life everlafling.

He

The Returning Backflider*

Hee fliall have all made up in grace, whichisa hundred times better then any thing that is here : he (hall have contentment which is better then the things thcmfelves : fometimes he (hall mif fing one worldly comfort, have more friends ftirred up,but howloever in want of one, he (hall be fupplied in an other comfort that he never dreamt of in this world.So that God is abundant to them that fticke clofe to him in fincerity, he fliall find him abundant in the things of this life, in one com fort or other.

Therefore by thefc mercies of God here mentioned, let us be intreated to be in love with the condition of a Chriftianlifej and fay zsEfhrAW here, what have I any more to dec with my former corrupt courfes, or Idols * give a peremptory anfwer to all finnefull courfes and fuggeftions, either from others, or from our owne corrupt nature. What have I any more to doe with you ? No, God (hall be my God, for il lean refignemy felfc wholly to God, and re nounce the creature and all things elfe, God will be as a greeife fart-free* and heare me 5 ] (hall look nothing by it. Be then in love with a Chriftian courfe, for it is the fweeteft and the fated courfe, and never wants comfort from Heaven, and it is the moft honourable courfe that can be, for it will hold our communion and peace with the great God of Heaven and Earth: for though we breakc with others, we fliall be fure of him. In which cafe take heed of that bafe fugzeftion which the Divellhim-

felfe,

199

SlR.XIII.

Exhortation.

The Returning BackJIider.

felfe wasafhamed to ownc, That wefirve God for naught. What fhall we renounce Idolatry and wicked CQUrfes, and thinkc that God will not Slave fruit for use'fhall I think if I leave my finne-fiill gaine, that I or my poftcrity fhall beg or torve for it * doe we fcrve a God that hath no tint? that is as a dead tree,or a barren wilderncs: No, we fcrve a God that had all in himfelfe be fore he made the world, and hath all the excel-lency in himfelfc contained in the creatures, ic is not in vaine to ferve him: Doth Io&ferve Gedfor notl)ing?{3\& the Divell. Therfore it is a fuggeft-ion worfe then fatanicall, to think we fcrve God for nothing: or to thinke like thofe Hypocrites mentioned by theProphetjthat God regards not our fafting* or our devotion. No, we fhall not loofe a good word for God, not a teare but he hath a bottle for it, not a figh or a groane, or a farthing, Hot a minutes time wellfpent fhall be loft, he will pay us for every ill word we in-dure for his fake, for every difgrace, lofTe or crofTe, doe we ferve that God there is no fruit in ? Ft'9m we it thy fruit found ?

Whatfocvcr our condition be in the world, let us comfort our fcltcs with thefc things, and think that it is not in vaine to fervc the Lord: for we cannot ferve a richer nor a more kind mafter and Lord: Firftofall he gives us opportunity and raeaoes whereby fruit may be wrought in us,and then he works the fruit of grace and com fort in us, and afterwards rewards and crownes his own fruit 5 but we add imperfections and in-

venicons

I he Returning Backflider*

441

vcntions of our ownc and fo marrc or ftaine all, butwcdcalc with agratiousGod in cove nant, who pittics us as a Father doth his chil dren, accepts and rewards what is his, and par dons what is our own.Therforc let this much be effc&uall for the guiding of our lives, and com forting of us in a good courfe. If we take ill cour-feg we muft looke for no fruit from God, but fruits of his difpleafure; if we eatc of the forbid den tree, we ihalleate andreapc tbt fruits of Mr ewn #4ftt,bicter fruits,for in this cafe JcfusChrift who U a fweet Saviour,willbc a Judge to us; and he who is the LtmbeofGod will be angry, fo as we (lull rcape the fruit of his indignation: In the Revelation^ divers are brought in dejiring the hits and mount aines to fall npontbemjo cover them from the frefenceoftbe Lamb. Let us not therefore turne a Tweet Saviour to a rigorous Judge, by adventu ring upon courfes wherein we cannot lookc for fruit.'but let us commend onrfadvestn well Aoin<? unto him> as unto a faithful! Creator And Redeemer. And as it is, Prov.%. Let M acknowledge himi» all our rvayes, for it is good to acknowledge and looke to him: that is,looke to him for ftrength, quickning,fucceffe,grace and light to dire<9: us : acknowledge him in all «ur waycs, and treafure up this comfort, that all fruit u feundfrom God. If we take good courfes, we (hall ever befrtjit-j and have fruit from him, outofbttful* effi, for ( faith he:) From me is thy

frmt found. The endoftbe thirteenth Sermon.

THE

SlR.XlII.

RCT 6,16.

i Pet.4.i£.

SB*.XIV.

THE

FOVRTEENTH

SERMON.

Hos, 14. 9,

Who. is wife and heejhatt understand thefe things ? prudent andhefiattknow them?for thewayesofthe Lord are equally the juft Jbdl wdke in them, but the tranjgre/ors jbaBfall therein.

wordes fealc up the whole Prophecy, for the Prophet immediately be fore propheeying of the captivity 5 difcovers tothem at length their finnes as we heard, their Idolatry, ad

ding new Idolsto their former Calves, the Princes remooved the bounds, (old orders and lawes)the Prophets they were fooles and did not feethe judgements of God hanging over their heads 5 and none ofthem all could fee

their

The Returning Back/lider.

ot their own

v «*•••£' "J -' — 'I a

mine. After which out of a Chnftian love, care and confciencecf his duty, by direction of the Spirit of God, he prefcribcs an excellent way how they ftiould carry thcmfelves, by returning to tht^m&jAke words unto your felves> renounce all falfe confidence in ^fiur, and all domefticl helps at home, horfes and the like, and fly to GodasyourbeftSanduary.Thenheftiewswha Godwill dotothem,anfwerall the defires hee htd put into their hearts: / will heale their Backjli-dings and love them freely, &c.

No wbecaufcthefe were great matters of great confequcnce,to make them either happy in the obfervingthem,ormiferableinneglcdtingthem, you fee how heftiuts up all in a moft weighty clofe : vrbo is wife and he [hall underftand thefts things prudent andhefiallkvoiv them, for the wajes eft he Lord are equally &c.

Whcr'm the fcopc of th« Prophet,is to ftir Bp a holy regard of what hath bin fpoken,he would nothaveall loft for wane of attention or applica-tion,and therefore he here ftirs them up to a ho ly ufc of all: which ftirringup is excellently and figuratively cloathcd wi r han Epipbonctny .& zc-clama.tion,fl^0 is wife andhe fi all under ft a#d thefe things,&c. He doth not fay, ler men undt rltand thctcthings^bur who if wife and who is prudent ? Let them confider of thcfe things, and then tht Exhorta*ion is back't with many Reafons.

I. It is wifdome and prudcnceto regard *hefe things that I have fpoken(^/^ if wife and\vh* is prudent?) D d 2. And

'Eft

XIV.

S BR . XIV.

The Returning Back/litter.

2 . And then again they are the, waies of God that are fpoken off,and they are ftraight and equall in therafelves.

3. And they lead to happiaefle dire&ly, without winding and turning, a man is fure to attaine his journeycs end in them, and if they will take example of thofe who onely arecxemplary to them,hetelsthem tbeluf /ball walk in tbem,they fhall not walk alone, they (hall have the company of acloudeof witncfes, whoprofperandwalke on cheer fully in this way, and attaine happineffe in. the end.

4* Then the laft argument is taken from the contrary end of all them who cavill and frarlcat Gods wayesand truth, thatthinke themfelves witty to pick quarrels wich fom-what in Gods bookish is a common faflri-on now a dayes to have a divinity of mens owne: Tranfgreffirs 9 {uc\\ as are oppofice to Gods wzyesjbeyjlatlfall iff tbefe wayesj is,thcy take offence at thefe waies and fo fal into fin,and by falling into fin,fall inro mife-ry.till at laft they fall intoHell,which is the end of all quarrellers with divine truth they fail and dafli themfelvcs upon them, and fo eternally perifh. Now thefe are ftrongandforciblercafonsto inforce care and attention of what harh bin fpo-s ken>it is wifdeweand Prudence, and the wayes of \ the L Where trcftreigbt^ and then allgc&y feopl I walkeinthem.andthifs-thatfumble &t them &r<L ' fore

The Returning Backflider.

I fare topenfl^And doe penjb in them ; not that they ;area caufe of their peri fhing,but by rcafonofthc malice of men, finding fault and picking quar rels withtheoi,they fal firft into fin 5 and then jn-ito mifery,thus we have the fcope of the words

Who is wife *n d he ft all under ft and thefe things.

Firftof all, wemuftknow that the Prophet (here in this figurative fpeech makes a kind of ex-fclamation,*p/j0 is wife? he doth, as it were fecret-jly mourne at the Apoftacy and fevvnefle of thofe jthat be truly wife.asifhehad (aid, I have given 'you many dire<5lions,and fhewed you what fins lead todeftru&ion, J have fhewed what courfe yc are to take, and the bounty of God to thofe that Return:but,FF/tf is wife and prudent te regard t hefe things?

In the words therefore (in regard of the fpcakcr,thc Prophet) we may obfcrve this ere we come particularly to them:, the charafter of a holy, merciful!, gratious, and wife man, that when he hath fpoken things to excellent purpofe, he would not have thofe things loft, but out of mercy and corftpafli >n mingled with a great deale of heavenly wifdomc, would have the beft fruit of all he hath fpoken. Which was the cuftome of the men of God in the Scriptures, the Spirit of God leading thcmto ftrikethenaile home, when they taught truths to lay the word clofe upon the conlcicnce, 2$ much as they could. What is the whole book of D enter enemy y asthcwordfignifieth, but a re peating of the former lawes? tJMofcs thought

D d 2 all

ER.XIV.

Vlat.n.ij,

Mat 7.14.

Reafon

The Returning BackJIider.

all to no purpofejunles he repeated laws^and faft-ned them upon the foule: fo our Saviour Chrift ftill when he had fpoken excellent things, faith, Let bint that hath eares to hewe, heart, So faith lerc-^vho Is wife to confide* thefe tbi#%s?ttd the con-clufion of that excellent le^/is juft thus,w^ is i^ife to confictcr thefe things? and Dent, 3 2 . faith

ofsiO that they were wife, that they would think of tbefe things>&c. So every where in Scripture you have fuch faftning of things where truthcs have bin fpoken in application of them: which doth juftifiethe courfe of Gods MelTengers in bringing the Word home u^to metis canfcicnces a becaufc that which is fpoken loofely in general, no man ipplyeth in particukrto himfelfc, wee who are Meflcngers of God^muft therfore bring things home to the confcience: whs fh*8 under ft and thtft things fez.

But that which more neerly concern eth us, is wheras firft of all he propounds this exhortation to regard thefe things under this holy acclamati on.-)^ is wife affdwho is prudent? we fee firft ofal,

That there are butfiw who are truly wife dent.

Few that enter the right way: for our Saviour fheweth that narrow is this way>avdfew there be<LJ that find it.~$\\z point needs not much proofe it is fo plain 3 and well known, whcrforc it is now tou ched only making way to other things.ThcRca-fon hereof is cleere.

Moftmenwefeelivebyfcnfe,wi!l andpaflt on 3 and notbyfaicb, whefby they inthrallthej

wifdomc'

The Returning Back/Iidcr.

the wifdome they have, andrmkcitprifoner to (inful 1 pafTunsand aflfcdii ws, rejecting thoughts of theirowne future happineflfe: and though it behove them in this world to be broken of their will: yet they will have it here,though they pe-rifh and be damned (or it hereafter. This isthe fta e of the unbroken heart of man till he have grace in him. Yea it is the ftate of all men, efpe-jcially thofe that are puft up,either by their own place,humour,orthc flattery ofothets,they will have their will: Mens rnhifro RC^KO^S one faid. Now this being the proud poy fonfull nature of man, we muft notthinkeitaftrangc thing, that there are fo few wife and prudent.-for a man can-not be wife and prfflionate, for hispafliontnjnf-formcshim tobcabeaft,a Divell. Nowbecaufe moft men live by fenfeand by humour, which is a life they are nuzled infefpecially thofe that are fubjrdt to flatterers) therefore few come to be truly wife and prudent, to have fo much ftedi-neffe and fobriety of fpirit, as to deliberate what is to be done.They will not in cold blood give leifure to their humors (but feed them) to con-fider what is bcft.This being the humour of the world, no wondcnhat there be fo few prudent and wife.

Since things are thus,learne this of if, if there Jbefo few piudent and wife, as the Prophets I complaincin all times. To whom is the arme ef the Lord rtvetled; and, mho brib bclcevcdour j rcpirt&c. Then take heed of living by ex ample, that we be no: led away with the fway

D d j and

407

rfe.i

rfe.

Ifa

2.

Lukjap,

Returning Backflider.

and error of the rimes : for feeing there are few wife andfrudeKtjt is better and faf er to follow one man reformed by judgement, then a thoufand o- \ thers, one man is worth a thoufand who is led ] with judgcmentand by the Spirit of God.

And likewife take nofcandall, if you fee men j run upon heaps in the broad and woift way, fori that men have alway es done, it is the complaint | of all the Prophets in all times^calling the better fort fcwi&tfa grapes after the vintage^ like a few fcatteredears ofcerwe after haw eft .-one of a titty ,and\ two of a Tribe £ few of alL Therfore now let us fealc this truth with this exhortation.

That we labour t© be of that few that are truly wife and prudent, examine, are wee of thofc fewornot? and what have we in usthat may fecure us to be of this (mail number; for if we be not,vve fliall never be faved.For Chrifts flocke if a little flocke; and few there be that (bail enter in at that ftraite gate: what haft then then which may difcover unto thine owne foule that thou art of that number, and not of the common multitude that Chall be damned? it is a thing worth the inquiring of our foules^ vvhathavevvein us that may charaftcrife us to be Gods true fervants, Chrifts true children, and members of the Church? and never reft in a common perfwafion of common grace, which caft-awayes may have as well as we. We muft ftrivefor fomediftind grace that reprobates can not attain wro. . \

Wfox wife and be ft) all uvdtrft&td jhefc things,

The Returning Backflidcr.

But to come more particularly to the words, Who ii rvift And hee fl)<t!l under ft and theft things^ The holy man of God hccre in his Exhortation, naming Wiftdomc ^ fingling our wife And prudent men 3 who is *>ifc-*> And \vlio is prudent? hee touchcth men up on the quicke fight veine, for who is there that would not bee thought wife and pru dent ? A corrupt man naturally rather defires tobeethonghc finfull then weake, judge him as you vvifl> fo yon judge him not to be an un-wile, an imprudent man. A proud man till he befubduedand humbkd,hadrather bethought difhoneftthcn (imple, bccaufe if hee be dif-honcft, hee thinkcsit is out of choice: but to be fimple, this arguech imperfection, and not freedoms and bravery of fpirit: therefore it be ing the naturall defire and inftind:ofall men to be thought wi(c and to be fo, hee endeavours to worke upon that affection in them, Who is rvife&c. Well, faith he, I knew you all dc-fire to be thought wife and prudent men, would you make it good that you are fo indeed? bc-leevc my layings, thists the way, whofocver is wife let him underftand thefe things, and hee that is prudent let him hearken to thefe things thatlhavefpoken.

Man at firft when he had communion with wifcdome it fclfc was a wife creature till he hearkened to Sathan nnd fo loft all,*^«»wr*f as 'the bcafls which perift. Yet in that glorious building, fince the corruption of nature this D d 4 among ft

409

Pf.il.49.ii.

_4io

ST^XIV.

Definition of

do we.

Definition of

dence,

The 'Returning Backflider.

amongftthatrubbifbis referved, that above all, things there is a dcfire to be happy and wife ! which t wo dtfires are naturally the leading dc~j fires in men> To defmto dot well, and to he wife. Therefore the Prophet here upon that which is 1 left in mans nature takes advantage to build true wifdomcand knowledge indeed.

Tocometheninbriefetofliew what this»//!

meaiidfMdcnctis, for there is fome diftindion between Wifdome andPrttdence.Wiftlsme is a hca-l

vcnly light fbt up in the fou! by thcSpirit of God, j whcrby it diicerneth the general! truths conccr-1 ning God ; our felves,theftateofthc Church,the| priviledgesof Chriftianity,and fuch likcrin fum ' itisarigtit divine apprehenfion of fpirituall truths.

And Prudence, this is a kinde of fharpeneffe of fpirit, whereby the vSpirit of God dire 61s the (oule, knowing the right general! principles to particular cafes. Prudence is an application of the generallknowledge of general things to particulars, and is an ordering of the life in par ticular exigences and cafes in a right order, ac cording to the dircdion of the Spirit, as we have h.Prov.S.I wjfJomc dwell with irttdwce. Di vine Wifdome wherefoever it is dwels with Prudence' y ihnr is, where God dorh inlighten the underftanding to conceive aright of the mi-fieriesofia!vjtion-,thereir dwcls with prudence, thati$,it directs the foule to an orderly carriage of life towards God and man, and in regard of it felfr, every way as it jfhoulddoc, inailcftares,

The Returning Back/IiJtr.

times and conditions, that is meant here by frn- * particular gift vvhcrby a man is fit to con-

fult and deliberate of things in particular to be done, in particular cafes of confcicnccs, and the like. Now wifdomandfrttderjcc they arc both to gether in Gods people, howfoever perhaps one ismorecxcellentthenanother. Some arc wifcr who have* deeper fearch of truths in generall: and fome are more prudent in their waies, thar are weaker Cliriftians for the mainc gcnerall truths. Yet there is not a goodChriftian, but he hath h much prudence as will bring him to Hea ven. But God giveth extraordinary wifdcme to Tome, becauf e they ;;re leaders of others. Yet though in Gods difpcnfntion there be a dif ference, yet in every Chriflian they are joyncd together, there is no Chriftian but he is wife for himfdfe, which is Tndwcc. This is as if wcrethcrfalt which feafoncth all other graces,; and knowledge whatfocver: for what is know1 ledge without difcretion, but a fooliflj hu-j mour^f what is paticr.cc but block iflmefTc, ifj a man doe not difcernc how, why and uponj what ground to he patient ? what is Rcligiouf- ! nc-fTc without this, but fupcrrfthion, and what isZealebutan indifirreet heate, ifitbecnot fca j foned with this Prudence^ yea, and what isj Conftancy it fclfe, but an indifcrcct rigour and ftifneffe without wir. So that it is the feafoning of all other graces whatfoever, that which puts bounds cncf meafurc unto all: Therefore hee joynes it with Wifdome, who is wfe and.vh u

frit:

SgR.XIV

Signes ofworld-lywifdome.

