THE FOURH SERMON.

THere remaineth the second point formerly mentioned, from the Promise or Covenant which Israel here makes, which I will briefly touch, and so proceed unto the fourth verse; and that is this:

That true Repentance and Conversion taketh Page  48 off the Heart from all carnall confidence, either in domesticall preparations of our owne, Wee will not ride upon Horses: or in forraigne ayde from any con∣federates, especially enemies of God and his Church, though otherwise never so potent; As∣shur shall not save us: Or lastly, in any superstiti∣ous, and corrupt worship, which sends us to God the wrong way, We will not say any more to the work of our hands ye are our gods, and causeth the Soule in all conditions, be they never so desperate, so de∣solate, so incurable, to relie onely upon God. It is very much in the nature of man fallen, to affect an absolutenesse, and a selfe-sufficiency, to seek the good that he desireth within himselfe, and to derive from himselfe the strength whereby hee would re∣pell any evill which he feareth. a This staying within it selfe, Reflecting upon its owne power and wisedome, and by consequence affecting an independency upon any Superiour vertue in being and working, making it selfe the first Cause, and the last End of its owne motions; is by Divines conceived to have been the first sinne by which the creature fell from God, and it was the first Temp∣tation by which Satan prevailed, to draw man from God too. For since next unto God every Reasonable created Being is nearest unto it self, wee cannot conceive how it should turne from Page  49 God, and not in the next step turne unto it selfe, and by consequence, whatsoever it was in a regular dependence to have derived from God, being fallen from him, it doth by an irregular depen∣dence seeke for from it self. Hence it is that men of power are apt to deifie their owne strength, and to frame opinions of absolutenesse to themselves, and to deride the thoughts of any power above them, as Pharaoh, Exod. 5.2. and Goliah, • Sam. 17.8, 10, 44. and Nebuchadnezzer, Dan. 3.15. and Senacherib, 2 King. 18.33, 34, 35. Isa. 10, 8, 9, 10, 11, 13, 14. And men of wisdome, to deifie their owne reason, and to deride any thing that is above or against their owne conceptions, as Tyrus, Ezek. 38.2, 6. and the Pharisees, Luke 16.14. Iohn 7.48, 49, 52. Acts 4.11. Isa. 49.7. & 53.3. and the Philosophers, Acts 17.18, 32, 1 Cor. 1.22.23. And men of Morality and vertue, to deifie their owne righteousnesse, to relie on their own merits and per∣formances, and to deride righteousnesse imputed and precarious, as the Jewes, Rom. 10.•. and Paul before his conversion, Rom. 7.9. Phil. 3.6, 9. so na∣turall is it for a sinfull creature, who seeketh onely himselfe, and maketh himselfe the last End, to seek onely unto himselfe, and to make himselfe the first Cause and mover towards that End.

But because God will not give his glory to ano∣ther, nor suffer any creature to incroach upon his Prerogative, or to sit downe in his Throne, hee hath therefore alwayes blasted the policies and at∣tempts of such as aspired unto such an Absolute∣nesse and Independencie, making them know Page  50 in the end that they are but men. Psal. 9.19, 20. and that the most High ruleth over all: And that it is an Enterprize more full of folly then it is of pride for any creature to worke its owne safety and felicity out of it self. And as men usually are most vigi∣lant upon their immediate interests, and most jealous and active against all incroachments there∣upon: so wee shall ever find that God doth single out no men to be so notable monuments of his Ju∣stice and their own ruine and folly, as those who have vied with him in the points of power, wise∣dome, and other divine Prerogatives, aspiring un∣to that absolutenesse, selfe-sufficiency, selfe-inte∣rest, and independencie which belongeth onely un∣to him. And as he hath by the destruction of Pha∣raoh, Senacherib, Herod, and divers others, taught us the madness of this ambition; so doth he by our owne daily preservation teach us the same. For if God have appointed that we should goe out of our selves unto thing below for a vitall subsistence, to bread for food, to house for harbour, to cloathes for warmth, &c. Much more hath he appointed that we should goe out of our selves for a blessed and happy subsistence, by how much the more is required unto blessednesse then unto life, and by how much the greater is our Impotencie unto the greatest and highest end.