I.

The Returning Backflidtr.

confifts of a whole entire caufe, unto which muft be occurrence ofall cir-cumftances together, one defe&tmy make it to be finfull.So this is Prudence to dbferve a due or der cloathed with circumftances of the manner and feafon of every good aftion and duty,there-fore he joynes here Prudence Who uwifeandbc<Lj fhallundcrflandtbefe things) prudent and he flail know them?

Nowthefebethetwo graces that Jeade arid guide a mans life: there muft be firft a generall underftanding and light ofthefoule, and then there muft be a particular light to apply this ge nerall to particulars. Prudence 1$.$$ it were, the fteward of the foule,which difpenceth the light therof according to particular ©ccafions,

Now for Wifdome And Prudence,vi t will not in-fift longonthem,only we will draw towards a right difcerning cf them fquared and proportio ned to pur undci (landings byrefemblanorsofo-therthingsrforamanmay know what they are in divine things 5 byfome proportion to humane things.what they are there,as to give a little light to it.

He is a ivife,frudent man in the world that will befuretomakethegreatefthisfriend. So God being the greatcft of all and moft able to do us goodjheisawife and prudent man that makes him his friend,and cares not who he break with, fo he break not with God.

Aod we account him alfo a wife and prudent maninthe world,that like the wife fteward in the|

The Returning Back/lider.

4'3

i

the Gofpcll provides for the worft times: what courfe did he take for himfelfherein,he provides j for,as he fore-fees danger.So fpiriruall wifdomc and prudence will direft a man what is beft for his latter end 7 hiseternall reft and happines in a-nother world. Heavenly wifdome prefixcth to a man a full view of his latter end, and that which followeth thereupon in another world, and fo makes him provide before hand, and direft all things to that end. A wife man will not have things to leek, when he comes to make ufe of them,like the foolifli Virgins who had their oy le to feek when they flieuld have had it ready. He is truly fpiritually wife towards his latter end, that as he knows there is a ftate to cotnc,fo is tru ly prudent to have all things ready againft that time; hat confidcring the uncertainty of this life, he may not be furprifed unawares, likathofe glo rious virgins who had a lamp without oy le.

And a-nongft men he is alfo counted a wiJLs and frttdcnt man, that makes a right choice, for j this is wi/Jome, when a man difcerneth a dif ference, andanfwerably maizes his choice. 5/-i m.lemAter errors, faith one, LikenefTe is the mo-! ther of crrour.Therc is a likeneife between good \ and bad in the world,and betwcene truth and cr- j rour, now he is a wife man, who is not carcht' with thefe rcfcmblances, but difcerneth a diffe rence between tcmporall andccernall things,flia-dowes an d fiibftances, realities and appearances of things, and fuitably chooferh eternals be-fore temporal3,the favour of God before the fa- j

vour

"*

obferv.

Tlie Returning Back/lifter.

vourofmen, and in a word thofe things which concernecverlafting happines,before thofe that arepcrifhing^//^* i s fcen in choyce.By thefe fewinftances named,, we may fee what heaven- j ly wifdome andpruJwels, by proportion of w/f. I dome and prudence in carihly things. Nowcon-fidering that there is a better fhce in another world then in this,herouft needs be a wife'man that orders things fo,as that he may not loofee-ternky. Moft men in the world are penny wife and pound foolifh,as we fayrwife ro a particular' cnd,to get particular favors and riches,fb to farif-! fie their intcntions:but for the main which is w/VC ^^indeed,to look to their lafteftate andhappi-nes,and to fit their adions and courfes that wav howfcwarewifetopuipofc? how few provide for eternity? therfore no marvell the Prophet

live by ienfeand not by Faith.

Whi is wife and heflmtt nndzrjland thefe things? prudent and he (l)allktiow them?

Now the next thing to be obferycd hence is thi$,T,M the wife & prudent only know thefe things.

can know divine Truths and make ufe of them-and then obferve further, That true mfdtm and prudence carries men to Gods Word. Who is wife to ' underftandthefethinrs? by divine truth weegrow rwy£dr/Wm,the Spirit joyning wirhtheftme, \

& then we come to make a right ufeof the: there) muft be firfta fpititual wftom&prudence\K\\*\x- \ nedby theSpiric>erewecan make ufc of the word! Jj aright*.

The Returning Backjlider.

aright to taftc afcd rclifh it. Becaufc though the* SiR.XIV. word be light,yet light alone is not fufficicnt co caufe fight, but there muft concur unto the out ward light an inward fight.-gracemuft illuminate theunderftandingand put a heavenly light into the foule. As by the light within meeting with the light without, the eye being the inftrument of fight, applying it felfc to the thing, thence comes fight. So there be divine truthes out of us, wherwit h when the Holy Ghoft puts an inward light into the foul Dandified mfdom Midfrudc*ce> thea the inward light meeting with the light without,we fee and apprehend. The Spirit ther-fore muft joy nc to work Wifdomt and Prudence. Naturally we are all dead and have loft our fpi-rituall fcnfes, therfore the Spirit of God muft work in us fpirituall fences>fight and taft ; that we may fee,difccrn Scre^fh heavenly things; which ere we can do,there muft be an harmony betwixt thefoulc and the things>that is the foule muft be made fpiritua^anfwcrable to the heavcnlythirgs pitched upon^or els if the foul be not fet in a futa-ble frame 5 it can never make a right ufc of them. Now when the underftanding of a man is made wife by the Spirit of God, it will relifh Wifdome and Prudence. For the Spirit of God to gether with the Scripture takes the fcales offthe eyes of the foule, fubdises rebellious paffons in the affcftions, efpecially that rebellion of the will,putting a nev/reliflVin all,(o asthcy come to love,afFc& and joy in heavenly things. Now whenthefefcalcsof fpirituall blindnes nrefal-

The Returning Backflider.

SflR.XIV* j cn O ff c hc eyes of the foule, and when rebellion is removed from the will and affcdions,then it i s fit to joyne and approve of heavenly things, elfc there is a contrariety and Antipathy betwixt the foule and thefe things: as the body when the tounge is affedcd with fome aguifli humor, can-not rclifh things, though they be never fo good, but affe<5h and relifbethall things futing that di-ftemper. Soit is with the foule when it isnot in-lightned,it judgeth all things carnally, there be ing an Antipathy between the foule and divine truths brought home unto it,per haps a foule not inlightned or fanftified will apprehend the gene-rallitics of truth very well: but when they are preffed home to pra<flife 3 then unles the foule be changed, it will rifeupandfwellagainft divine truths,and rejcd the pradifeofthem. Without fubduing graceto alter and changethe foule, the affe&ions thcrof are like the March Suns, which ftir up a great many humors, but not fpending them,they breed aguifli humors and diftempers. So the light of the word in acarnall heart, it meets with t he humors of the foul and ftirs them; but if there be not grace in the foule to fubdue thefe affc&ions, it ftirs them up to be the more malicious,efpecially if they be preft to particu lar duties in leaving of finfull cdurfes: fo that the Spirit of God muft alter the under/landing, and fubdue the will and affe&ions,cre there can be a conceiving of divine truths favingly. Therfore before thefe a<5ls r he joy nes thefe graces: Who is

The

The Returning Backflider.

4'7

The ufc hereof is this much, not tocomcto the divine truth of God with humane affe&ions and fpirits,but to life up our hears to God. Why Lord as things themfelves are fpirituall, fo make me fpirituall, that there may be a harmony be tween my foulc and the things 3 that as there is a fweetrelifh in divine truths, fo there may be a fweet taft in me,to anfwer that relifh which is in divine truths, that the wifdome of thy word and mywifdomemay be one, then a man is wife. There is notthecommoneft truth, or pra<fticall point in Divinity,but it isa miftcry and muft be divinely underftood,and muft have frttdtnce to go about it as we fbould do.Repentance and the knowledge of fin,it is a miftery 5 till a man be f an-<5Hfied in his underftanding, he can never know what fpirituall mifery is 5 tillthe inward man bee inlightned and fandlificd to know what a contra riety there is between fin^nd the Spirit of God. As no man can know throughly what ficknes is, but he that hath bin fick, for the Phifitian doth not know ficknes fo well as the patient who feels it.So it is with a holy man fanfrfied by the Holy Ghoftjtcll him of fin,he feels it,and the noifbm-ncs of it,the oppofitionof it to his comfort and communion with God. Only the fpirituall in lightned man can tell what Repentance,fin,for-rowfor fin,and rhe fpirituall health of che fbu! is. Therefore it is faid here, Who u wife, and who- is prudent? and he Jhall under ft and thcfe t

The end

Sermon.

_

SBK.XV."

THE

FIFTEENTH

SERMON.

Hos. 14,9. Who is wife and beJbaH und&fland tbefc,

tbingtfprudenf and be/ball know tbem? for the wayes of the Lord are right, '

JbaBwalke in them, bu ' JbaQfall therein,

T length by divine

?P ce ' w f are C0f ne unto theconclufionofthis ftort Chapter, wherin the Holy Ghoft from God hath ihewed fuch bowels of «~- ^,w ,«—.-- mercy and tender cotnp.-'f-fionuntomiferable finners, incouraging them toreturneuntotheLord, by many and fevcralj arguments,bcing formerly infifted upon: our laft

The Returning Backflider.

laft worke was to fliew you what prudence was, the difference of them, and how that none without thefe endowments are able to know and makeufc ofdivinctruthes and mifte-ries of Religion. Who if wife and htfidllunJerflan thefe things ? pruJwt a^hcfha^l kn&w them?&c.

We came then to fhrw that there muft be Prudence and Wifdmt> before we can underftand divine Truths, there muft be an illumination within: it is nor fufficient to have the light of the Scripture outwardly, but there muft be a light of the eye to fee: there muft be wifdome and Pru dence gathered from theJScripcures. Now Wifdome and Prudwcc^f they be divine (as here is meant) it is not a difcreet managing of out ward affaires of our perfonall condition, but an ordering of our courfc to Heaven-ward. Where fore a man may know whether he be wife and prudent by his relifhing of divine Truthes, for orherwife hee is not wife and prudent in thefe things which aiethemaine.

Now having (hewed, that onely the wife and prudent can conceive and make a right ufe of thefe great things delivered, he comes to fhew and defend the cquiry ot Gods wayes, how crooked foever they fecme toflefh and blood : thefe things ought to be hearkned unto, becaufe they arethe wayes of God.

The wayes of the Lor dare right.

By wajes here hee underftaadctn the whole | Law and Gofpell, the whole word of God,; which he calleth r/e/^,not onely becaufe

E e I.They \

Tbe Returning Backfltder.

i,

Gods tvayes to

ttt.

1. They are Righteous in themfelves t but

2. Becaufe they reforme whatfoever is in us andret'tifie us,and

j. Worke whatsoever is netdfiM for oar good

andfalvation. Now more particularly,^^ wayes arc

1. Thofc wayes wherein he walks to MS : or

2 . The wayes that he frefcribes us to walk m^ and

3. Our waycs as they are conformable to bis. Any of thefe are the wayes of God, of all which more hereafter.

The wayes wherein he walkes to us, becaufe many of them are untraceable as unfei cheable to us,are not here meaftt. As thofe tfEletiion, Pre-dejtination and Reprobation: the reafons whereof, if we take them comparatively, cannot be fcar-chedout, why God fhould take one and not ano ther, it is an unfercheable way. But take a man (ingle(out ofcomparifon)the wayes of God will appeare to be right, even in that harfh decree which many men {tumble fo mqch ar, for none are ever brought in the execution of that decree to be damned, but you (hall fee the wayes of the Lord right wh® a long time together offers then" a great dealeof mercy,which they refufing, anc refilling the Holy Ghoft,taking wilfully contra ry courfes., work out their own damnation. So that at length the ifFue of thofe unfetchabl< wayes will appeare to be right in every particu lar, howfoc^er the comparative reafon at th< firft, why God fingles out one nun and not ano ther will not sppeare.

A

The Returning Backflider.

K

As for the tvayfs of his Providence,^ governing the world and ruling of his Church, this is the way of God which is right: all which wayes though we cannot in all particulars fee in this worlds yet inHeaven in the light of glory we (hall fee what cannot now befeene in the light of grace and nature. For there be mifteries in Providence , who can tell the reafon why of men equally good one ftiould be forely affli<3ed, and the other (hould goeto Heaven without anyaf-fliftion in a fmooth way ? none can give a reafon of it, but wemuft fubfcribe to the hidden wif-dotneofCiod, whole waycs are unfcrchcable in \\\$?rovid:nce^ yet are they moft right, though they be above our conceit. If we could conceive all Gods wayes, then they were not Gods wayes: for in his waiesto us he will fo carry them as he will fli?w himfelfe to be above and beyond our ftallow conceirs.

But the wayes efpecially here meant, are the wayes which he prefcribesus to walkein, and

they are,^ ,

1. What we wtift Mtifvc^nd then,

2. WkAtmwnftdoe, there is, firft^obedhnct of Faith,w\& then

obedience of Life_j.

Thefc are Gods wayes prescribed in the word and only in the word.

Now ourrvays, when they joync with Cods n^5,thatis, whenourlife, purpofesand^dc-fires of the inner-man, in our fpt>eches 5 carnage and convention agree with Gods wayes, then j

E e 2 ifl

411

&c,

Tbs Returning Baekfliden

Pfal.aj.i6.

V^ipf ome fore they are Godswayes, the juft frail walkw them. They fhall walk in thcfe waies,that isjin thofc waics which God prefcribeih. As for thofc waics wherein God walkes to us, we have not fo'much to do here to confider them. But by walking in the wayes which he prefcribes, we (hall feelethat his wayes to us will be nothing but mercy and truth. The wayes of the Lord an right, thofe w.ayes that he prefcribes to men to be beleeved and done, they are right & ftreighr, that is, they are agreeable to the firftrule ot all. Right is the judgement and will of God: He is the firft truth and the firft good, the prime truth and good5 which muft rule all others^ tJWtnfura met/brans ,M they ufe tofpcake in^chooles,the meafurethat mcaiures all other things: for all other thingsare only fo farre right,as they agree to the highcft meafurcofall, which is Gods appointment and will. So the wayes of God we faidtobe^^/, becaufethey agree to his word and will: they are holy and pure, as himfelfe is juft, pure and holy.

The WAJCS of the Lord aye right. Right, as they agree to that which is right and (height, and right likewife, becaufe they leaddiredlyco anghtend. We know a right I line is that which is the (borteft betweenc two tearmes, that which leads from point to point is the fhoitcft of all other lines. So Cods wa are right and freight, there are no other wayes which tend dircdly to happincffr, without error, but Gods wayes, all other wayes are

crooked

The Returning Backflider.

crooked wayc$. So Gods waycs arc right, as they looketo God, and as they lookc unfo nil other infcriour courfcs : they arc right to ex amine all our waves by, being the rule of them. And they are right, as they lookc to Gods will and are ruled by him.

The way fs of the Lord are right. Hence obferve we in the firft place, that the firft thing we (hould looke too in our convcrfa-tion,muft be to know this for a ground,

That man u not dfrcfcriber of his owne way, and • that no creatures mil it a rule.

We mud imbrace therefore no opinion of I any man, or any courfe inpyncd or pvefcribcd i by any man, further then it agrees with the firft truth and the firft right, Cods rvaycs are right: right, as a ftandard that is a menftireto meafurc all other meafures by. So Gods will and truth revealed is aright rule, and the meafurc of all other rules whatfoever. DiredHons therefore which we have of things to be belcevcd and done from men, muft be no further regarded then as they agree with the firft ftandard. Ther-fore they aremiftaken, and defpcrately mifta-kcn, that makeanv mans will a rule, unlefTc it bcfubordinatetothat which is higher, at which time it becommeth all one with the higher rule. When a man fubordinates his dire&ions to Gods, then Gods and his nreallorr. Other-wife without this fubordinarion, wee make men cods, when wee make their will a rule of our Obedience. The rvaies of the LerA are right.

E e ? But

SBR. XV

Obfcrv.

Tbe Returning Eackjliden

SB K. X V. But of this onely atouchby the way: themaine point hence is

obferv*

Pro y. 30

i Tim. 3.1 6,

ffei.

The Word of the Lord is every W4y perfect and britgs us to perfection.