*Yet so desperate is the Aversion of sinfull man from God, that when he is convinced of his Im∣potency, and driven off from selfe-dependence, and reduced unto such extremities as should in reason lead him backe unto God, yet when he hath Page  51no horses of his owne to ride upon, no meanes of hi• owne to escape evill, yet still he will betake him∣selfe unto creatures like himselfe, though they be enemies unto God, and enemies unto him too for Gods sake, (for so was the Assyrian unto Israel) yet If Ephraim see his sicknesse, and Iudah his wound, E∣phraim will to the Assyrian and King Iareb for help, Hos. 5, 13. If he must begge, he will doe it rather of an enemy, then a God, yea, though he disswade him from it, and threaten him for it. Ahaz would not beleeve though a signe were offered him, nor be perswaded to trust in God to deliver him from Rezin and Pekah, though he promise him to doe it, but under pretence of not tempting God in the use of meanes, will weary God with his provocation, and rob God to pay the Assyrian, who was not an help but a distresse unto him. 2 King. 16.5, 8.17, 18. 2 Chron. 28.20, 21. Isay 7.8.13. Isa. 30.5

Well, God is many times pleased to way-lay humane Counsels, even in this case too,* and so to strip them, not onely of their owne provisions, but of their forraigne succours and supplies, as that they have no refuge left▪ but unto him. Their Hor∣ses faile them, their Assyrian failes them,*Hos. 7 11, 12. and 8.9, 10. Their Hope hath nothing either sub ratione Boni, as really Good to Comfort them at home: or sub ratione Auxilii, as matter of Help and aide to support them from abroad. They are brought as Israel into a Wildernesse, where they are constrained to goe to God, because they have no second causes to help them. And yet even here, wicked men will make a shift to keepe off from Page  52 God, when they have nothing in the world to turne unto. This is the formall and intimate ma∣lignity of sinne, to decline God, and to be impatient of him, in his owne way. If wicked men be neces∣sitated to implore help from God, they will invent wayes of their owne to doe it: If Horses faile, and Asshur faile,* and Israel must goe to God whether he will or no, it shall not be to the God that made him, but to a god of his own making; and when they have most need of their glory, they will change it into that which cannot profit, Jer. 2.11. So foolish was Ieroboam, as by two Calves at Dan and Be∣thel, to thinke his Kingdome should be established, and by that meanes rooted out his owne family, and at last ruined the Kingdome, 1 King. 12.28, 29.14, 10, 15, 29. 2 King. 17.21, 23. Hos. 8.4, 5. & 10.5, 8, 18. So foolish was Ahaz as to seeke helpe of those gods which were the ruine of him and of all Israel, 2 Chron. 28.23. Such a strong antipathy and aversnesse there is in the soule of naturall men unto God, as that when they are in distresse they goe to him last of all; they never thinke of him, so long as their own strength and their forraign con∣federacies hold out; and when at last they are dri∣ven to him, they know not how to hold communi∣on with him in his owne way, but frame carnall and superstitious wayes of worship to themselves, and so in their very seeking unto him do provoke him to forsake them; and the very things whereon they lean, goe up into their hand to pierce it, Isa. 15.2. Isa. 16.12. 1 King. 18.26.

Now then the proper worke of true Repentance Page  53 being to turne a man the right way unto God, •t taketh a man off from all this carnall and supersti∣tious confidence, and directeth the soule in the greatest difficulties to cast it self with comfort and confidence upon God alone. So it is prophesied of the Remnant of Gods people, that is, the peni∣tent part of them, (for the remnant are those that came up with weeping and supplication, seeking the Lord their God, and asking the way to Sion, with their faces thither-ward, Jer. 31 7, 9. & 50.4 5.) that they should no more againe stay themselves upon him that smote them, but should stay upon the Lord, the holy One of Israel in truth, and should returne unto the Mighty God, Isa. 10.20, 21. They resolve the Lord shall save them, and not the Assyrian. So say the godly in the Psalmist, An Horse is a vaine thing for safety, neither shall he deliver any by his great strength, &c. Our soule waiteth for the Lord, he is our help and shield, Psal. 33.17, 20. They will not say any more, We will flie upon Horses, we will ride upon the swift, Isa. 30.16. Lastly, At that day (saith the Prophet speaking of the penitent remnant and gleanings of Iacob) shall a man looke to his Maker, and his eyes shall have respect to the holy One of Israel, and he shall not looke to the Altars the work of his hands, neither shall respect that which his fingers have made, the groves or the images, Isa. 17.7, 8. And againe, Truly in vaine is salvation hoped for from the Hils, and from the multitude of Mountaines, that is, from the Idols (whom they had set up and wor∣shipped in high places.) Truly in the Lord our God is the salvation of Israel, Jer. 3.23. They will not Page  45 say any more to the worke of their hands ye are our gods.