Aswcmay fee atlargeproovcd.P/ip.^&c. Where whatfoever is good, comfortable, pro fitable or delightful!, either for this life or the life to come, is all to be had from thence. And the Wifeman faith,!; iwji wordofGod i*pure,&c. A fitnilitude taken from gold which is fined till it be pure, asitisexprefledinanotherplace, 7hs words ofthe Lord,ire pttre words, atfilver tryedin d fornace of earthy and purtfed feven times. And fo the Apoftle to Timothy. ^All Scripture is gi ven by infiirttiw of God, and is pro fit able fir Do-tfrine,for Correction, for Reproofe for Inftructio# in Righteoufnefft, that the man of God may he per-fe£t fhrottthly formfeed unto aU^drvorkes.

Since then the wayes of God are fo right, juft, pure and perfedt, this is fir ft for Reproofe of them that add hereunto: as our Renvdiadver-faries^ who do herein by their traditions and ad ditions, condemne God either of want of Wife-dome, Love and Goodneffe, or ef all. So as all defedh charged upon the Word, are charged upon God himfelfe, who did not better provide and fore-fee for his Church what was good for it.. But the Wife man condemned! thisthcirau-( daciousboldnes,where he faith, AddihounrtiM-\ tvhis words, leafthereproovetbee, and t hot* be found \ alyar. They barre reading of the Scriptures, or : to read them in cnglifli 'efpecially, Icaft the

The Returning Backslider\

4*5

people become Hcrericks. They thinkc it fafc to reade their pwne bookes and idledrcames, but rejeft the Word of God, and then ( as le-remy fpeakes) What mftJhm if in them ? Surely none at all, for the only wifedomc is to be go verned by Gods moft holy Word.

A^ainc, it is for Inftru&ion unto us, to reft and rely upon this fo holy, right, pure and per-fcdl word. Since it is fo furc and firmc, we arc to reft upon the Promifes, and tremble at the threatnings, though we fee not prefent perfor mance of them, becanfe not one of them (hall Failc. For (farh Chrift) Heaven and Earth \ frail pafi avay^ but one jot and tittle of the Law { Hull not fait. 'What maketh fo many judge-' ments to overtake men, but their unbelicfc { what made their carcafes to fall in the wilder-ncffe, fo as they conld not enter into the land of Cavaa*, but their unbelicfe '. for ( faith the text of them) They conld not enter, bccaufe ofun-beliefe. Infidelity and not bcleeving God, is the rootc and caufc of all our woe. It beganne with our firft Parents, and it cleaveth too clofc unto us, even unto this day. This commcth from our Atheifmc and fclfc-Idvc,that if a mor-tall man promife or fwcare unto us, we beleeve him and reft upon his word : but all that the great God can doc unto us by Promifes, Com-mandemcnts, Tbreatnings, Allurements, and gratious Examples, will not make us givccre^ dit to his word, but rather believe Satan, anc our owne falfe and deceitful! hearts. As for in-

E c 4 fiance,

SB*. XV.

rfe. 2.

The Returning Backfliden

SER»

Ifa.f©.io

2LXlftance,God hath promifed, that if our fins wtrtas latfcarlct, yet he will make them whiter then the fnow, though they be never fo ftrong for us, y ct he hathfromifcd to fubduc them.li our wants be ne ver fo great, yet if we willtiuftin God 0 he hath promifed to relieve us,and hathfaid, that hewitt not fait w nor for fake ut, if we call our care upon him.So for the threatnings,we muft beleeve that there is never a one of them, but they (hall come to pafTe, as fure as the promifcs fhall be made good.If thefe thoughts were firmely fetled in us, that the wayes of the Lord are right, and therefore muft be all accomplished in their time, it would make us reftleffeto flic from fin, and the punifli-ments threatned, which all lyeatthedoore, and will quickly be upon us, if they be not avoyded by found and hearty Repentance.

Laftly,if every commandement be right fure and juft, then when God comrnandeth doe ir, though the apparent danger be never fo great and though it be never fo contrary to fleih and blood, pleafure, profit or preferment, yet know it is firmeand fuie,and that cur happinefle ftands in doing it, our mifcry in difobeying it. As we know it was with <^fdam : what afud-daine change did his difobedience worke in himfelfe^aiirhe world fince being leavened with that miferable contagious fall of his. And for the whole word, this is a general!, we never want any good, but for want of love and obedience unto it. Greatprofperity [ball they have ( faith Da vid) who love thy law, and no evittfcallcoweunto

them,

Ihe Returning Back flitter*

4*7

them. And we never had nor (hall have any hurt,' Si*« JCV, but from ourunbeliefe and difobedience tothc holy, pure and perfeft word of God, which is attended with comfoitand profperity here, and cndleffe glory hereafter.

The wayes of the Lor dare right. In the next place, if the wtyesoftbe L$rd be right And flreight, fo ftreight that they leadcdi-redly to the right end,thc n it is cleere,

That the fafl way to come to a good and right en A olferv.

is to take Gods wayes. For it is a right way,and the

right way is alwaycs the fhortcft way. Therefore

when men take not Gods wayes, prefcriptions

andcourfesjthcy gowidcabou^and feldomeor

I never come to their intended end. Gods VPAJ is

j the tight way, and therfore brings a man to his

' right end. Sometimes men will have their tur-

! nings, their divcrttcuU and vagaries, but they

. find by experience that Godsrvtyes theyarethe

; right wayej, fo as they never attaine to comfort

. and peace untill they come againe into thofe

i rr^w.Goduntillthenfuffrreththemtobcfnared

! and hampered.and to eatc the fruit of their ownc

! waies, and then chey fee the differenceof Gods

waies and theirs, and that Gods waies are the

beft^and the ftreigbteft waies unto true happines.

Indeed God fuffcrsfometimes men that will

have their owne wayes, to ccme quickly to

them, asfome menhaden to be rich, and God

fuffers them to be rich haftily : yet they are

none of Gods wayes which they take, but

climbc up by fraud and deceit. I but that is

The Returning Bickjlicter.

SB*. XV.

only a particular end, which God fuffercth them to attaine by bie way es : but what will be the up. fhot * Where will all thefe wayes end at length? furcly in Hell. For when a man goes out of the right,aad ftreight,and dired way, to be great in the world, he is like a man who goes out of his way,which is further abou", who yet when he is in that way goes on through thicke and thinne, becaufe he will gaiae fome way. Hce goes on through thickets and hedges, fairc and foule, where hce gets many fcratches, brufhes and knocks. I>j any think in the world to artainc his particular ends, without the direft waves of God, God may fuffcr him to atraine his parti cular end, but wkh many flawes, knocks and brufhes upon his Cvonfcience, which many times hecarrieth with him unto his grave, and findcs it a great deale better, both to attaine unto his particular ends by Gods wayes, and to have no more of any thing in the world then he can have with a good confcience. For though they be good men, ofc-timcs Godfuffers fuch men to have bruifes in their confcience all their dayes ; that they and others may know, that the beft way, is the ftreight and right way, which at laft will bring us beft to our end.

Having thus made it good, That the wayes of the Lord are right ; now for conclufion of all,the Prophet begins'to (hew the divers effeds thefe right rvayes of God have in two forrsof people, e t gW/)' an dm eked.

i . Thtt the jnftfiall tvalke i» them :

2 .

The Returning Back/!ider+

2. 'That the tranfgrejjcrs fhall falii herein.

1be juftfhtll rvaike in them $ who be the iuft

i r ~ i rr <? i ' • n

men here Ipokcn oft? buch are juit men who! give to every one their due, that gives God his due in the firft place, and man in the fecond place, whereby it is framed. Tkejuft flail nralkcl in them • that is, they fhall proceed and goe on in them till they become to the end of their race, the Salvation ofchcir foulcs. And more particularly.

Juft mcn,firft are fuch>who have a rcfpedt un to all Godscommandemcnts.P/li 19. ^.Though in their difpofition they find fome more hard to them then others, yet they doe not allow them-fclvcs to breake any, but ft rive To much the more carncftly and conftantly to obfcrvethem 5 as they ' findtheir natures oppoiue to them. Now Hy-! pocrites howfoever they doe many things in fliew,yetHke Herod md Itta'as, their hearts run in | a wrong channel!, they allow themfelvesto live j in,and like of fome finne. The young man in the Gofpcll, had not a re.fpeA unto all Gods Com-mandements, though Cirift loved his aimiable parts; tothis purpofe Iiimts faith, Whomever frail kcepe the whole. Law, and yet cffittd in one print, bee is guilty of M. Thac is, he who al-lowcth himfclfc in any .one finne, he is guilty ofall. Aske/W*f, is murder good ^ he would have faid no : but hec was covetous and al lowed himfclfc in it, and fo drew upon him the guilt of all the reft. God is hee who forbids finning r.gninft them all: hec who forbids one,

forbids

4»9

SEK.XV.

•t)«ft

Gods

Mat. 19,

__

Sm. XV.

2.

They doe things

The Returning Backflider.

to

. 11

forbids all: and being rightly turned to God>thc fame authority makes us leave all: it is not fin,but the allowance of it that makes an Hypocrite.

Againe, they doe things to a good end, the glory of God, and the good of man. For want hereof, the almes, prayers and fading of the Scribes H\&?hArifees (becaufethey did nothin» out of love to God or man, bur. for vaine glory andcarnall refpedb) are condemned ofChrift. So fome are brought in at thelaft day faying, LordtLord, have we not in thy namefrophccied, and in thy nawt caft out Divels, andin thy name donz_j many woaderfutl w&kt:And yet Chrift profefTeth not toknowtheni^bot calleth them workers of iniquity. They had Gifts and Calling and deli vered true do<ftrine>d^. But here was their fai ling, They prophesied in his Name^ but not for his Name. Their a&ions were good in themfelvcs, and for others, bur the end of them was naught, and therefore both they and their workesarc condemned. Yet this is not fo to be undcrftood, but that Gods children have fomc thoughts of vaine glory which accoropanieth and creeperh into their beft aftions, but they doe acknow ledge this fora fin,confc(ft ir,and defire the Lord to pardon and fubducif, and then k fliall never belaid to their charge. Bccaufe having of in-jfirmities is not contrary to finceri y>but allowing [of them, and living in them, in which cafe the | Lord is more pleafed with our humiliation for iour finne, then the motions to vaine-glory did I offend him

ThirJIy

The Returning Back/!ider %

Thirdly, adcfirc to grow in grace and to be come better and better is a fignc of uprightnefTc: Chriftian Right eoufneffe,as it fees (till need,fo it ftilldcfircs more grace and leffe fin, becaufcbe who hath a true heart, feeth both the want and worth of grace, & feckth his want. A manfeclcs not the want of Faith, Humility and Love, till he have it in fome fort, as if is faid ^fo/.j.i 5. As many as wt perfect Art thus minded, to wit, fo many as are upright^ 11 is one.

Laftly, this juft uprightnetfe is knowne by love of the Brethren^ ttit we know we are tranf-Utcdf'om death to life, becaufe we love the br ether en. Contrary to which is that difpofition which en-vieth at all things which fuites not with tru ir hu mours, zslAmcs fpeakethof thofc whoprefernr men, and have their perfons in admiration in re gard of outward things defpifinginferiours.

If therefore we will ever be counted righteous perfons, let us keepe thcfc rules fet downe here, have a refpcd: to all Gods Oommandemcnts, do all things tothe glory of God, dcfire to grow in grace,and love the brethren.

And fo it is alfo for Confolation unfo fuch who arc thus qualified: for unto them bclongeth all the promifes of this life and of that to come, I they are in a blcfTcd cftate/or all things arc theirs, bcc^ufe they are Chrifts, therefore ir is their boundcn duty hnving an upright heart to re Joyce in God,as the Prophet fpeakes: Rejtue in the Lord ye righteous->for fraife u comely for the upright. None have caufe to rejoyce bur upright men.

SIR. XV,

3-

<A ekfne to grow tngr*i.t.

4-Iy hie of tie

brethren.

rfe i

i Corj.ai.

Pf.il.'5.1. PfaLjrulc.

The Returning Backjltder.

SB*. XV,

Object.

5-175

i. Bccaufe they of all others have tit]e and right to joy: 2.Becaufe they have command to doe it, feeing Heaven is theirs, all the promifes are theirs a and they are heires of all things: it is a comely fervice and the work of Heaven.

Agatnft this fome obje<5t. O but I find many fianes, paffions and infirmities in my felfe, how then can I joy in Go4

To this we anfwer briefly, that the paffions and infirmities of Gods fervants^are not contrary toChriftian uprightncs and righteoufiicflfc: for Saint lAmes faith, that Ellas was A wanfabject to like fastens and infrmitics as we are, yet he was a righteous man, though a man fub je<ft to the like paffions as we arc. Therefore the paflions o f Chriftians are not contrary to Chriftian, butto legall righteoufnes. But we are notiwdertbeLaw but mder Grace. The firft Covenant of works bids us have no fin. The other Covenant bids us allow no fin,this much is for that QjefHon,what is meant by juft mtn. It remaines now that we fhould further enquire into that myfterie, how it is that jufl men walke in the wayes of God, and prof-per therein: when yet wicked men called tranf-greflbrs fall therein. Butthisbeingamiftery,by your patience we will take time to unfold what we have to fpeake hereof the next time if God be fo plea fed.

The end of the fifteenth Sermon.

THE

THE

SIXTEENTH

SERMON.

Hos, 14.10,

The vayes of the Lord are right , tlxjuft jbatt walke m them 5 but the tranfgreffbrs U fall therein.

O D S Children have their times of deadnefle and de-

, fertion, and againe their times of quickning and re-joycing: weeping doth not alwayes rcmaine untothem for theii portion,

rmthin the morning : in the vyorft times the Saints have alwayes fome comforts afforded them which fupporteththem agamft all thcftormes and temperas they indure : they have alwayes a Go (be* to fly too, others fliall perifh in that way wherein they (hill walke and efcape.

7he jttft fall walke in them, but the trwfgrejfirs

fall fall therein.

Thus

SiR.XVI.

pfal.jo.f. .

SuR.XVL

The Returning Back/lider.

Thusfarrc wearcnowcomein the unfolding of this Chapter, having (hewed Gods rich and incomparable mercies to miferableand penitent finncrs, how ready God is to embrace fuch, as this rebellious people named were, with all the arguments ufed to make them returnc unto the Lord: we are now come at laft unto the up-fhatofall, adifcovery of the fevef all effeft and work Gods word hath upon both forts of people here named and aymed at.

The ]»(t /ball walke in them, but the tranfgre/ors flail fall therein.

Thefe were very bad times: yet there were juftmen, who walked in the wayes of God, fo that we fee.

In the worft times God will hdveal wayes a people that/hall ]tijlifewifidome^>.

God will have it thus,even in the worft times, *H walkeinthem: though before he u wife and who uprude%t? yet here he (hewes that there fhall be a number who fhall walk in Gods wayes. Who though they go to Hea- j vcn alone, yet to Heaven they will though they | have but a few that walk in Gods wayes with them, they will rather goe with a few that way, then with the wicked in the broad way to Hell: alsvay God hath fome who fhall walk in his way: for if there were not fome alway who were good, the Earth would not ftand 5 for good men they are the Pillars of the world who uphold it. It is not for wicked inens fake that God upholds the frame of the creatures, and that orderly govern.

raenr,

The Returning

incnt,wciccail is to gather together thenumber of: his ele<5r,of whom in Tome ages ther are more and in fome lefleofthem bornc,theraf\cr asGod breaths and blows with his Spirit.For according to the aboundant working of the Spirit, is the number of the cleft. Yet in all ages there arc fome,becaufe it is an Article of our Faith, to be lieve a My Catbolihe Church. Now it cannot be an article of Faith unles there were alway fome that made this Catholike Church: for els there fliould bean aft of faith without an obje&.Ther-fore we may alwayes lay j I believe that there arc a number of ele& people that walke in the wayes of God to Heaven-wards.

And whatis the difpofition of thefe fome? to have a counterrnotion to thofe of the times and places they live in. Some arc foolifh, not caring for the way rs of God, cavilling at them. But ihtjttftfia// walke in thfm\ that is,they take a contrary courfc to the world that Heights wif dome. Thus in all times it is the difpofition of Gods children to goe contrary to the world in the greatcft matters of all. They indeed hold corrcfpondcncy in outward things, but for the maine, they have a contrary motion. As we fay of the Planers, that they have a motion con trary to the wrapt motion, being carried and hurried about every twenty foure houres with the motion of the Heavens: they have mother motion and citcuit of their owne which they pafTcalfo. So his with Gods people, though in their common carriage they be carried wrh

F f the

The drffofitit* of ]u we/i in

StR.XVI

Gen.«.

Gen. 18

Phil. 2,2

PhiLj.lo.

The Returning

the common cuftomes and fafhions ofthe times; yet they have a contrary motion of their owne, wherby being carried by the help of Gods Spi. rittheygoeonin a way to Heaven though the world difeerne it not, they have a fecret contra. ry motion oppofite to the fins and corruptions of ~ e age and times they live in.Thcifore in all a -ges it is obferved for a commendation to goe on in a contrary courfe to the prefent time$.2v&f& in his time^^ in histime,and Paul In his time, who com plains^// menfeeke their owne: It is a ftrangc thing that Paul ihould complain of all mwfeekivg their owne^ even then when the blood of Chriit was fo warme, being fo lately fhrd, and the Gofpell fo fpread : yet aUmenfeeke their ownc. And he fpeakes it with teares, but what became of Poland Timothy and the reft ? But our eon-werfation is in Heaven from whence we leoke for ttse Saviour •, the Lord lefas Chnft,&c. Let all menfeeke theirowne here below as they will, we have our converfation contrary tothe world. Ourconverfation is in Hew en > &c. So that they hold out Gods Truth in the mid ft of a croakec and perverfe generation, that is wh«n every man takes crooked wayes and courfes in car-nail policy, yet there area company that not-withftanding, walk in the right wayes of Goc cleane contrary to others. The juft will-walk in the right wayes of God. As holy foflw-a f aid Choofe you what y@ii willdve, but howfotver I and my fathers houfe will ferve the Lord. So when fell from Chrift fora fit, becatifehis

Do.

ma.ny

The Returning Backflider.