*So then, the plaine duties of the Text are these, 1. To trust in God who is All-sufficient to helpe, who is Iehovah, the fountaine of Being, and can give Being to any promise, to any mercy which he intends for his people; can not onely Worke, but Command; not onely Command, but Create deli∣verance, and fetch it out of darknesse and deso∣lation; Hee hath everlasting strength; there is no time, no case, no condition, wherein his Help is not at hand, when ever hee shall command it, Isa. 26.4.

2. We must not trust in any Creature. 1. Not in Asshur, in any confederacy or combination with Gods enemies, be they otherwise never so potent. Iehoshaphat did so, and his Ships were broken, 2 Chron. 20.35, 37. Ahaz did so, and his people were distressed, 2 Chron. 28.21. It is impossible for Gods enemies to be cordiall to Gods people, so long as they continue cordiall to their God. There is such an irreconcileable Enmity betweene the seed of the woman, and the seed of the Serpent, that it is incredible to suppose that the enemies of the Church will doe any thing which may p•r se, tend to the good of it, or that any End and de∣signe by them pursued can be severed from their owne malignant interest. Let white be mingled with any colour which is not it self, and it loseth of its owne beauty. It is not possible for Gods peo∣ple to joyne with any that are his enemies, and not to lose of their own purity thereby. He must be Page  55 as wise, and as potent as God, that can use the •age of Gods enemies, and convert it when he hath done, to the good of Gods Church, and the glory of Gods Name, and be able at pleasure to restraine and call it in againe. We must ever take heed of this dangerous competition betweene our own in∣terests and Gods, to be so tender and intent upon that, as to hazard and shake this. Ieroboam did so, but it was fatall to him, and to all Israel. The End of Iudahs combining with the Assyrian, was that they might rejoyce against Rezin and Rema∣liahs sonne: but the consequent of it which they ne∣ver intended, was, that the Assyrian came over all the channels, and over all the bankes, and over∣flowed, and went over, and reached to the very necke, and if it had not beene Immanuels land, would have endangered the drowning of it, Isa. 8.6, 7, 8. If Israel for his owne ends joyne with Ashur, it will hardly be possible for him in so do∣ing, though against his own will, not to promote the Ends of Ashur against God Church, and against himselfe too. And yet the Prophet would not have in that case Gods people to be dismayed, or to say, a Confedera•ie, a Confederacie; but to sancti∣fie the Lord himselfe, and make him their feare and their dread, who will certainly be a Sanctuary unto them, and will binde up his Testimony, and seale the Law amongst his Disciples, when others shall stumble and fall, and be broken, and be snared and be taken. If we preserve Immanuels right in us, and ours in him, all confederacies against us shall be broken, all counsels shall come to nought.

Page  56*2. Not in Horses, or in any other Humane pre∣parations and provisions of our owne. Some trust in Charets, and some in Horses, but we (saith David) will remember the Name of the Lord our God, Psalm 20.7. That Name c•n do more with a sling and a stone, then Goliah with all his armour, 1 Sam. 17.4•. It is a strong tower for protection and safety to all •hat flie unto it, Pro. 18.10. Whereas Horses though they be prepared against the day of battell, yet safety commeth onely from the Lord, Prov. 21.31. Horses are flesh and not spirit, and thei• Riders are men, and not God; and cursed are they that make flesh their arme, and depart from the Lord, Isa. 31.1, 2, 3. Ier. 17.5. No, not in variety of meanes and wayes of Help, which seemeth to be intima∣ted in the word R•ding, from one confederate un∣to another: if Asshur faile, I will post to Egypt; if one friend or counsell faile, I will make haste to another; a sinne very frequently charged upon Israel, Hos. 7.11. Isa. 20.5. Isa. 57.10. Ier. 2.36, 37. These are not to be trusted in, 1. because of the intrinsecaell weaknesse and defect of ability in the creature to help, Every man is a lyar, either by imposture, and so in purpose; or by impotency, and so in the event, deceiving those that relie upon him, Psal. 62.9.

2. Because of ignorance and defect of wisdome in us to apply that strength which is in the creature unto the best advantage. None but an Artificer can turne and governe the naturall efficacy of fire, winde, water, unto the workes of art. a The wis∣dome whereby wee should direct created vertues Page  57 unto humane Ends is not in or of our selves, but it comes from God, Iames. 1.5. Isai. 28.26, 29. Exod· 36.1, 2. Eccles. 7.24. & 9.1, 11.