4*7

Dodrinc fccmcd harfli, /V/?r juftificd that way, when Chrift asked him, will yeealfo leave me with the reft who are offendedc'lW (faith he) wkttkrJk*Hweg*e? wehavetaftedthe fweetnes oUheword,and felt the power therof: whether flail rve go Lordjhon haft the words of eternall life. So Gods people have an affcdion, carnage and courfe contrary tothc world.

T he Reafon is taken from their owndifpofiti-

Rtafi*

Vfi.

on D they are partaker of the divine nature, which I * A J «. carrieth them up toGod-wards againfl the ftream I and current of the time.

TheUfe hereof (hall be onely a Tryall of our fclvesin evill times, whether or not then we juftifie Gods wayes and the beft things.If we doitisafigneweareof the number of Gods e-left: to defend and mainraincgoodcaufcsand right opinions,efpecially in divine truths,which is the beft charafter of aChriftianrothers in their own fpheare have their degree of goodncfTe,but wcfpeakeof fupernaturall divine goodnefle, a man may know he belongs to God,if hee juftifie wifdome in the worft times: if he fland for the truth to the urmoft,thinking it of more pricethen his life. Ir is the firft degree to Religion, to kate^ father and mother, wife andchtldren } andall for the Luk, 14.16. Gofpell. Now when a man will juftifie the Truth with the loflfe of any thing in the world, i: is a fignethat man is a good man in ill times.

Thetfcre in ill times let us labour to juftifie trutfti, both the truth of things to be beleeved,

F f 2 and

The Returning Backflitter.

Si>»XVJ«! and all juft religious courfes, not only in caic o ""* oppofition being oppoftd, but in example

Hcb.ii. 7 , though we fay nothing. Noah condemned the

world> though he fpake not a werdjby making

mdrtxfaL#,$ttlmtKi though he told not al,

Sodom of their faults. So a man may juftifie goo

things though he fpeak not a word to any man :

for f uch a ones life is a confutation and {efficient

witnefiTe for God againft thr world. Therfbre it

is Roodjt hough a man do nor confront the world

inhisfpeeches: yet nocwuhftandiog atleaftto

hold a courfe contrary to the world in his con-

verfa° ion* we have need of a great deal of courage

to do thisrbut there is no heavenly wifeman, but

he is a couragious man^though in his owne fpi.

rit^hemaybeaweakeman, yet in cafe of oppo-

firion, Grace will be above Nature, hee will

fhcw then his heavenly Wifcdome and Pru

dence and of what mettall he is made by jufhfy-

ingwifdomeinall times: The juft fiatt walkz_j

therein. But to come more dirtft.y to the

words.

The Iitft fia/l walke in them. A juft and righteous man that is made juft by them (hall walk in them. Hence we may obfcrve,

before they can walke, Walking is an adion of life, hercmuftbelifc before there can be walking; amanmuft fiifi havea fpiriruall life, whereby he may be juft, and then hee will walke as a juft man. For, as wee lay of a Bowie (it is s comparifon) it is firft made round and

then

The Returning Btukfltden

43?

then it runs round,foa man is firft juft and then ; ^^XVI

hcdothjoftly.lt is a conceit or the Papifts that

good works do jiutifica man: Luther ['dyes weli,

that A goodnun doth good works. Good workes

make not the man,fruit makes not 'he tree, but

the tree the fruir. So we arc juft firftj and then we

walk as juft men. We muft labour to be changed

and to have a principle of fpirkuJill life, then we

fhall walk and have ncwfcc^eyes^tafl^arcs^and

fcnfes: all (hall then be new.

Againe,in the fee^n J place, the neccfli y of it appearcs hence that there iv.wft be firft Ipirituall life in the inward manure a man can walke. Be-cai fe there will nr t els be a harmony and corr> fpondency betwixt a man and his wayes. A man will not hold r thofe waycs that he hath an An tipathy too : therefore his rmurc muft be altered by n higher principle, before he can hkeand de light in the waves of God. This is that which Gods children defire fiift of God^that he would alter their nr.tures,inlighten,cliange and quicken them,\vorkci>rongly and powerfu'ly in them, thatthey may havea Sympathy and liking unto all that is good,, firft they are juft and then they wall e in Gods wayes.

Tbcluft fid I walkein them.

In the next place, we may obferve hence, Thatd luff man be Being the prudent and wife man he walks in Goetivr^es. That is fpirituall wife jdomc and prudence, together with Grace, Righteovifneife and lufticc, they leade to wal king in Obedience. Let no man therefore talk 1 Ff? _o

Sm.XVI

Pro. 14.8.

Mat 7*

The Returning Backflider.

of grace and wifdomc or prudence altering him, further then he makes it good by his walking. He that is juft walks as a juft man; he that is wife walks wifely,he that is prudent, walks prudent ly. Which is fpokcnto difcover Hypocrifiein men, that would be thought to be good ChrifU-ans and wifemen,becaufc they have a great deale offpecuiativc knowledge.I but lookeweroour waies,let them (how whether wee be wife or foolifhjuft or unjuft://^ man be wife,he Is wife for himfelffa Salomon faith)ro dired his own waies. The wi(dome of the wife is to underftwd his ewnt^> vpdy that he i* to ivalke /#.If a man have not wife, dome to dired his way in particular to walke to heaven-ward,he is but a foole.For a man to know fo much as fliaH condemn him and be a witnefTc againft hira aod( yet not know fo much as to lave him^what £ mifcrable thing is this t Now all o-thcr men that know much and walk not anfwe-rable, they know fo much as to condemhe them and not to fave them.Our Saviour Chrift he calleth fuch>yW/ft£#/7<j/w, that know and will notdo:founlefletherebca walking anfwerable to the Wifdomt and Pmfancc prcfcribed, a man is butafoolifhman.

Therefore let it be a rule of tryall, would we be thought to be wife <wdprudtntj»ft andgood ? Let us looke po our wayes, are they Gods wayes? doe we delight in chefevvayesc' and make them our waies, then we arc nv/? 3 prudent and jttjt.

The lust flaB walke in them.

The Returning Backflidcr.

fis the lujl fluff rvMlke in them $ fo whofocvcr walks in thcm,mj»ft>i*ife*xdpruJc»t:fot is not he prudent who walks in thofc waics that Icadc direcftly to cternall happincflc t is not he a wife-man that walks by rule in thofc way cs where he hath God over him to bee his Rrote&or, Ruler, and Defender?is not he a wife man who walks inthofewayes that fits him for all conditions whatfoevcr,profperityoradvcrfity,iifcordeath, foralleftates? he that walks thcrfore in Godi waies muftbethconly wi(e man.

Nowvvhat things doth this walking IB the wayes of God imply?

Fir ft, Pcrfpicuity.thofe who walk in the waies of God, they difccrne thofc waies to bee Gods vvaycs 5 nnd difcerne them aright.

Then when they difcerne them to be Gods good waies, anfwerably they proceed in them from ftcp to (tcp,for every adion is a ftep to hea-vcnortohell.-foajuftminwhcnhe hath difco-vercd a good way,he goes on ftill.

And then he keeps an uniform courfc, for fo he do' h who walks on in a way ,hc makes not in dentures as he vvalks,but goes on fteady ia an u-niform cour(e,ro a right cnd.So a juft man when he hath fingled our the right way.hc goes on in th.u fleedily and uniformly.

And likewife where it is faid the juftvvaUccs inthem,itimpliesRefoiunontogoon in thofc waies rill he come to the end,thougH there bee never fo much oppofinon.

But how (hall we know whither we go on in this way or not? F f 4 Firft

San.XVI.

in Gods wa*t

implies.

I.

Per/picuity tt

1.

To proctedin

them.

courje*

The Returning Backflider<

Firft,he that goes on in a way the further hee hath proceeded therein, looking backe, tha which he leaves behind feeracslerfcr and IcflTer in his eye, and that which he goes too greater and greater: fo a man may know his progreflc in the wayesof God, when earthly profits am pleafurei feemc little, his former courfes a pleafures fceming now bafe unto him, when Heaven and heavenly things frenic neere unto him, itisafignehc is Peere Heaven: ncere in time,, and neerer in difpofition and in wifeJome todifcerne, becaufc thebeft things are grcateft mh ! seyeandefteem.!nthiscafe, itisafignethat fuch aone is remooved from the world, and is necre unto heaven,having madeagood progrcffe in the wayesof God.

It implyes likewife in the fecond place, an uniforme courfe of life. Such a oee dorh not duties by ftarts now and then, but conftantly, therefore wcmuft judge of men by a tenure of life,what their conftant wayes are: fometiraes though they be good men, they may ftep awry into an ill way, and yet come in againe. Some times an ill mm may erode a good way, as a theife when hee croifeth the high-way,, or a good manftepsoutof the way, but this is not their way >thcy are both out and to feeke of their way. A wicked man when hee fpeakes of good things he is out of his way 5 he £<5h a part and affumesa pcrfbn he is unskilful! to sihther-fore he doth it untowardly. But a mans way is his courfe,a good mans way is good though his

The Rctuwini Backe/IMtr.

ftartingsbcill, and in ill mans way is naught, though for paflion or for bieends, he may now and then do good things. Therfore considering that the walking in the waycs of God is uniform and orderly : let us judge of our felves by the te nure of our life,and conrfe thereof. And let thofc poorc foules who thinkc they arc out of the way, becaufe they run into fomc infirmities now and thcD,comfort thcmfclves in this,that God judg-eth'notby fin§l?adions,but according to the te-nureof a mans life f what he is. For often-times Godschildrcngainc by their flips,which makes them lookc the more warily to their waycs for cverafterthat. He that walkes in the way to Heaver*, if be be a good man, hcc lookesto make furcr footing in the waycs of God after his flips and fals. He labours alfo to make fo much the more haflc home being a gainer by all hi« flips and .fals. Let none therfore be dif-couragcd, butlctthcm labour that their waycs and courfcs may be good, and not only fo, but tobeuniformCjOrderly and conftant, and then they may fpeake peace to their owne foules, be ing fuch as arc here defcribcd, Jht luft (hall walk in them.

Againc, he that will walke aright in Gods waycs, he mud be rcfolute againft all oppo fi-Jon whatfocvcr: for wcc meete with many lets,hinderanccs and fcandals> to ririve us out of the way. Sometimes the ill lives of thofr who walke in thefe wayes,fometitres their flipt; and fals>fometimcs per(ecution 3 and our ownc

natures

SIR. XVI.

The Returning

naturesare fulof fcandals,fubje<a to take this an«f that offence,and then we arc ready to be fnared on the right hand,or feared and feared on the left; And our nature fofarre as it is unfanftificd, is prone to catch 5 and ready to joyn with the world: therefore wee have need of rcfolution of fpi-rit and determination: As David, I have de termined, O Lord: and I ml keepe] thy laws, I have faorne that I mil keepe thy righteew judgements : this is a refolutc determination.

And then againe, pray to God with David that he would dired our vvaies. oh that my wayes were ft diretftd t* keepe thy Lawes! J fee that my nature is ready to draw me away to cvill, and perverfe crooked courfts: I fee though I determine to take a good courfe thac there is much oppofition:therforegoodLord di-re<ft me in my courfe, direct thou my thoughts } words and carriage. Therefore that we may yvalke ftedfaftly, letusrefolvewith fetlcd de termination, praying to God for ftrength: o-therwife refolution with deptndance on our owne power may be a workeof the flefh: but refolve thus,thefc are right vvayes and ftreight, they leade to Heaven, Happinefle and Glory, therefore I will vvalke in them, vvhatfcever come of it. We have all the difcouragements which may hinder us in the vvayes of God, For as we are travellers, fo wee arc fouldier$ 5 vvaiforing men that meete with many rubbs, thornes, therefore to walkaraidftfuchdange. rous vvaies wee muft be well fhjd with the prepa-

The Returning Backjlider.

preparation of the Gofpell of peace, that is Patience, and reafonstakenfrom thence. God hath provided fpirituall armour in the Word a-gainft all oppofitions that meet with us: fo that by Refolution and Prayer to him, ufing his meanes we tnay go through all.

Now for a further helpe for us to walke con-ftantly and refolutely in the vvayes of God.

Take firit the helpc of good company, if we fee any man to walke in a good way, let him not walke alone, but let us joyne our fclves with thofe that walke in Gods waies,for why doth God leave us not oncly his Word to di-rc<5> us which way togoc, but likewife exam ples in all times,butthat we (hould follow thofe examples ? Which are like the Pillar of firz_j which went before ifrael unto Canaan. We havca Cloudeand a Pillar of examples before us (unto which heealludes, Heir. 12.1.) to leadc us unto Heaven, not onely the Word, but examples in all times. Walke as you twvc^ u* for an cxAWflc (faith PAH!) therefore it is a chara&er of a gracious difpcfirion to joyne \\ i r h the juft,and thofe who walke in the waies of God. We fee there is in all the creatures an inflind to ketpe company vvirh their ovvne :inde: Asvvtefee in Dovcs 5 vSheep,Gecfeund he like. So it comes from a fupernaturull graci ous inftir ft of gVacc, for thegoodto walkeand company withthegooJ,helping them on in the way toHcavcn.Itistherforea point of fpcciall vvifdomr to finglc out thofe for our company

who

44?

S«R.XVI

Phil

The Returning Backjlidcr.

He br, 11* 16.

^Yl'whoarcablctohclpuschitherraskis for travel lers to chooie their company to travell with.

Again, if we would walke aright in the wayes ofGodjletushaveourendinour eye, likcunro the travcllerrlook on Heaven, the day of judgc-ment,thofc times either of etcrnall happincflc or mifery which we niuft all come too.The having ofthefeinour eye will fternethe whole cour/e of our life, for the end mfufeth vigor in our car-riages,andputsagreaidealcoflifein the ufe of the means, breeding a love ©f them, though they be harftuTherfore we muft pray aod labour for Patience to conflict with our ownc corrupti ons and thofe of the times we live in. This is unpleafantto cfoe,but when a man hath his aimc andeftdinhiseyethisinfpircs fuch vigour and ftrengthinaraan,thatit makes him ufe meanes andcourfescontrary to his owne natural! difpo-fition^ofFering a holy violence unto himfclfc: as thus, it is not abfolutely neccfifery that I fhould have this or that,or have them all, or in fnch and fuch a meafurc,butit is abfolutely necciTary that Ifliouldbe faved and not damned: therefore thiscourfej will rake, in thefc wayes I willand muft walke, which leade to Salvation. Let us therefore with <JM0fes haveinour ftflCCoftbercwArd&n&vj'Hli our bleffcd the head ofthe faithfull,h ve before joy that wa$ /tt before him, whfch will make us pafTebyall thofe heavy things that hee paflcd through. Let us with the holy men of ancient time have the f rice tfthat high c A

in

The Retutning

in our eye>tc makeus.notwithftandingall oppo-fition.prcflc forwards towards the maikc

And then againc,btcaufe it is (aid indefinitely here: 7hey fiaUnalkeiwthefewaycs : remember alwayrs to take Wifdomeand Prudence along with you in all your walkings. It is put indcfinit-ly,becaufe we fhould leave out none. For as we fay in things that are to be belecved,Faith choo-} feth not this objtd,and not another, fo Obcdi-encechoofeth not this objeft, I will obey God I in this and rtot in this, but it goes on in all Gods j wayes.Therfore if we would walke on aright in | Godswayes,therc muftbeconfideration of all the relations as we ftand to God : Firft,what du ties we owe to God in heavenly things,to pleafe him abovrall,whomfoeverwcdifpleafennd to feeke the Kingdomeof Heaven and his Righte-oufncfle before all, that all things may follow which are necdfull for us.

So in the next place, when we looke to our felves, to know thofe way cs which are required of us in regard of our lei ves: for every Chri ftian | is a Temple whc rin God dwels, therfore we are to cany our felves holily,to be much in Piayer> and communion with God in fccret y A man is beftdiftinguifhedtobeagood walker by thofe fccret waves betwixt God and his foule; thofe walks ofMeditation and Prayer, wherein there is much fweetintercourfe betwixt God ardtht foulr. The: fore in this cafe a manm?kes confci ence of his communions ithGod in his ?hoi gh s,j defiresaflfcdions,ufi-g all good rr.cancsnppoin-

ted

_

SfiR.XVL

I. Mat.6.33.

r

448

SsjuXVI

6.

The Returning

ted of God to mamccamc this Communion.

Then we fliould looke to our own carriage in the ufe of the creatures : to carry our felves in all things indifferently,becaufe Wiftom undPrudence is fecnin thofe things efpecially,to ufe things in-different,indifferently, not to be much in the ufe of the world,in joy or forrowibot in moderation to ufe thefe things,being fure to fetouraf&ftions upon the maine.

And fo in things indifferent, not to doe them with offence and excefl'e, but to fee and obferve the rule in all things of indiffcrency.

And for our carriage to others in thofc wayes, let us co nfider, what we owe to thofe above us, what refpedis due toGovernours,and what to others,what to thofe who are without, what to thofe who are weak,we owe an exam pic of holy life unto thera,that we give no occafion of fcan-dalhand alfo to walke wifely towards them that are without, that wee give no occafion for the \ wayes of God to be ill fpoken off.