3. Nor in Idols,* not in corrupting the worship of God. a Idols are lies, and teachers of lies, and promisers of lies to all that trust in them, Ier. 10.8, 14, 15, 16. Habac. 2.18. Rev. 22.15. an Idoll is just bnothing in the world, 1 Cor. 8.4. and that which is nothing, can doe nothing for those that relie upon it. What ever thing a man trusteth in, in time of trouble, must needs have these things in it to ground that confidence upon.

First, a Knowledge of him and his wants; therefore we are bid to trust in Gods providence over us for all outward good things, because he knoweth that we have need of them, Mat. 5.32.

Secondly, a loving and mercifull disposition to helpe him. A man may sometimes receive helpe from such as love him not, out of policy and in pursuance of other Ends and intends: but he can∣not confidently relie upon any aide which is not first founded in love. I ever suspect and feare the gifts and succours which proceed form an c Ene∣my; they will have their owne Ends onely, even then when they seeme to tender and serve me; therefore David singleth our Gods mercy as the object of his Trust, Psal. 52.8.

Thirdly, a manifestation of that love in some promise or other, ingageing unto assistance. For how can I with assurance, and without hesitancy expect helpe there where I never received any promise of it? here was the ground of Davids, Page  58 Iehoshaphats, Daniels trust in God, the word and promise which he had passed unto them, 1 Chron. 17.25, 27. Psal. 119.42. 2 Chron. 20.7, 8. Dan. 9.2, 3.

Fourthly, Truth and fidelity in the care to make these promises good; this is that which makes us so confidently trust in Gods promises, because we know they are all Yea and Amen, that it is impossi∣ble for God to lie, or deceive, or for any to seeke his face in vaine, 2 Cor. 1.20. Iosh. 21.45. Hebr. 6.18. Isai. 45.19.

Fifthly, Power to give Being, and put into act whatsoever is thus promised. That which a man leanes upon, must have strength to bear the weight which is laid upon it. This is the great ground of our trusting in God at all times, even then when all other helpes faile, because he is I Am, that can create and give a being to every thing which he hath promised, because power belongeth unto him, and in the Lord Iehovah is everlasting strength, and nothing is too hard, no help too great for him who made heaven and earth, and can command all the Creatures which he made to serve those whom he is pleased to helpe. Psal. 62.8, 11. Exod. 3.14. Isay. 26.4. Gen. 18.14. Ier. 32.17. Psal. 121.2. Rom. 4.19, 21. Matth. 8.2. Now whosoever seeks for any of these grounds of trust in Idols, shall be sure to faile of them. Knowledge they have none. I∣say. 44.9. and therefore love they have none; for how can that love any thing which knowes no∣thing? Truth they have none, neither of being in themselves, nor of promise to those that trust in Page  59 them; the very formality of an Idol is to be a lye, to stand for that which it is not, and to present that which it is most unlike, Isay 44.20.40.18. Ier. 10.14, 15, 16. and power they have none ei∣ther to heare, or save, Isay. 45.20.46.7.41.23.24.28, 29. And therefore that repentance which shaketh off confidence in Idols, doth not onely convert a man unto God, but unto himselfe; is it not onely an impious, but a sottish thing, and below the reason of a man, first to make a thing, and then to worship it, to expect safety from that which did receive being from himselfe, Isay. 46.7, 8. These are the three great props of carnall confidence, for∣raigne interests, domesticall treasures, superstitious devotions; when men please themselves in the chil∣dren of strangers, and have their land full of silver and gold, and treasures, full of horses and Charets, and full of Idols: hoard up provisions and prepara∣tions of their owne, comply with the enemies of God abroad, and corrupt the worship of God at home. I∣say 2.6, 7, 8. These are the things for which God threatneth terribly to shake the earth, and to bring downe, and to make low the loftines of man, if he doe not, (as Ephraim here by long and sad expe∣rience, doth) penitently renounce and abjure them all.

And now this is matter for which all of us may be humbled.* There is no sinne more usuall a∣mongst men then carnall confidence, to lean on our owne wisedome, or wealth, or power, or supplies from others, to deifie Counsels, and Armies, or Horses, and treasures, and to let our hearts rise or Page  60 fall, sinke or beare up within us, according as the creature is helpefull or uselesse, nearer or farther from us; As if God were not a God afarre off, as well as neare at hand. This we may justly fear, God has, and still will visit us for, because we doe not sanctifie the Lord of Hosts himselfe in our hearts, to make him our feare and our defence, and that he will blow upon all such counsells, and preparati∣ons, as carnall confidence doth deifie.