And for all conditions which God fhall caft us into, remember that thofe be wayes which wee, fhould walk feemly in. If profpcrity, let us take heed of the fins of profperityjpride^nfolency/e' ! curity,hardnes of heart and the like.Ifadverfity, j then let us pra&ife the graces therof,take heed of | murmuring and repining,deje<3ionoffpirit, dif-j paire and the like.This is to walk like a wife man' in all!conditions,in thofe relations he ftands in.

For our words likewife and expreflions to o-thers in that kind of our wslking,* fi thatthey may

be

The Returning Back/lickr.

be favoury and to purpofc, that we labour to fpeak by rule,feeing we muft give an account of every idle word at the day of judgement.So that ! in all our labours, carriage and fpecch we muft labour to doe ail wifely and juft!y.Thefe are the waycs of God^and thejttft rvalke in them.

Negatively what we muft avoidm all our walking.

Remember in general!, we muft never doc any thing againft Religion, againft t onfcience, againft a mans particular Place and Calling, or againft juftice. Let us not touch upon the breach of any good thing, cfpecially of Religi on and Confcience.Thus a manfhall walk in the wayes of God, if with Wifdemt and Prudence he confider what wayes are before him,to God, to himfclfejto others: in all condittonsand ftates of life, to fee what he muft,and what he muft not do and then to walk in them anfwerably.

For our incouragement to walk in Gods waycs in our gcnerall and particular callings.

Know fivft they arc the moft fafe wayes of all, whatfoever trouble or affliction wemeetwithall, it is no matter^it will prove the fafeft way in the end.For as it was withthe cloud which went be fore Gods people,it was both for D r.<5t:on and Protedion : fo the Spirit of God, and the wayes of God as they ferve for D're&ion, fo they ferve forPrort&ion, God will dircd and protcdus if we walke in his wayes: let him be our Dire d-or,and he will 1>: our preferver and protedor in all times.

Againc, they are the moft pleafant wayes of

nil,

449

B*

XVI.

Mat,

Wee mu/l no do any thing £<»/»// religion tonfcience or juftice.

I.

The

the

The Returning Backjlider.

' a ^* allwifedomeswnyes arc paved with Prof-

perity and Pleafure, for when God doth enlarge and fanfiifie the foule to walke in them, he giveth withall a royall gifs inward peace of confcience and joy unfpeakablc and glorious with an inlarged Spirit. God meets his children in hisowne wayes,they are there fore to walke there.Lct a man ftart our of Gods wayes, hee meets with the D veil, with the Divels inftruments, and many fnares. Bu m Godswayes, hee fliall be fure to m etc with God, if he walke in them with humility and refpeft to God, looking up for diredion and ftrength, and denying his own wifdomc: in this cafe a man fhall bee lure to have God goealong with him in all his way es.In Gods waycs exptcS Gods company :therfore they are the fafeft and the moft pleafant wayes.

And they arethe cleaned and holyeft wayes of all : having this excellent property in them, that as they Icade to comfort 3 lo they end in comfort, they all end in Heaven. Therefore let us not be weary of Gods wayes, of Chri-fttanity and our particular Callings: wherein what we doe let us doe as Gods wayes, having fnnftified chem by Prayer, anddoeitin obedi ence to God. They are Gods waycs when they are fan&'fied; God hsth fct me in this ftanding, ] expcd his blefling therein,and what blefling I find, I will give him the praife: God havh appointed that in ferving man I frrve him : therefore wee muft goe on in our particular

ways,

?•

They are the mod aleave a

The Returning Backflider.

wayes,asthcwayesofGod, doing every thing as the work of God, and we (hall find them the comfortableftand pleafantcft wayes which end in joy^appineflfe and glory.

The ule hereof may be firft Reprehcnfion un to thofe \vho can talke but not walke, that have tongues but not fcer,to wit nffcdlions, that come by ftartsintothe narrow way : but yet be never well till they turn back again into the world,that broad way which leads unto deftrudion.

Sccondly,it isforlnftruftion^toftirreusup to walke in Gods wayesras rfalmc i. Blcjjedis th^> man that walketb not in tie connf-II of the ungodly, &c.Butbis Might i< in the LAW oftht Lord) andw that Law doth be meditate day and night.

Thirdly, this is for Confolation, if this be our walke, then God will walk with us and the Angelsof God (hall have charge of us to keepe usinallourvvayes: and though likeDdtvVwc flip out of the vvay 5 yet this not beingour walk we come to the wsy againe. Though Gods children miflfe of their way,yet their rcfolution, choice and indeavour, was to walke in the way, therefore Tuch are ftill in a bltfled eftate, and kecpe their communion with God. A man is not faid to alter his way, till he alter his choycc and refolution.Thebeft man may have an ill paf-lon and miffe the way,but he will not turn from t willingly. And the worft man may have a good )aflion,and come into the vv.iy,but never conti-iue in it,to make his walk.From all which it ap-pcareth,thatthey areonely lighteous pcrfons,

G g who

Vfc

If3ff.II.

The 'Returning Back/lider.

who continue to walk in the way cs of God. It is therforc Confolation unto them vyho take that courfe,thcugh all the world go another way, yet they muft imitate juft men. And for-us we muft imitate thefe juft men, though they be ne* ver fo few in the world and defpifcd.If we would be counted the fei vants of God, we muft imitate them that walk in thofe paths.

No wit is faid that the other fort, wicked men, the way es of God fhall have a quite contrary courfein them.

tint the TrA#fgrej[ors ft all fall therein.

As one and \ he Iclt- fame cloud was both light to the ifratlites and darkndlc untothcJEj^//^/; So the fame way es oi God prove both light and darknefTc,lifeand death to the godly and vvic-kedrasthe Apoftle fpeaks,unto the oyietbey arethc favour of life unto tife> and unto the other the favour of death unto ^^ f ^.Therfore now here is the con-clufion of all :if no warning will ferve the turne of all what hath bin given and faid: yet the word of God (hall not returne empty,it fha!I effect that for which it was fent: one work or other it will doe:evcnupon the moft perverfe,

TheTranJgreJfirs frail fall therein.

Whence we fee and may obfeive, That the^ fame wsrd which is a word of life andfalvation to the godly is an occapon offmne and perdition unto the iwV^^.Thefarne Sun which makes flowers and herbs to fmel fweef,makes carrions to fmel worfe. The fame word which made the A poftles bcl«cve and confeffc Chrift 3 did alfo

make'

The Returning Backjlider.

make many others of his Dilciplcs goc bscke from him, faying: This is a hard faying who can beareit? Soo//£/.i3. The fame word which made the unbekeving lewcs blafphemr, did maty a* did belong unto tternall fife be-Itevc. And when Chrift preached, many blaf-phcmed^nd faid he had a Divell: others truftcd and defended him. So faith P^//, the fame word to fome is, the favour of death untodeath,andto feme the favour of life unto lift: and fo in another place he fpeakes ofthe fame word, but we preach Chrift crucified, unto the lews aflumbling blocks , And iwto the Greekes fiolijhncfie, but unto them which are called ho* blew and Greeks, Christ th^j powerofGot.andthewfdoineofGod. To thispur-ppfe Peter 1 peaks tfcbriftjtfitojotthcrfort who be-leevehe is pretiofM>buttMtothem which are dtfobedt-c.A Honeofftumbli^ardarocke oftffenc^ eve* ftntothew which flttmble at the word, bctngdtf. obtdient> whtreiwto alfit hey were appointed t The

Rcafons are.

Becaufe, The naturaUmanpcrceivethnotth^s things of the Spirit of God,for they AK fool iflwcfie un to himwitkcr can he know tbem.beca^e tkcj are fj>t-difcerncd-.butbethAt is fair Mall judgcth all

453

. XVI

loll. O.frO.

^_ -tfetbej who doeri Ilk tie the light

and therefore cannot love what they hate. T/^ 1 (Chriit faith)** the condemnation jhat light i* come into the world, at>d men loved dirheffe beinr then light>bcc011 fe their deeds nereevtll.

Thirvlly^Becaufcthey are blinded, therefore G g 2 they

i Cor.i 1 6,

Reap*. I.

i Cor 4.4. f

Dcut-19.4-

4*

Tit i.i.

Heb.n.6.

ebr,4- 2.

i Pet.2,8,

The 'Returning Backflider.

hey arc led away by the god of this world Sa-an/o that they cannot perceive any thing that is pirituall,for God hath not given them a heart to perceive, &c.

Foufthly 5 becaufethey wantfaith 5 which iscal-

ed the Faith of Gods elett ; and we know without

Faith it is impefibletopleafe 6W:for it is faid thac

he word prof ted not thofe unbelieving leivs^ bee MI ft

t was not mingled with Faith in thofi who heard it.

Fiftly, BecaufetheWordis like the Sunne

which caufeth plants to fmell fwecc, and a dung

hill to fmell ftinking.So it works grace infotne,

andcxtra&sthe finnc and foule vapours out 01

others.

TheVfeis, Firft, Reproofe unto them who (tumble at the wholefome Dodrines of the word,ofEledion,Rcprobation, Prcdeftination and the like,fuch indeed ftumble at Chrift him Celfjhe is a ftumbling block unto them, as Pete fpeaketh.They ftumble at Chrift who fimnbl at his Word.

Secondly,not to love the word the worfe,be caufe evill men be made the worfe by it, whic (hcwcs rather the mighty power of the Wore which difcovcrcth them, and will not let them be hid,uniTiaskiog Hypocricstothemfelvesanc others. AswemuftnotliketheSuntheworfe bccaufe it makes carrion fmell 5 nor the fan>bc caufeic winnoweth away the chaffe^fo muft vv not fall out with the Word,becaufe it hath the;

h upon wicked men. Laftk', Ins for Confolatlon unto them th

The Returning

_

when their fin is reproved, fall not out with the! 5 ' *' X v J Word,but with their fin. When they are excited' to duty they hate their corruption and doc indca-vour towalke honeftly without rcproofc. This fhewes the word is not the favour of death unto death to them, but the favour of life unto life: which S.Paul makes a figne ofcle&ion,Wtf«* they receive the wcrAof God, at the word of God wth Thank (giving. This indeed is a matter of praife to give God thanks for his good word, which fsvcs our fouks,and comforts us here in the way of all otr Pilgrimage, till we arive at heavenly glory.

For Conclufion of all, what then remaineth on our part to be done? Surely to hearken no more to flefli and blood, to the world or the Divell: but to heare what God faith in his moft holy word, and to frame our hearts with a ftrongRefolutiontothis Returning here exhor ted to. O if we knew the many mifcries and for-rows whichattendcth wretched and mifcrable finneis,andfinfullcourfes here and hereafter, it would be our firft work to follow Gods counfell to his people 5 to Returne frcra our finhill wayes, to meet fo gratious and mercifull a God: rhar he may (as his promife is) heale our B4tkJKJMg*i and be ; /# the Dew unto ttsjo make us fruitrull and abundant in every good and pcrfeft woi k*

What cnn be fuid more for our ircouragement then that which hath bin delivered in this Chap-ter.God the partyofftndcd,whois] B H o v A H, God al-fufficient exhorts us to retutn unto him,

G g 3.

Pfal.ji, io.

The Returning Backjlidcr*

~~

f«l.t 5 i4. 1 vlatii.i?. I

who is able and wilHrg to help. And he alfo("out of his rich goddneffe) forewarneth usofthe dan gerous cftatc a finner is in: who being fatten by hit-iniquity,ought therforeropitty himfelfe; Returve and not run on in a further courfe of difobedi-cncCjandbackfliding. And wcrisare put in our mouths,di<5iated by God himfelfe, which needs muft be very prevailing with him: what an in-j couragementisthis? yea further fas we havej heard) thefe petitions are all anfwcrcd gratioufly and abundantly above allrh^y did aske: wherin God furmounteth o.ur delires and thoughts, as we heard at large. Wherby we alfo may be con fident to have our petitions and fui'tes in like fort granted, if we goe unto God with his owne words, and forme prefcribed. If we take with HS words of Prayer we (hall be fare to vanquish i all our fpirituall enemies: for faithfull Prayer workes wonders in Heaven and Earth. And that God doth not bid us be religious to our loflTeshefhewtthrhatwe fliall loofe nothing by following his counldl.and walking in a religions courfe ofTiferhaving abhoaiinatcd our Idols, fft tilobferve us>Andfee /^,and be a fhelter unto us, having a derivation of fruitfulncs from his f ulnes: In me is thy fruit found.

Laftly,we have heard who can make ri°htufe of thefethings delivered f only the wife andfru-</<?/tf.-fuchonly can underftand heavenly things topurpofe: Hisfccretiswith themthatfcarehim: andi Wifedome is (oncly) jufttfedofher children. When others have no heart given them to per ceive

Tl)e Returning Backjlidcr.

ccivc Gods waits aright (as <jW0fes fpeaketh)

Tranfgnfors fall in Gods right wayes, whilft th

juft walks comfonably in them. O then let us

hate fin every Jay more and more,and be in k v

with Religion and the waycsof God : for that's

the true good,which is the cverlafting good,tha

better Maries fart, which (hall never be taken c-

way -Whofower drinks of this living tvattrfiaU ne

ver thirft Againe. The beft things of this world,

have but the fhadow,not the fubihnce of good-

neffe. Letusthenbe wife for our felves, and

pity our felves in time, wMJt it is cafledto day,

bccaufe (as our Saviour fpeaks) The night ap-

proacheth, wherin no man can worke. O then, let us

often exarain our heartsandcovenancwith them,

let us fee our fins as they are, and Gods good-

neffeasitis; that our fcarlet fins may be done

awayasa mift from before him. O bani(ha-

way our Atbtifme, which by our finfull con-

verfationproclaimethustobeofthe number of

thofcfooles, who have faid in their heart, that

thereisnoGod. Thisfeiious confideration, al-

wayes makes firft aj?0/>,and then a Returning ; to

belecve indeed i hat there is a God, who-madc

che world.and a judgement tocome. This God

farour latter end: O (faith he) that they rvift th.it they wculdthink ofthefethin ?s • of which things? the miferies which attend fin hccre and htre^f:er, andtheblei^ngsanJc imforts which follow a godly life both heerc and hereaf ter, That they r»0»ld rcmembtr their Utter er<d^ . . G g 4 _ the

SBR.

XVLJ

Ifa i, i«.

PfaI.14-1.

Lamciv 1.9.

•f !

Mal.4.1.

Cor.

?4

I The Returning Backflicter.

y the neglect wherof lercmy fhevveth was the caufe that they came down wonderfully and had no comfer ttr:becatt[e they remtmbrednot their latter e#J.

Therfore let us ftudy this point well; that there is a God and a judgement tocome,and this wil compell us even out of felf-Iovetoreturnc from ourfinfull courfcs, and makcaftop. By this means we (h all not need a Philips boy to cry to us every day>we are mortal 1 and muft die,if our me ditations once a day be bosh \nHeaven and Hell. Thefc ftrong confiderations (aided with ftrong rationall reflc&ingson our felves,) will keep us within compaffe, ovcraw lis and make us quake and tremble to go on in fin, which is worfc then theDivel in this,rhat therby he became a Dive). This will drive us to fly unto God> that he may keale our Back fit dings ,who is defcribcd mth hea ling under his nwgYjWho in the dayes of liis flefli healed all miferable and Returning Backjltders who ever came unto him. Therfore lee us lay to heart thefc things,that fo we may be kept in foul and body pure and unfpotted, holy and with-oat blame in his fight, untill the day of Redemption,when our mortality fliall put on immortality,and our cor ruptible incorruption,;' to reigne with God for ever and ever.

f IN IS,

ISAINTSf

I PRIVILEDGE, f a

OR, §

*A Chrittians conftant Advocate:

n i

Containin a ihort, but moft

fwcct dircdion for every true Chriftian

to walkc comfortably through this valley of tcarcs.

By the Faithfull and Reverend

D/^w, R.S i B s , D. D. andfomctimc

Prcachertothc Honourable Society

of Grayes-lnnc.

*3*$m « ^Stf?i <^

:'ted by <?.'-«. or f7^/f» Grcenc-Arbcur at the llgne of the Angcll,

. *£

*y» i?4*?q 88$*!^f£^*^3i£^*s

*6tf jOi* H*S jW^ *C»e> Jd« H»^u«>> vOciau* *6tiod$ KiS

A Table of the fcverall Heads con tained in this Trca ife.

Onvittionoffinhw necfffary it it t*

falvation, page 4^5 ,

Z.trhat tLuconi luting offtnne is,

A particular convincing ofjinne.

Hownvffhattk»ovf the common conviclion cf Confci-ence from this of the Spirit. P'^7

The ufe of all this hove the Spirit convinces. ^.46 8. Secend/jf y Conviclion of Right eotffneffe, ^.470,

What theconvittion ofrighteoufnefft is. \

Firft th:r*s afottrefold Gradation of conviclion I. There mufl be a rightcoufnefte. P47I •

a. That it is not in any creature? p. 471.

3. That this right ewfnefje is to l>c had in Chrift. 471. 4. The Spirit convinces that this belongs to all he let" ver/. P47 Z *

I. ^eflion.

How the Holy Ghofl doth convince mtn of the righte-fotfe of Chrift. 47 2 .

Why is the fending cf the Spirit ncceflarj forthe con vincing of this ri%htecH/n(JJe. P*g*47 3 • For thefe Re*fons.

IF it is above tr)e conceit of man. p 473

tfon why the Hilj Ghoft is nece fray for this con-vifliin. P-474

A Table.

Alas lam not convinced of the Spirit that Chrifl is my rigkteottfneftejherfore what cafe am I in. p 476.