Therefore we must be exhorted to take off our hopes and feares from second causes, not to glory in an arm of flesh, or to droope when that failes us; not to say in our prosperity, our mountaine is so strong that we shall not be shaken, nor in our suf∣ferings, that our wound is incurable, or our grave so deepe that we shall never be raised againe. But to make the Name of the Lord our strong tower; for they who know thy name will trust in thee, and for di∣rection herein we must learne to trust in God,

First, Absolutely and for himselfe, because he onely is Absolute and of himselfe. Other things as they have their being, so have they their working and power of doing good or evill onely from him, Matth. 4.4, Iohn. 19.11. a And therefore till he take himselfe away, though he take all other things away from us, we have mater of encouragement and rejoycing in the Lord still, as David and Ha∣bakuk resolve, 1 Sam. 30.6. Habac. 3.17, 18. All the world cannot take away any promise from any ser∣vant of God, and there is more of Reality in the least promise of God, then in the greatest perfor∣mance of the creature.

Page  61Secondly, to trust him a in the way of his Com∣mandements, not in any precipices or presumptions of our owne. Trust in him and doe good, Psal. 37.3. First feare him, and then trust in him; he is a Help and shield onely unto such, Psal. 115.11. It is high insolence for any man to leane upon God without his leave, and he alloweth none to doe it but such as feare him, and obey the voyce of his servants, Isay. 50.10.

Thirdly, to trust him in the b way of his provi∣dence, and the use of such meanes as he hath san∣ctified and appointed. Though m•n liveth not by bread alone, but by the word of blessing which proceedeth out of the mouth of God: yet that word is by God annexed to Bread, and not to Stones; and that man should not trust God, but mock and tempt him, who should expect to have stones turned into bread. If God hath provided staires, it is not faith but fury, not confidence but mad∣nesse, to goe downe by a precipice; where God pre∣scribes meanes, and affords secondary helpes, we must obey his order, and implore his blessing in the use of them. This was Nehemiah his way, He pray∣ed to God, and he petitioned the King, Neh. 2.4. This was Esters way, A Fast to call upon God, and a Feast to obtaine favour with the King, Ester 4.16.5.4. This was Iacobs way, A Supplication to God, and a present to his Brother, Genes. 32.9, 13. This was Davids way against Goliah, the Name of the Lord his trust, and yet a Sling and a stone his Wea∣pon, 1 Sam. 17.45, 49. This was Gedeons way a∣gainst the Midianites, His Sword must goe along Page  62 with the Sword of the Lord, not as an addition of strength, but as a testimony of obedience, Iudg. 7.18. Prayer is called sometimes a lifting up of the voice, sometimes a lifting up of the hands, to teach us, That when we pray to God, we must as well have a a hand to worke, as a tongue to begge. In a word, we must use second causes in Obedience to Gods order, not in confidence of their Helpe; The Creature must be the object of our diligence, but God onely the object of our trust.

Now lastly, from the ground of the Churches prayer and promise, we learn, b That the way unto mercy is to be in our selves fatherlesse. The poore saith David, committeth himselfe unto thee, thou art the helper of the fatherlesse.*Psal. 10.14.146.9. When Iehoshaphat knew not what to doe, then was a sitt time to direct his eye unto God. 2 Chron. 20.19. When the stones of Sion are in the dust, then is the sittest time for God to favour her. Psal. 102.13. When Israel was under heavie bondage, and had not I•seph as a tender father (as he is called, Gen. 41.43.) to provide for them, then God remembred that he was their father, and Isra•l his first borne. Exod. 4.22. nothing will make us seeke for Helpe above our selves, but the apprehension of weaknes within our selves. Those Creatures that are weak∣est, n•ture hath put an aptitude and inclination in them to depend upon those that are stronger. The Vine, the Ivie, the Hopp, the Wood-binde, are taught by nature to clasp and cling and winde a∣bout stronger trees. The greater sense we have of our owne vilenes, the fitter disposition are we in to Page  63 relie on God. I will leave in the midst of thee an af∣flicted and poore people, and they shall trust in the name of the Lord. Zeph. 3.12. Isay 14.32. When a man is proud within, and hath any thing of his owne to leane upon, he will hardly tell how to trust in God. Prov. 3.5.28.25. Israel never thought of return∣ing to her first husband, till her way was hedged up with thornes, and no meanes left to enjoy her former Lovers. Hose. 2.6, 7. When the enemy should have shut up and intercepted all her passa∣ges to Dan and Bethel, to Egypt and Assyria, that she hath neither friends, nor Idols to flie to, then she would think of returning to her first Husband, namely, to God againe.