The full anfwer is very comfortable. The ftfe of all this.

In which irjkewen the priviledges and prerogatives of a man that i* convinced in all temptations. P^IJ,

Godhimfelffeems to be our enemy. ^477, sfgainfl Satan. />-47&.

Againft our owne confc iences. P 47%'

H0w we may know whether we be convinced of tku rigk-

Theanfwtrto this. p 47 8-

Secondly >btit how flatt I know &at the My Gkift hath convincedme enough offinne, fo that J may without prc fumption apply the righteoufnes of Chrift. p 479

Ijfthchtlj Ghofl have dif covered my finftttt conditi on. p 479

iJBy the work* of the Spirit. ^.479

$\By inward peace andgreatjoj. p 480.

t^Whtre thu is it anfwers all eljecJionf. p 480.

The Vfe.

How we fkouldlive by faith. ^4 g i .

2 .How every day to make ufe of the righteoufajfe of Chrift. /48l

VVherfore did £hrijl goe to the Father.

I . To make application cfwka* he had wrought B i

2. To fend t he Spirit. 3 .Toftop Satans mouth. ^TomA ke the father our Fathtr. c *Sweet comfort at the bower ofdetth*

Vfe. Great comfort in the kottrc of death.

KK

482. 483. 4 $ 3 .

•*

*

THE

SAINTS

PRIVILEDGE.

IOHN 16. i

comejbe /hall reproof e the world of finfigbtcoufnefje and] udgement.0ffinne~>t becaufc they beleeve not in me; Ofr/gbte-oufnesjbecaufe Igo to my Father $ Of judge ment, bccaufe the Prince of this world is judged*

Efpecially the io.verfe, Ofrighteoufnefabt-cAufc Jgo to my Father andyoufoaQfec me no more.

U R bleffed Saviour de-fcending from Heaven to Earth for the Redemption of manrafrer he had acccom-plifhed that great work, he afcended thither againe. ^ ^r^^ ^ And knowing his Dif-ciples would take his departure very heavily,

Tbe Saints Privilege.

Comforterunto rho any thing from his children but better. And this Comforter whom to fend ft all beare them

fall ftrengthen you, and make w av L P 'L U

2E^^« h -°'-

worke allthcfe, he/hall r. the world of their ownefinn- of SL T""

The Saints

in the carriage of the whole bufincfTc of mans falvation. Where he begins,hc makes an end. Where he Convinces of fin, he Convinces of righteoufne{Te,and then of a neccflity of a rcfor-niation,he bearcs all before him, and he doth it inafpirituallordcr.

Firft, he convinces the world of fin, then of righteoufnes,then of judgcment,becaufe it were firu in vain to convince of the righteoufnes ofChrift, nnles he hath before convinced of fin $ For who cares for balmc that is not wounded? Who cares for a pardon that is not condemncd^therfore he convinces of fin fuft.I have fpoken heretofore of convincing of fin.

Here is a threefold convincing of fin,of righ-tcoufncfle^nd of judgement, and every one of thefe hath a reafon added thcrto.0//?*, bccw they kclceve net in mt\of rightewfKcfabccaiifc I got to wy Fathcr',of]udgr/ntnt,becAufi the Prince off bis world is judged.

The Holy Ghoft begins with convincing of fin^whatisthis convinciRg t Itisacleareand in- j What i$th/i falliblcdcmonftrationofourconditionjtbrings ( a commanding light into the foule,it fcts downe the foule and takes away all cavils, all turnings and windings.To convince is to mike a man as the Pfalmifts phrafe is, lay his hand upon his mouth. Light is a'convincing thing, now we fee theSun,wc fee it is day>though ten iboufand men (houldfayitisnotday, wee would not beleeye th.em,becaufc the convincing hereof is undcnia ble,thac he muft be an unrcafonablc man that gainfiycs if.- So

Tbt Saints Prhiledge.

So then,the Spirit of God brings a comman- j ding lightincothe foule undeniable ^ thou art thus and thus, here no drifting, no winding and turning will ferve the turne, when the Holy Ghoft comes with this light.I do but plainly un fold this.

This Convi&ion of the Holy Ghoft is not in generall onely, that all men are finners,but par ticular and ftrong, thou art a finner, and thou art indangcr of damnation j AnJitis univerfall, taking in fins of nature,fins of life>fins of the un* derftanding, will, and aifc<Sions,and it is not of (inneonely, but of the mifery by ;fin, of the danger, folly, and madnefle of fin, and ofthe aggravations that greaten finr^as of ftifling fo many good motions, iwkhftanding fo many meancs, abufing fo many mercies. The Holy Ghoft Convinces us throughly, that wee can have nothingto reply.Bccaufe I have fpoken of this before,! am ftiort. Belovcd^unlcflc the Holy Ghoft Convince, there will be no Convincing, our deceitfull hearts have fo many windings and turningsjproud nature armes itfelfe with defcn-ces,asahedge-hogg winds himfelfe round anc defends himfelf by hispricks.Soyou havemany cloaththemfelves with ftrong words 3 ill tranfla-tion8uponothers 5 frivolousmitigations,!;he way ofthe multitudes with a coateof male to keep out this C0nvi&ion,that did not theHoly G hof ftrike in hard with their confciences, Thou ar the manjthis work would never be done.

vv c

Tbc Saiuts Pfnibdge

vee know common Conviflion ofconfcience

rom this of the Spirit ? for carnall men that goe

o Hell are Convinced by a Common Convidi-

on. What is this faving Convi&ion ?

Anfwer, Common Convi&ion by the light of Nature is a weake Convi&ion; a little fparke

lJ>ifc.

will (hew a little light, but it will not inlightcn a 1 rtncc. roome, it muft be the worke of fome greater ight,as the Sun^the Spirit is a ftrong light,ftron-^er then natural confcience. Naturall confcience and common light is of fome breaches of the fe-cond Table. Naturall confcience never convin ces of corrupt nature,burthe Spirit doth moft of all,asyou may feeinD^^rW pyi/.5i.Hcrefolves pf a !.j f . all into this,as if he fhould fay, what fhould I tell you of my murther and adultery, in fin did my nother conceive me, fo a true Chriftian doth not look to the branches fo much as to the root. Then agaiae 5 a naturall ccnfcience when it con-vinccth a man, it is againft his will., it makes nim rcncCt not the better man,he mends not upon it,but he is tortured and tormented-But a man that is con vinced by the Holy GhofUhe takes Gods part a-^ninft himfelfe,he is willing to be laid open that he may find the greater mercy^ So that there is a grand difference betwcene common convi&ion ofnaturc, and the convidion of the Spirit. The Conviftion of the Spirit is the light otrht Spi rit, Which is of a higher nature then that of nn-turall confcience, I will fend the Comforter when hee comes he will greatly inlightcn and over-power the foule.

H h Againc,

rence

rfe.

The Saints Pritikdge.

Againe, the Convi&ion of the Spirit flicks by a man, it never leavesthe foule: But that of an ordinary confcicnce it is but for a flafh*and after they are worfe-i hen they were before. I muftcut off thefe things, bccaufethetimeisal-waics part uponthcfe occafions before we begin.

Come we therefore to make fome yfe. The Spirit doth convince of fin. But howfbythe Mimftery ordinarily, though not alone by the Miniftery. Therforewe muft labour willingly to fubmit to the Miniftery convincing oi iin. Confcicnce will convince firft or laft. Is it not better to have a faving Conviction now to pur-pofe, then to haveabaredefperareConviftion in Hell. O beloved all the admonitions wee

areiif we regard them not now> we lhall here after, therefore labour to make good ufe of this Sword of the Spirit of God, and it is an argu ment of a good heart to wifli>O that the Minifte ry might meet with my corruption, that it may jedifcoveredto me to the full. A true heart hinkes fin the greateft enemy, and of all other niferies it dcfires to be freed from the thsal-dome therof 3 For that defiles Heaven and Earth andfeperates God from his creature. Its that hat threw Angels outofH^aven 3 o^^^outof ^aradice. What imbittersblefings and puts a ling into aUafflidions but fin?if it were not for in we would take up any crofTe, and beare any ffh&ion more qtiietly then we doe,

Therefore as we defire to be faved, and to land with comfort before God at the day of

judge-

The Saints Prfoiledgc*

judgement, let us dcfirc and endeavour to bee throughly convinced of fin. Take hccdc of refifttng the Spirit of God in the Miniftcry: why arc fo many kd captives of their lufts, but be-caufethey ha;etheMim(lery oftheWord,thcy looke upon it as <^4bab did upon Eli*f, Haft thou found me, O my Enemy. They natural^ ly are in love with their fins, and there is none fo much hated as thofe that prefent thcmfclves to themfelvcs. A man take him in his pure naturals is a foolifli creature, his heart rifes a gainft Conviftion. You fee the Pharifees,Wifc men, Learned men,being convinced they hated Chrift to the death; why ? becaufe he did un-tombe them and difcover the dead mcns bones within. So many now a dayes that areconvin-ced, ha^c any that by life or fpeech difcover their fin unto them, if it were poffiblc and in their power to the dcath.Thus the Holy Ghoft convinces of fin. But before] leave this point,Iet meadde this from the reafon or ground of this Cw\\&iov[BcfMife they tclccvejiotinmc] That unbelecfe makes all other fins damnable, no fin is damnable if we could belccve and re-pent. Therefore we are convinced offin,be-caufe we doenotbckeve : as we fay of a man that is condemned, becaufe hec cannot rcade, therefore ,he is condemned, he fliould efcape if he could read being for nocreat fault • So it is here 5 it is not beleeving in Chrift and repenting makes all other fins deadly.

The differing of one man from another is

H h 2 their

The Saints Pritiledge.

2.

Convidion of! Righteoufnes,

their faith asd repentance/ome there be vvhofc fins are greater then others, yet by the Spirit of God and Faith, they vvorke them out every day. It is Faith in the brazen Serpent that takes away the fting of the fiery Serpents.

I have done with the convi&ion of fin. Let us now come to fpeake of the convi&ion of Righteoufneffe.

my Father and

A fourefold gradation of convi&ion of righteoufne/Te,

ywfhattfee mt no more^ It is a fit time for the Holy Gfaoft to convince Gods people of Righ teoufnefle when they are convinced of fin be-fore, then they can relifh Chrift: Balmeisj balme indeed when the wound is difcovered ! and felt, O then a pardon is welcom: when the partlc is condemned. Thcreafon of this con-vi<5Honof righteoufnefTe is^ becaufe 1 goe to my Father, and you flull fee me no mere. The Holy Ghofl as hee fets oa fin upon the confcience, fo heetakes offfin by applying to the confci-ence the RighteoufnefTe of Chrift , this is his office^ fifft^to convince the world of fin 5 and then to convince of RighteoufnefTe, wherby we

| ftand righteous before God.

And this Righteoufnefle heere is not our

owne inherent 5 but the RighteoufnefTe of Chrift a Mediatour, God and Man.

The Holy Ghoft convinces of Righte-

oufnefTeinthis order of a fourefold gradation. Firft, that there muft bee a Righteouf

nefle, and a full RighteaufneflTe. The fecond is this,that there is no fuch Righ-

teoufncfleiBche creature. Third-

The Saints VrWilcdgc.

i. Grtdttion.

Thirdly, that this is to be had in Chrift the Mediator.

Fourthly, that this righteoufncffe is our rishtcoufncflTe.

Firft there muft be a i ighteoufnefle, for wee have to deale with a God who is righreoufneflfe icfelfe; and no uncleane thing flnll come into Heaven, unlcffe we have arighteoufncfTe, how flnll welooke God in the face, or how can we efcape hell.

Now "for the fecond, that it is not in any creature,menor Angels; we have not a righte-oufneflc of our owne; for there are divers things to bee fatisfied, God himfelfr, and the Law,and our owne confciences, and the world. Perhaps wee may have a righteoufnefle to fa tisfie the world, becaufe we live civilly 5 O but that will not fatisfie confcience; And then there muft be a fatisfaftion to the Law, which is a large thing that condemnes ov.r thoughts, de-fires, but God is the moftperfed of all. Put cafe we have a righteoufneflc of a good carri age among men, this will not fatisfie God, and the Law, it will not fatisfie confcience 5 men they are our fellow-prifoners, confcience will not be contented but with that which will con tent God, when confcience fees there is fcch a righteoufnefle found out by the wifedomc of God that contents him, elfe confcience will be al waycs in doubts and fearcs.

Thirdly, this nghteoufnefle is to be hid in , 3. Chrift V^hat is the righteoufnefle of Chrift t \ GradattM.

H h * The

The Saints Prwiledgc,

The righteoufnefle of Chrift is that righteouf nefle that is founded upon his obedience, zCtive iilfiiling the Law, and paffivc difcharging all our debts? fatisfying Gods Juftice 5 the meri-torioufncfle of both of them is founded upon the purity of his Nature, all his fufferings and doings had their excellency from thcperfonall Union of God and Man, in reference to which Union we may without blafpherny averre that God performed the Law,God died for us.

Fourthly and laftly, this righteoufneflc is our righteoufntfle, the Spirit convinceth that this belongs to all beleevers, for it is better then

4dam had, his righteoufnefle was the righ teoufnefle of a man 5 This righteoufnefle is the righteoufnefle of a mediator 5 And it is fucha righteoufnefle, that when wee are cloathed with it, we may goe through the Juftice of God, wee may have acceflc with boldneffe to the throne of grace, and fay, Lord I come in the righteoufnefle of Chrift that hath appcafed thy wrath and fatisficd thy Juftice: this the Holy Ghoft convinces of.

But you will aske mee, how doth the Holy Ghoft convince me of the righteoufnefle of Chrift '.

I anfwer,Firft the Holy Ghoft prcfentsto the foulethe knowledge of this excellent righteouf nefle, and then creates a hand of faith to im brace it being propofcd;you that are humble anc

)" broken hearted finners, here is Chrift foryou The Spirit of God doth not onely revealcthe fY-

The Saint*

cxcclTency^of Chrift, but that this belongs to me, that Chrift is given forme, and that revc-lanion of the Spirit doth fway the foule, when the Spirit doth not tell in gcnerall onely, that Chrift is an excellent Saviour, but (hall relate to a Chriftian foule, God gave Chrift for thee: this fwaycs the heart to reft upon Chrift, where upon the marriage is made up betwecne the foulcand Chrift,thefoulefaies lam Chrifts,and I give my felfe to Chrift, and to whatfocvcr ac companies Chrift : and then as it is in marriage, the pcrfons by vertucof that relation have intc-reft into each others fubftnnce and eftate. So when this myfticall marriage is made up be twecne Chrift ^nd us, wee have a right unto Chrift by all rights, by titles of purchafc and redemption ; Hee hath purchafed Heaven for us, and us for Heaven; all that Chrift hath is ours, all his good is ours, our finnes his, and his righteoufneffe ours; So when the HolyGhoft convinces mec of Chrifls righteoufneffe, and gives me faithtoimbraceic, then Chrift is mine with all he hath. By this I have fpoken you may fee how the Spirit convinces, doebutima-gtne what a bleflfed condition the foule is in when this match is made.

Bu: you will aske me, why is the fending of the Spirit ncccffary for the convincing of this righteoufncfle ?

I anftverfor divers reafons, '• J -

Firft, bccauicit isabovctheconceirofman, that there fliould be fuch a rightcoufncfT- of

H h 4

God-

47J

Rctfon i.

The Saints Prniledgt.

God-man 5 therefore it is difcovered by the Spirit, and when it is difcovered, the Spirit muft open the eyes of the foule to fee, els wee fliall have a naturall knowledge of fupernaturall things y for a man by anatuiall knowledge may underftand them, fo as to be able to difcourfecf them, therefore to change the foule, there muft be a fupernaturall right to fee fupernaturall things. A divell incarnate may know all things and yet want to fee., onely the Holy Ghoft gives nward fight jimvard eyes, and works faith to fee Chrift as mine.

Againe, the fending of the Holy Ghoft is ne-ceflary for this convi&ion, becaufe hee alone muft fct downe the foule and make the confci ence quiet, who is greater then the confcience. Confcience will clamour thou art afinner, the Holy Ghoft convinces, in Chrift thou art righ teous. The Holy Ghoft onely knowes what is in the heart of God the Father, and in the heart of every man: He onely knowes the in tent of the Father to every Chriftinn, and can anfwer all inward Objections and Cavils of ,flefli and blood raifed up againft the foule; therefore the convincing of the Holy Ghoft is ineccflary. Howfoever Chrift hath purchafed our peace, yet the Holy Ghoft muft apply ic Forthe confcknce is fo full of clamours, that jUnleflTe the Holy Ghoft apply what Chrift hat! idone, confcience will not bee fatisfied : God the Father hath appointed Chrift, and Chrift hath wrought it, but the third perfon muft a

P

The Saints Prirvikdge.

ply it to the foule, to allure us, that this be longs to us. The application of all' good things to the foulethat Chrift the Sonnc hath wrought, is the proper office of the third perfon. In civil! Contra&s here there muft notonely 6c a pur-chafe but a Seale, though Chrift hath wrought righteouJnefTe for us, the Spirit muft feale it to every foule, this righieoufnefle belongs to you, Chrift is yours with all that is his.