Now from hence we learne, First, the conditi∣on of the Church in this world, which is to be as an Orphan, destitute of all succour and favour, as an out-cast whom no man looketh after. Ier. 30.17. Paul thought low thoughts of the world, and the world thought as basely of him. The world saith he, is crucified unto me, and I unto the world. Gal. 6.14. Before conversion, the world is an Egypt unto us, a place of Bondage. After Conversion, It is a Wildernesse unto us, a place of Emptinesse and Temptations.

Secondly, the Backwardnesse of man towards grace; we goe not to God till we are brought to extremities, and all other Helpes faile us. The poore Prodigall never thought of looking after a Father, till he found himselfe in a fatherlesse con∣dition, and utterly destitute of all reliefe, Luke 15.17, 18.

Page  64Thirdly, the right disposition and preparation unto mercie, which is to be an Orphan, destitute of all selfe-confidence, and broken off from all other comforts. When the poore and needy, seeketh water, and there is none, I the Lord will helpe him, Isai. 41.17. God will repent for his people when he seeth that their power is gone, Deut. 32.36. when there is dignus vindice nodus, an extremity fitt for divine power to interpose. Christ is set forth as a Physi∣cian, which supposeth sicknesse; as a fountaine, which supposeth uncleanesse; as meate, which sup∣poseth emptinesse; as cloathing, which supposeth nakednesse. He never finds us till we are lost sheep; when we have lost all, then we are fit to follow him, and not before.

Fourthly, The Roots of true Repentance. Nos pupilli, Tu misericors. The sence of want and empti∣nesse in our selves, the apprehension of favour and mercy in God. Conviction of sinne in us, and of righteousnesse in him, Iohn 16.9, 10. Of crooked∣nesse in us, and of glory in him. Isay. 40.4, 5.

Hereby roome is made for the entertainment of mercy; where sinne abouds, grace will more abound, and the more the soule findes it selfe exceeding mi∣serable, the more will the mercy of God appeare exceeding mercifull, Rom. 5.20. and hereby God sheweth his wisedome in the seasonable dispencing of mercy then when we are in greatest extremity: As fire is hottest in the coldest weather. God de∣lights to be seene in the mount, at the grave, to have his way in the sea, and his paths in the deepe wa∣ters. Mercies are never so sweet as when they are Page  65seasonable, and never so seasonable as in the very turning and criticall point, when miserie weighs down, and nothing but mercie turns the scale.

This teacheth us how to fit our selves for the mercy of God,* namely to finde our selves destitute of all inward or outward comfort, and to seek for •tonely there. Beggers doe not put on Scarlet but ragges, to prevaile with men for reliefe: As Ben∣hadad servants put on Ropes when they would beg mercy of the King of Israel. In a shipwrack a man will not load him with money, chaines, treasure, rich apparell; but commit himselfe to the Sea na∣ked, and esteeme it mercy enough, to have Tabu∣lam post naufragium, one poore plank to carry him to the shore. It is not exaltation enough unto Io∣seph except hee be taken out of a prison unto honour.

Secondly, we should not be broken with diffi¦dence or distrust in times of trouble, but remem∣ber it is the condition of the Church to be an Or∣ph•n. It is the way whereby Moses became to be the son of Pharaohs daughter; when his owne Pa∣rents durst not owne him, the mercy of a Prince found him out to advance him; and when he was nearest unto perishing, he was nearest unto honour

b In the civill Law we finde provision made for such as were cast out, and exposed to the wide world, some Hospitals to entertaine them, some li∣berties to comfort and compensate their trouble. And a like care we finde in Christ; The Jewes had no sooner cast the man that was borne blinde out, whose Parents durst not be seen in his cause for Page  66 feare of the like usage, but the mercy of Christ presently found him, and bestowed comfort upon him, Iohn 9.35. This is the true aDavid unto whom all helplesse persons, that are in distresse, in debt, in bitternesse of soul, may resort and finde entertainment, 1 Sam. 22.2.