Againe, it muft needes bee a workc of the Spirit, becaufe flefli and blood is full of pride and would faine have fome rightcoufntfife of their owne, the Jewes were of this temper, and it hath beene the greateft queftion from the beginning ofthc world nil rhisday, what is that righteoufncfTc whereby wee muftftand before God, but Gods Spirit anfwers all objections. Brlovsd, the bed of us though in an eftate of grace, if the Holy Ghoft doe not convince us, wee ftiall bee in darkenefTe and call all into queftion, therefore wee muft not bee convinced oncly at the firft, but in a continued courfe of Chriftianity : unltrfe the Holy Ghoft doththis, weefliallfall inroadun-geon of dai keneflo therefore the convincing of the Holy Ghoft UneaflHry.

Beloved this ftiould make us take heed h we heare, and how were^de, even to beg this convincing of the Spirit in every Orin.nce O Lord vouchfafr the Spirit of revelation, anc take the fcales off mine eyes, that as thefcarr truths ofthemfelves, fothcy may be truths to

me

475

Rea/on

ofyif.

The Saints Pfvviledge+

me. Sway my foulc that I may caft my felfe up -on thy mercy in Chrift ; ^.

I muft anfwer fome Cafes that many a poore bule is troubled withall. Alas I am not con vinced by the Spirit that Chrift is my righte-oufneflc,therefore what cafe am 1 in ?

I anfwcr, fome are more ftrongly convin ced and fome lefle. Lcc a man be carelcffe of loly duties, and he is Idle convinced, but Ice lim be conftant therein and he (hall finde the Holy Ghoft convincing him more ftrongly* that the righteoufneffe of Chrifi is his 5 there are many prefumptuous perfons that turne the grace of God into wantonneffe, who becaufe through the Enthufiafmcs of Satan they never queftion their eftate> but conceit themfclves to be good men and in theeftate of grace, thinke this to be the convincing of the Holy Ghoft : whereas this is a generall rule, Spirituall con vincing isnottotall, but alwayes leaves in the heart fome drugs of doubting, as a fhip that rides at anchor, though it may reele too and fro,y et is it fafe for the mainc. So it is with the foule that is truely convinced, it is fafe for the maine, yet it is tumbled androfTed with many doubts andfcares, Iput their Anchor is in Hea ven.

Take this for a ground of comfort fubfcri-bedunro in the experience of all beleevers, that the fpiiit of God fo farre convinces them ofChrifts righteoufnefle, a> prcfervesin them fuch a power ofgrace as to caft themfclves upon

tb.

•I

The Saints Prh>ikdge t

477

the mercy of God in Chrift; and God will not quench that fparke, though there be little or no light,yet there will be heate j God will fend his Spirit into the heart, fo far as it fliall not betray it fclfe to defpaire, and let fuch a beamc into the foule,as all the power in hell fhall not be able to keepcout; but it is our owne negle&thac we are not more ftrongly convinced fo as to breake through all. This is the priviledgcofaconftant carefull Chriftian, to be flrongly convinced oi the righteoufnefle of Chrift.

Thus we fee how the Holy Ghoft convin-ccthus ofrightcoufnefle, otherthingslmufto mit. Ifthis be fo, I befeech you let us no: loofe our privilcdges and prerogatives, doth God give grace, and give Chrift with all hisrighte-oufncffc, andfh Jlnotweimproovethem ? Let us ufe this righteoufnefle in all temptations. Let us pleade it to God himfelfe, when hee feemes to be our enemy. Lord thou haft or dained a righteoufneflc, the righteoufnefle of Chrift, that hath given full fatisfacftion to thy juftice, and he hath given me a titleto Heaven: howfocvcr my foulebe indarknefle, yet Lord I come unto thee in the name of my Saviour, that thou wouldeft pcrfwade my foulc of that righteoufnefle. I would glorific thy Name. Wherein wijt thou be glorified ? In mercy or )uftice? O in mercy aboveall. I cannot glori-fiethee in thy mercy, unkflcthou perfwade me of the righteoufneffe of Chrift. Can I love thee except thou love mee firft ? Canft thou

have

The Saints Prfoiledge.

have any free and voluntary obedience from me, unlcfle I be convinced that Chrift is mine ? Now Lord I befecch thee, let me be fuch as thou maift take delight in. Beloved, fince we have meanes of fuch a gift, let us never reft till wee have it. If Satan fee upon us, hold this out, if hee tell thee thou art a finner 5 tell him I have a greater rightcoufneffe then my owne, even the rightcoufneflc of God-Man, I have arighteoufneffe above all my unrighteoufndle. Satan fakh God is difpleafed with me, I but he is more pleafcd with me in Chrift then difplea-fed with mee in my felfc. Satan faith I have finned againft God, I but not againft the rcmc-dy,fend Satan to Chrift. O but thou haft a cor rupt nature that makes thee runne into this finne and that finne 5 but there is a fpring of mercy in God,and an overrunning fountaine of righteouf-neffe in Chrift, an over-flowing fea of the blood of Chrift. Therefore Ictus labour to improove this righteoufneffe of Chrift to GodandSatart, and againft all temptations, yea againft our owne confciences; I am thus and thus; yet God is thus and thus, all his Attributes are conveyed to me in Chrift. Let us exalt God and Chrift, and fet up Chrift above our fins, above any thing in the world, asS .Paul, who counted all things dung and drofle for the excellent knowledge of Chrift. You will aske mee, How fhall wee know whether we be convinced of this righte-oufnefTc or no * I anfwer, we may know by the Method Chnft ufes in convincing 5 Firft, hee

convinces

The Saintt

convinces of fin and then of righrcoufncflc; for a man to catch at tighteoulhcflc before hee be convinced of finne, ic is but an ufur-pationjfor the Holy Ghoft firft convinces of fin.

Therforeyou have many peri(h,becaufc they never were abafcd enough. Beloved, people are not loft enough, and not miferable enough for Chriihand not broken enough for him,and thcr-fcre they goc without him.But how foall I know that theHoly Ghoft hath convinced me enough of fin, fo that I may without prefumption apply the rightcouftefle of Chrift unto my fclfe ? Onclythus, if theHoly Ghoft have difcove-red ray finfull condition of nature and life, fo as to worke in me an hatred of fin, and to alter ray bent another way,nnd fo rrnke Chrift fwcct unto me, then I am (ufficiently convinced of fin,

This innnfwer to that Q^eftion by the way. Torcturneinthenextpbce, J may know I am convinced throughly of the righteotifnefle of Chrift by the witncffe and worke of the Spirit. The Spirit brings light and faith,tlic work of the Spirit hath a light of its owne, as I knowlbe-leeve,when 1 belecvc, but fomctimes we have not the rcfleft eft of faith whereby to evidence our owne graces to our felves, but ever he that is convinced of the Spirit of God,his heart will be wrought to bearc marvellous love to Godsiipon this apprehenfion, that God is mine, ami Chrift ismine,thefouleisconftraincdco love, wher-upon enfues an enlargement of henrt and a pre-valency of comfort above all difcorcfort, for

love

479

Anfv*

love cafteth out feare.Tfais one comfort that our fins are forgiven and that we have right and title to Heaven,whcn the fouleis convinced of this it is in a bleffed condition, then what is poverty aadwhatisimprifonment ? not worthy to bee reckoned in refped of the glory that fliall be* revealed.

Againe, where the Holy Ghoft convinces enough,therc is inward peace and great joy futa-ble to the righteoufnefle. As the righteoufncfle is an excellent righteoufnefle of God-Man, fo that peace and joy that comes from it is unfpeak-able peace and joy: So that when the heart fees it felfe inflated in sieace and joy, as you have it, Rom s. Beivgjujiijied by faith we have feace to wards God> not only inward peace and joy, buta peace that will (hew it felfe abroad, a glorious peace,a peace that will make us ^rj^verf.^We glory in tribulation, A hard matter to glory in abafement: notonelyfo, but we glory in God, God is ours, and Chrifts righteoufncfle ours; when Chrift hath fatisfied Gods wrath, thea wee may make our boaft of God.

Againe,where this convi&ion of righteoufnes is, it anfwers all objections, the doubting heart will objift this and that, but the Spirit of God fliewes an All-fufficitncy in Chrifts obedience, and chat fets the fouledownc quietly in allcrof-fes, and calmes it in all ftormcs in fomedcgree. Where the foule is convinced of the righteouf-nefTeofChnft, there the conference demands boldly:/^ if Godtbatjufajies,wboJluUcondcinfl?lt

The Saints

is Chrift that is dead And rifen AgAtne, And fits at the right havdofGod'fl r ho flail lay any thing to the chageofGeds cbcfcn. Sothat a convinced confci-cncc dares all creatures in Heaven and Earth, ' it works ftrongly and boldly. J fhall not need to ! inlargethis, you know whether you are convin ced. To end the Point, Ibefeechyoulabourto I live by this Faith, here is an evidence if we can ! live by it ? How is that ? Every day to make ufe ! of the righteoufnefTe of Chrift, as every day we run into fin. Be Cure wee have our confcienccs fprinkled with theblood of Chrift,that as we in-creafe new guilt,fe we may have a new pardon, therefore every day labour to fee God as recon ciled and Chrift as our Advocate with the Fa ther. Chrift is now in Heaven, if wee fin,makc ufc ofhim,thisfliouldbethelifcofa Chriftian, to make ufe of Chrifts righteoufnefTe$when you findc nature polluted, goe to God, and fay, Lord my nature though foule in it felfe, yet is holy and pure in Chrift, He tookethc wcakenefTeofthe humane nature unto him that hee might communicate the worth and efficacy of his divine nature unto mc,and for my aftions I am a finner,but Chrift hath fully difcharged all my debts,and is now in Heaven, he hath perfor med all righteoufneffe for me. Looke not upon me as in my felfe, butlookeuponme in Chrift 3 Heand I am one.This fhould be every dales ex-ercifetofeeourfclvesin Chrift,and fofce him and our felves one.I fliould inlarge the point fur-ther^but I will fpeak a word of the reafon.

What

481

rfi.

The Saints Prh>iledge,

Whatisthereafonwhy the Comforter may and (hall convince of righteoufncflTe? Becaufiigo to the Father •jNhtt ft rcngth is there in that reafon? why this,Chrift took upon himtobeourfurety, and he muft acquit us of all our fins ere hecan go to his Fathers If one fin had bcene unfatisfied for he could not have gone to his Father^ but now he is gone to his Father,therfore all our fins arc fatisfied for, fo that now the Afcention of Chrift is a {ufficient pledgeto me that my pcrfon is accepted,and my fins pardoned, becaufe he is gone to his Father to appeare before the Father for us,which he could not have done,had he not fulfilled all righteoufncfT^.

But wherefore did he go to the Father ? why to make application of what he had wrought. If Chrift fhould nor have gone to the Father, hee could not have fent the Holy Ghoft tous.Ther-fore there is great ufe of this going to his Father. Satan pleads before God we are Inch and fuch, I but faith Chrift ] have fhed my blood for them, and there he perfumes all our vveake prayers 5 if we were not imperfeft what need we a Mediator in Heaven. Therefore he is gone to Heaven to difanull all Satans accufations, and fo provide a place for us 5 die when wee will, our place is ready.

Thenagain 5 he is gone to the Father to cloath uswithafwcetrelation,tomake the Father our Father.For he faith,/<?/&. 12.17. Ig** *° ™y Father *ndtoy*ur Father fa that he is not afliamed to call us Brethren 5 by venue of this we may go to God

and

The Saints Prftiledge,

and call him Father,and when we dye we may without preemption fay,Fa her into thy hands I commend my fpirit, for the Father loves us as he loved Chrift, with one and the fame love, though in a farre different degree. What a corn-fort is this,that when wedie, wcgoeto oar Fa ther that is better then any earthly Father; Ther-fore it fliould joy us when the timcof our depar ture comes: We fee old I<tcob whenhee faw the Chariots came out of ^Egypt, how his heart leaped,bccaufc he fliould go to fee bis Son/0/epA Sowhcndcathisfenttotranfport us to Chrift to Heaven,had we a ftrong faith wee fhould bee exceeding glad.

AndlctusJearnehcrc the art of Faith from CYm&ytroctttkeFrthtr, faith bee, there was a great deal of time yet to pa(Te,no IcfTe chcn forty daycs after his Refurre&ion before hee went to the Father, yet he faith, Igoe to the Father, to fliew that faith prefents things future as prefcnt 5 Faith fees Heaven as prcfent, and the day of judgement as prcfent,and dothaffcft thefouleas if they were now exiftent. If we had a Spirit of Faith it would thus prefent things farre off as nighathand.Therforewhenwc meet with auy thing that may make our way to Heaven feemc ongortroublefomc, exercifc your Faith, and make your tcrme prefent to your fpirit though remote from fence,fay I goe to the Fathcr,what though I goe through blood and a fhimefull death,yea perhaps a tormentfull death: yet I goe to the Fathcr^when a man is once perfwa-

rfi.

The Saints PriVikdge,

ded that God is his Father in Chrift>it will make him walk to Heaven before his time.

Let us make Vfe of this point of Chrifts go ing to the Father. Beloved, there is not a poinr of Religion but hath a wonderful] fpring of cemforr,and it is want of faith that wee doe not draw more comfort from them.When thcrfore we part with our friends by death, thinke they are gone tothe Father. If yee loved mte, faith Chri?t,ye would rejoyce,becaufcj &id, / goz^ tothe Father.\i we love our friends,we (hould re-joy ce when they diq Beloved, this fliould com fort us,Chrift isgone to his Father, O what wel come was there ofChritt when bee came into Heaven, the fame welcome will there be when we goto the Father?How joyful! entertainment fhall we have of the Father and the Son ? Ther-fore death fhould not betroublefome to us, fay Chrifts righteoufnefle is mine, therforejknow I (hall goe to the father, what care I then what kind of pains I go through Jf a man be going to adefiredplace,howfoeverthe way be trouble-fome,the fweetnes of the end will make him for get the difcoutagements of his paffege. Perhaps we muft wade to Heaven through a Sea of bloud,it matters not, the end will recompence all, though vveloofe our limbes by the way : It is better to limpe to Heaven, then dance to Hell.

FINIS.

^

v&

AN ALPHABETICAL!- INDEX

of the Speciall Points contained

in ibis Bookc-i

Anger.

Anger of God,w ha t'it in.p. 17 7. <»xf*£*rof God whar eflfcds it hathagainftfinnc,p 178. tslngcr of God the thing in AfHidions^.i^

singer of God makes the leaft erode moft terrible,^, i80.

Anger of God tut ncd away by Repcn:ance,p. i8i,2rr.

Anger of God the meanes to a-void it,p. ipI.

Humility a ccrtainc way to a-VOld Gods Angerytg . i p i.

Cr^»/that arc good, arc ever accompa nied u-ith comfort, P*g* 284. Adulterers* corporall and fp ; -rituaii hardly reclaimed, p. 344.

their uic, p.29^. ought to bee placed on their right ob/t:<5b,p. 312. Affetliins why planted in the

Afiti&iw.

ow to kaow they j arc not in wrath though they ; continue p. 188.

Afflittions not to conaplainc of them,/), i 2,1 3.

Affiiniomx prcfirabic to Gods chiluren,^. 270, 271. Atmes-dceds.

No Annoytnce in this life or another but God hath provided iome defence a^ainft if, 366,367

crrour refuted.

Amity. Am'nj withPapifts dangerous,

In Jffocittim we muft joync with thole that arc good, p. 12 7.

All vvickci Jf*d*»9i \Mll end in cvcrladi ghacrcdf. 31 . I i 2 /fr-

The Index.

Gods love cauieth

thankfullneffe,/>.52. B

Blfjfmgs of God not to be fpent

Outward 'BkJJifg* may bee prayed for, p. 36537.

Bleffinft. how to know they come from Gods lovt,^. 3 j t &c. ing. God* children

prone 100,^.127.

fs.:ffe in goodnefle ought not to difcourage us,/?. 207.

under meanes not

Ctnj4tvcc in outward helpcs men prone to by nature,/?. 5 8 ,

n the when exceeded ^,.

creature

The Cre*t*fe notable to lielpe us in cur greaccft need,/>.6p.

Creature the vanity ot ir, ^70.

Creatures coiptincfle difcove-red mfundry rcfpcft?, ^.83,84

The moft comfortable rea-in their cxcefle hart,^.

Chriftiant. why hated of the

Baptifme made an IdoII by

Breaa.

in the Lords Supper made anldollbyPapifts,^ 324.

Tleleevin?.

Beleeving more honours God then our fins diChonour him,

4^147-

itjg is Idolatry,^. 8 oj

\~>

Carrall Confidence \hs danger of t^.82-.

Cottf^nce not plared on the creature by a true Chriftian p.-«7?»

world, />.! 02.

Chrtfti**s place no confidence in the creatures,^ £,76.

Chrifltans courle to be in love withit,/>.;pp 40 a.

A Chnftiant glory is to bee fruitftill in his places,/?. 244, &e.

Chriftiws their comfortable

Chrlflians compared to Lillies in regard of their growth in grace

ou^ht all to be ex cel lent in their kind,^ I#8 I£p.

Chriftians compared to Corne in fundry ni peels./?. 2 ^9,^.

C&riftiMvi ar? fruit bll under good mcanes.^.s 6$.

Cfaiftiws like Vin-es for fruitftfilneHe.^. 73, &c.

Chrijtians that are un fruit full arc the wor ft of men 3 /> '

The Index*

that arc fruitfull GccJ

ans tat arc rutu c o ave a co

I tak^s a (pedal! care of>. 276,1 77 rydifpofitionto the world,

Chrini**s d at arc weak not to

Children of God have a contra-

4^4, &

be dikoara^cd^. 7 79,280. ^ Children of God not to fcarc

bow they cocic to future things,;^ 9 8.

fend forth a f'wcetfcnr, fag. 281, 282.

by contra) ics,o % 275

God govcrncs it

for,/>.iep.

, •

10 be prayed

,.. The ^« »rcA v cclds a fhaJo w

"

59

M4

t'WJfa.

whom to be made

is a fignc of the forgivcncs of our Gns^.ap.

Want of Convittun of finnc

makesnscarclcflcoffinnc,^.i36. Comart

no faivati- Comforts abufcd prcovc fnarcs,^. ,y. >y. 3<*S.

Church the benefits of being in , Comfort naturally accompani*

who live out of it arc in j Comfinsat Chriftuns why not a wocfulhfta-c,p 263. apprehended by thcua^.a.4 225,

Churches outward condition dc» fpicable p. 174.

Church or God weak or it felf,

ChUlren.

Childnn ought not t« hinder our ftanding cut in a good caufe,/>

nr

Iencyofit,/> 285.

fruicfull the excel

make us,

Communion wi'h God to bee laboured fur,p. 3^,40

No Communion betwecne God .ind Idoh, p. 100,10%

Ccwnvii* with GoJ Ullli

worldly ,p. K ix

makc "- hatt

LSI i«j»^ ,^. r • i

Children at our death in faith to , ^ ,..

be commended to- God, p.iij.j A good Conferee oagLt not j,^ t ; to be parted wi.h,/>.i 10.

C^7/r^ofGodarcaIwaycs in

Irom be

364.

NJ Condition fo di t ut God can alter it ,f. i co

.

The Index.

Crucifixes. Crucifixes not to be ufed,

Ctufcs.

In good Caufes wee ought to be refolure 39 ,394. Having God for our flicl er we ! fufhred to fall intr,i 04,105:.

make us bold b bis caufe, 3 70.

Extremities.

t

Extremities why Go r is children

ought to be bold in good

Gods Commandcments ought to be obeyed, 4 2 6.

Company.

Good Company a means to in-able as to walk refoltitely in Gods

D

'Dcftruttion. ifw, fpirituall m anes thebeftto prevent it,y.

perions God very

Eifetfes of the foule how to know them,i 30. &c.

D oft bting.

Dott&ting kils thankfulInefTe,5 2 of Gods mercy a

.

continually on all

408.

£x ample. ^ muft not live by £x*tmfle y

To co me to a right £*fc/,the beft way is to take Gods way ,42 7.

Confederation of our End will make us walk refolutcly in Gods-

rj

Faffs. Faffs of Gods children made

reat fin,

Gods Eye being upon us (hould j make our e^ e be upon him,2 78. i Gods Eye being upon us fhould

Godcfpccially mcr» ci full too, 10 7.

Fawily.

Family all under it the better for a godly Governor. 259,

Forces.

Forces home or f crra : gne not to be trull cd 100,75.

Forgiveness of fins, how known

to betruly

Tvr'givektfa offrns to be deli-red above all mercies, 27.2.8.

of fins the mi/cry of 1

The Index.

of thofe i hat want ir,31,3 2.

F^rfioftteffi of lins noc eafily attained, 160.

Free.

Free love of Cod to his people,

1 66

r cof God the caufc of

all mercies, 1 5 5, o/V.

FrttitfuUneflc the benefk of it,

M7-

Fruitfr&mfe of Cbrifti. ns in

their pai ticular pi ices is their glo-

of Cnriftjans cfe-light'ulico COD andman,248,

249.

FrttirftfHncffe in grce brings peace and comfort ro a man, 287.

ftqiifttft Chriftians leave a good f enr nchind "them,? $ o, : 5 1 .

Fruitful! Chrillians compared to Vines, 27 2 err.

Frj»ir/5r//Cririftian8 God hath a fpcciallcaiv 0^276.

Frui'xll Convcrfation the

(/**Jwdrfcei why^they cannot, merit,3 84

God

God rightly apprehended makes us fhakcoff all talfc trufts, loo, 101.

God is onr All-fufficicncy in alleftares,iio.

God\H diftrcflcs to be traded in i r?.

is the great Pfyfitian of the

God is willing to hcalc anc

Cjod loves his people freely,

\b6. t &c.

God to make him our fhadow,

God beirg our flicker and fha-duw,wc Aiouldbc bold in good

^ our fhidow the com

fort of it,

God how to be corccivcd of in our wordiippingor ^01,330

like 331,

excellency of it, 286^87.

Frxitleffc. Fruitlefff Christians of all men

thswor(l,274. 3 ,

To f<:t up any thing m our f inHS

above 6W is Idolatry, 354. Cjnd is the oncly true dcr

Chriilians happincflc arifing,

Good that is faving comes

fromman-385.

from hcncc,370. God not bei >g wicked n Ii4

The Index,

Belter makes their edate mcft

Who have not God for a ter are mod mi(erable,37?. grace.

Grare compared to dew in fui> dry refpe<5r.s,20i,^f.

Grace of God

Grace, of God comes inienfi-bly and invifibly 5 a02.20j.

Grace works mildly upon the foulc,204

Grace cheares and comforts the foulc 205.

Grace makes barren foules fruitfully©*?.

Grace of God unrefiflible^otf.

Barrenrefic in Grace ought not to difcourage us, 207.

Grace themranes toincrcafeir 207.

Grace -wrought in the fcule is an evidence of the pardon of fin in that foule^op.

All Grace from God, 210^211,

Grace how to be attained, 2 1 2.

Grace compared to Drives in

divers re How to bee rooted in Grace,

}I &c.

Gra t, why fome hsve more

then others ,

In praying for Grace wee muft waite Gods kifure^po,

Grace is of a fru^Uying nature, 370,371.

G y at ions fruit comes frcm God and us too,

Gf**& of Chriftians like Lii-Sudden Growth of Gods chil Growth in grace the necefiry Growth in grace the meanes to

in grace to be Mea sured after, 2^6^ r.

ChriQians irnny time; decei ved about their growth in

Grwth in grace, the cl iefeft

j Cbriftians their ex* I

ccllency, s

Families ou ,ht!

to indcavour to be good ifor ir fakes that are under them,

G rat ious Cjovewors will com m'-inicate grace to their Family

fit ft and fecond fprin^

of it fpeedy 2 1 4,

H

"Hatred.

how to difccrne

f,?

True ffatrttJQffa is univerfall

True

The Index.

True Hatred of fin is implaca-

ble,f>. 300.

Hatred of fin ever follows true

Nothing loft by renouncing /-

red oflin how to be attain ed, 305,

m how k Heart. Heart chiefly required ofGod,

9'

Broken Heart a Sacrifice, 45.

Humility.

Humility a certain way to (nun Gods anger., 19 1.

I.

Idolatry. Idolatry 5 men prone to it by na-

Idolatry what it is, 90. Idolatry frames bale conceits of God,320.

Idolatry how it is committed,

321.

Idolatry the occafions of it to be avoided, 3 2 9,3 30.

Idols why to be hated, 3 1 p^c . Idols abhominable toGcKJ,3 1 9 Idols oppoiitetoGod, 320.

Infirmities.

Infirmities, why God differs them in his children* 1 57, #t'.

Infirmities of Gods children qiade their gain, 158.

Our Infirmities ought not too much todejeft us, 159.

Impenitent (inners not to be en vied, 13 4.

Infidelity.

Infidtlity the caufc of all woe, 425.

men, who they men have reipeft to all Gods Commandcnients , 429, 430.

Clofe Idolatries of many Juft men do all things to a good

Chriftians,^30. en< M-J°> 43*;

7M/fry, Gods punishments on J«/* men deiire to grow in people for it, 342. ! grace43 1.

Idolatry, means to avoide it,; JwJ* men love the Brethren,*^ i

Juft men have only caufc to rc-

Idolaters hatcfull to God, 339* joyce,^?.

Idolaters,God$ punifhircnts on

Idolatry how fleighted by many 345-

__ of God afldChrirt is a mcaius to make people

leave

leave Idolatry, fag. 3 40,3 41.

L tife.

Life of man fiibjeft to many annoyances both outward and inward, 374,375.

Men muft be endued with rpi-ritual Life before they can walke in Gods wayes, 436. Love.

Love of God an evidence of the pardon of our fins, 3 0,21.

Love of-God to his people free 166,167.

Love of God to us eternall, 171.

Love of God to us not to be meafured by our feeling of it, 17 3

Love of God the caufe of all mercies to us, 173,!^.

Gods Love is a fruitful 1 Love, 199.

M Mercy.

Mercy Gods fcope in the new Covenant, 145.

Gods Mercies are compleat to his children, 103.

Mercy fweetneth all Gods At tributes, 103.

Mercy agreeable to Gods na ture, 185.

God chiefly Mercifull to thofe who moft ftand in need of his Mercy, 105.

'Mercifulnejje.

Mercifulnefle to others isanc-vidcnce of the pardon of our fins,

3 1 -

Mercifulnejje a character of Godschilde, 112. Meanes.

Means of Salvation not profi ted by, bring deftru&ion, 246.

In the ufe of all Means, to look upuntoGod,39i.

Mafes that we ought not to be prefent at them,326. Man.

Man not to be a prefcriber of his own way, 42 3.

Occafions. Occafions of fin to be avoided,

3 o 4 . • p ,^

Papifts. Pafifts grofle Idolater s,pi,e^

Their fhift^ for worfhipping Images answered, 9 1 .

Pafift s how they idolize Saints, 322.

Papifts make an Idoll of the

Papifts worfe Idolaters then

Papzfts why they arefo impu dent in their Idolatry, 328.

Papifts why fo hardly conver ted, 341. _____ _ Papifts

The Index.

Prayer.

Prayer is a Ipcciafl helpe againft all fin and (orrowjy, Prayer icts God on work,l 8. Prayer aolvvercd where a fpirit

net to bee converted

Poptfl Writers to beware of them,3 2 8.

No re«. o icilia'ion between Pa-/>///ar,d PiOuitaf,ts 326. of Prayer is given, 121,

I ardon. Our 'Prayers arc heard when

Pardon of fin the chiefcft mer- we renounce fin^jp^do. cy which makes way for all other j . Praife.

149. TVd/yJran acceptable Sacrifice

GoJPdr.'*;*/allfins/ia 5,126, to G0^,48,49. 141. } _ Helps to inablc us to Praife

Pardon offinne wby not appre-

hended, 145?. Tardon cf iinkow known,l5» Pardon of fin how known when | we are ftill f ub jcd to fin. 1 5 *.

Pardon ot fin 1,0: attaiiicd with-out Humiliation and Reformat!-

P«*:e of corifciencc is an evi dence of the pardon of our tins, 30,151.

Pea:t of conicisncc in acarnall man whence itcoaies 155.

Perfcvtrancc the ground of it,

g of God muft bcc from

abrokcnhcartjfi.

of God ircouragc-

Praife an honour to God. 5 8.

Praife a gainfull trade, 5 8,59, Prafi a noble aclof Rsligior,59

Prai/9 a larger Sacrifice then Prayer, 5 p.

Praife. an heavenly a&ion,6o.

Praifing God.brings joy 60,6 1

Praife how to know when it is accepted^ i.

To have

n in ad

miration is IJola ry,333.

Performances. Outward too is Idolatry, 3

Promifes of Chrift knownc Workcgrace in 113,^35,234..

God ilabiiflieth

us in tHem, 2 34.

Prudevce.Stz Wifdowe. Heavenly Prudence, definition

truftcd ofir,4io.

God hath his fee fie in the worft

Providence The waies of Gods Troi vk*ce

R.

The Index.

R

Returning.

OF Ret wring to the Lord^SjC^f. How to know whether \vcc

Reformation. Rtfamatfan oflifc muft be joy-

ncd with Pra

Repentance

True Repentance is of the parti

cular (in we are molt add idled too

*S-

Repentance a tryall of it/ 6.

Rfpentavcenotto bee delayed,

Repentance tarncs away Gods

Reproof".

for fin patiently en dured is an evidence of the par don ofour fins, 3 02, 3 03. Reproofe of fin ho w tobc orde-

305.

S

Sacrifices* Sacrifices of Chriftians under

Salvation. Our Salvation is certaine. 1 69. God willing to Save men,i 39,

No S luatidn out of the Quirt h

Comforrs arifing trom Saints

State. State of Gods children firme,

22T.

of the wicked unftable,

225,225. Difference betwixt our audio

Sincerity*

Sincerity ^mtiaes a Chriftian, 280.

the

Icis not in vaine to Lord,4oo.

Sinne.

All ^»^ alike hated by a fin-cere Chrirtian,2y. AlSin why to be praied a Sin brings judgen ent,i 2, Sin hateful! to a conscience a-wakcntd, 25.

formerly committed to

to know they a r c *9->&c. bitterneflecaufeth Rc-

Stability* StMity of Saints whence it

SbtMete* difcafe,!2

All Smnes God is willing to

negleded prove incu rable,) 26.

Sinnes being difeafes are pre

fertti

The Index.

fcntly to bcc cured, f*g. 133,

X *?M fC ^ hC<J ° Ur .'J 47 ' ^""'hclps to make u, hate it

; *3'» lubducd is an evidence of 352.

i rhe P jr don of fin,i 51. Sinn* the ctmfc of .11 ill,

*>/w why luftercd to remaine in; 353.

Si* our grcatcft enemy, 354.

"^ 157, 158. vifwuj

•ft* is the obj ft of Gods an- Sin renounced wilT'makc GoJ

:r » T 77>^. j hcarc our prayers, 3 jp

^* contrary to Gods nature, Wane of Convidion of Sinn*

\ I yg^ . 1,_. i ^

Sin muft not only bcc left but hated, 25*7.

how knownc to be hated,

V» truly hated when it is nni-vcrfally hated,a$>$*, 300.

Sin truly hated when implacab ly hated,300,301,

Sin truly hated when chiefly hated inourfelves,30i,3oi.

Great Sinncs inuit be hated in the greateft rncafure, p*g. 302, 30?-

Not to love to be flattered ii, our Sinnes is a fignc ot the true hatred of our fins, 304.

Sinne the occalkms of it to bcc avoided. 3 04.

Sinne\\o\N wee may come to hate it, 30 8,^-.

Swne fee forth as it is in irs owr.c nature will make us hate it,

'»*VSI4 SS4 ^> » ft fl I

makes us cafe Icflc of finnc, 13 6. Si*n*r.

Impenitent Sinners noc to bee envied, 13 4.

Sinntrs un repent ing their dangerous condition, 30. Sonic.

Settle difeafcs how to know thein,i-o,

S*ul* God is willing to lave

j8,c£v.

S*f<r.

They who will not S*jf<r for

Sinne is the bane of all our com-forts,3ii.

Si**c the onely objecT: of the

AOurancc of Gods love works e in us. 5 3,54

vcrball -ought to be /unified by deeds, 49, 50. how to know

it is accepted^ i

Vcngctnce nccrc thofc that

_^ profit

The Index.

profit not by the meanes of falva- what we mutt avoid^ <> j.

VVayes of God the iafeft waies ?0mfrtbittejpr

Sight of our Uwcrthinefle fT^*;*/of God the pkafanteft fliould not difcourage

Vows. Wayss of GOD the moft holy

their ufe, 41. and cleanc waics, 4? 3.

' k , See luft. Walking In Gods 'w*yu what

W itimplycs4p,454.

Ho ^v to know we walk on in GODS tfV/,4 74,4 j 5 d-f. ^WKo will walke aright in GODS W*j?s muftbee rcfolutc againft ail oppol ion,455. And pray to Goi for ftrength,

Wayts of God ri^ht,4a f. Waycs of God whcrin he walks tous,4ip.

which God prefcribes

of Gods'providence all righi-and/uft,42o.

Man ought not to bee a prefcri-ber of his ownc ^7,44. j conftantly

To juftifis Gods Wayes in c» Walkers inCiojs Way9$ their villtimesa note of Gods elcft. happintfle^y r.

457

Good company a meanes to enable us to walk rcfolutely and

43P

Before men can walke in Gods trtjes they muft have fpi-rituall Iif

Gods fies men to bee true Chriftians,

75>

*w

wne, a 1 5

tP*rre.

lawfullneffe of it,

Water. every yeare turned int©

Chriflians » ot to bedif-

44 2 -

Wtyts-at God mud be walkt in and not oncly talkt of, 454.

Having our c;id in our eye will j Warning,

inabie u? to walk rcfolucely in God gives Warning beforehec Gods ff*7Ar448 44p r fmites,^.

To walk on in the \ ight Wayes Wickrd.

of God wee mult walKC wifely,' Wtrlyd mens condition is fa-re. | ding 254.^-^.

In walking in Gods WAJC$\ Wtcked men abhominable to

The

moft mifcrablc in th .t they have not God tor a (hcl-m,p*£c 387.

Witt.

HJW men make tbcir ownc »//// and wits Itals,?4*S0*f. *W/-worfhip no flcight matter

Wife.

Truly wy* but few, 426, 417,,

All men naturally defirc to bee

thought Jrifr

'

Heavenly rviftdom? the definiti

on

Heavenly voifdome the (ignes of

ffWofGod is pcrfc(fT,445.

bee bclecved

The ^rW without the Spirit is

uni ffcduall, 4 34,43 5«

The lame yrorj of God that is a Word of life to the godly, is a Word of perdition to the wic ked, ^6.

Word of God not to bet loved thewcrfc, bccaufc wicked men arr made the worle by it, 477.

ufcd in prayer, a:.

Want of good Works ought not to hinder our Conycrfion or

Good Work* why they cannot

World

World not able ^to deprive us of Gcds Spirit aud grace, 414,

415-

Wrath.

of God makes crofts,

F I N I Si

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Library

of the

University of Toronto