Lastly, we should learne to behave our selves as Pupils under such a Guardian, to be sensible of our infancy, minority,b disability to order or direct our owne waies, and so deny our selves, and not leane on our owne wisedom; to be sensible how this condition exposeth us to the injuries of strangers, (for because we are called out of the world, therefore the world hateth us,) and so to be vigilant over our waies, and not trust our selves alone in the hands of temptation, nor wander from our Guardian, but alwaies to yeeld unto his wisdome and guidance: Lastly, to comfort our selves in this, that while we are in our minority, we are under the mercy of a fa∣ther, A mercy of Conservation by his providence, giving us all good things richly to enjoy, even all things necessary unto life and godlinesse: A mercy of protection, defending us by his power from all evill: A mercy of Education and instruction, teach∣ing us by his Word and Spirit: A mercy of Com∣munion many waies familiarly conversing with us, and manifesting himselfe unto us: A mercy of guidance and government by the laws of his fami∣ly: A mercy of discipline sitting us by fatherly chastisements for those further honours and im∣ployments he will advance us unto; and when our minority is over, & we once are come to a perfect, Page  67 man, we shall then be actually admitted unto that inheritance immortall, invisible, and that fadeth not away, which the same mercy at first purcha∣sed, and now prepareth and reserveth for us. Now it followeth,

In the former words we have considered both Israels Petition in time of trouble,* and the Promise and Covenant which thereupon they binde them∣selves in. In these and the consequent words unto the end of the 8. verse, we have the gracious answer of God to both, promising •oth in his free love to grant their petition, and by his fr•e grace to enable them unto the performance of the Covenant which they had made.

The Petition consisted of two parts. 1. That God would take away all iniquity. 2 That he would doe them good, or receive them graciously. To both these God giveth them a full and a gracious answer. 1. That he will take away all iniquitie by Healing their back-sliding. 2 That he would doe them good, and heape all manner of bl•ssings upon them, which are expressed by the various meta∣phors of fruitfulnesse; opposite to the contrary ex∣pr•ssions of judgement in former parts of the prophecie.

I will heale their back sliding.] This is one of the names by which God is pleased to make him∣sele knowne unto his people, I am the Lord that Page  68 healeth thee, Exod. 15.26. and, returne O Back-sliding children, and I will heale your back-slidings, Jer. 3.22.

Now God Healeth sin four manner of waies.

First, By a gratious Pardon, burying, covering, not imputing them unto us. So it seems to be ex∣pounded, Psal. 103.3. and that which is called Healing in one place, is called forgivenesse in ano¦ther, if we compare Mat. 13.15. with Mark 4.12.

Secondly, by a spirituall and effectuall Reforma∣tion, purging the conscience from dead workes, making it strong and able to serve God in new obedience; for that which Health is to the body, Holinesse is to the soul. Therefore the Sun of righ∣teousnesse is said to a•ise with Healing in his wings, Mal. 4.2. whereby we are to understand the gra∣cious influence of the Holy Spirit conveying the vertue of the blood of Christ unto the conscience, even as the beames of the Sunne doe the heat and influence thereof unto the earth, thereby calling out the herbs and flowers, and healing those de∣formities which winter had brought upon it.

Thirdly, by removing and withdrawing of judge∣ments, which the sinnes of a people had brought like wounds or sicknesses upon them. So Healing is opposed to smiting and wounding, Deut. 32.39. Iob 5.18. Hos. 6.1, 2. Ier. 33.5, 6.

Fourthly, by comforting against the anguish and distresse which sinne is apt to bring upon the con∣science. For as in Physick there are Purgatives to cleanse away corrupt humours, so there are Cordi∣als likewise to strengthen & refresh weak and de∣jected Page  69 Patients; and this is one of Christs principal workes to binde and heale the broken in heart, to re∣store comforts unto mourners, to set at liberty them that are bruised, and to have mercy upon those whose bones are vexed, Psal. 147, 3. Isai. 57.18, 19. Luke 4.18. Psal. 6.2, 3. I am not willing to shut any of these out of the meaning of the Text.

First, because it is an answer to that rayer, Take away All iniquity. The All that is in it, The Guilt, the staine, the power, the punishment, the an∣guish, whatever evil it is apt to bring upon the con∣science, Let it not doe us any hurt at all.

Secondly, because Gods works are perfect; where he forgives sinne, he removes it, where he convin∣ceth of righteousnesse, unto pardon of sinne, he convinceth also of judgement, unto the casting out of the prince of this world, and bringeth forth that judgement unto victory, Matth. 12.20.

Their Back-sliding] Their praier was against All iniquity, and God in his answer thereunto singleth out one kinde of iniquity, but one of the greatest, by name. And that first, to teach them and us, when we pray against sinne, not to content our selves with generalities, but to bewaile our great and speciall sinnes by name, those specially that have been most comprehensive, and the Semina∣ries of many others.

Secondly, to comfort them; for if God pardon by name the greatest sinne, then surely none of the rest will stand in the way of his mercy; if he par∣don the Talents, we need not doubt but he will Page  70 pardon the pence too. Paul was guilty of many other sinnes, but when he will magnifie the grace of Christ, he makes mention of his great sinnes, A blasphemer, a persecutor, injurious; and comforts himselfe in the mercy which he had obtained against them, 1 Tim. 1.13.

*Thirdly, to intimate the great guilt of Apastacie and rebellion against God. After we have known him and tasted of his mercy, and given up our selves unto his service, and come out of Egypt and Sodome, then to looke back againe, and to be false in his Covenant, this God lookes on, not as a single sinne, but as a compound of all sinnes. When a man turnes from God, he doth as it were resume and take home upon his conscience All the sinnes of his life again.

Fourthly, to proportion his answer to their re∣pentance. They confesse their Apostasie, they had been in Covenant with God, they confesse he was their first husband, Hos. 2 7. and they forsooke him, and sought to Horses, to Men, to Idols, to va∣nitie and lies: this is the sin they chiefly bewaile: and therefore this is the sinne which God chiefly singles out to pardon and to heale them of. This is the great goodnesse of God toward those that pray in sincerity,* that he fits his mercy ad Cardinem desi∣derii, answers them in the maine of their desires, lets it be unto them even as they will.

I will love them freely.] This is set downe as the fountaine of that Remission,* Sanctification and Comfort which is here promised. It comes not from our Conversion unto God, but from Gods Page  71 free love and grace unto us. And this is added, first to Humble them,* that they should not ascribe any thing to themselves, their Repentance, their pray∣ers, their covenants and promises, as if these had been the means to procure mercie for them, or as if there were any objective grounds of lovelines in them to stirre up the love of God towards them. It is not for their sake that he doth it, but for his own, The Lord sets his love upon them because he loved them. Deut. 7.7, 8. not for your sakes doe I this, saith the Lord God, be it known unto you. Ezek. 36.22.32. He will have mercy because he will have mercy. Rom. 9.15.

Secondly, To support them, above the guilt of their greatest sinnes. Men think nothing more ea∣sie while they live in sinne, and are not affected with the weight and hainousnesse of it, then to be∣leeve mercie and pardon. But when the soule in conversion unto God, feeles the heavie burden of some great sinnes, when it considers its rebellion, and Apostacie, and backesliding from God, It will then be very apt to think God will not for∣give nor heale so great wickednesse as this; There is a naturall Novatianisme in the timerous consci∣ence of convinced sinners, to doubt and question pardon for sinnes of Apostacie and falling after repentance. Therefore in this case God takes a penitent off from the consideration of himself by his own thoughts, unto the height and excellencie of his Thoughts who knowes how to pardon abun∣dantly, Isay. 55.7, 8, 9. Ier. 29.11. Ezek. 37.3. Nothing is too hard for love especially free-love, Page  72 that hath no foundation or inducement from without it self.

And because we reade before Hos. 8.5. That Gods Anger was kindled against them, therefore he here adds that this also should be turned away from them.*Anger will consist with love; we finde God Angrie with Moses, and Aaron, and Miriam, and Asa; and he doth sometimes visit with rodds and scourges, where he doth not u•terly take away his love∣ing kindenesse from a people. Psal. 89.32.33. A man may be angrie with his wife, or childe, or friend, whom he yet dearly loveth. And God is said to be thus Angry with his people, when the effects of displeasure are discovered towards them. Now up∣on their Repentance and Conversion, God promi∣seth not onely to love them freely, but to clear up his Countenance towards them, to make them by the Removall of Judgements to see and know the ftuits of his free love and bounty unto them. When David called Absolom home from banishment, this was an effect of love; but when he said, let him not see my face, this was the continuation of Anger; but at last when he admitted him into his presence and kissed him, here that Anger was turned away from him too. 2 Sam. 14.21.24.33.

*These words then containe Gods mercifull an∣swer to the first part of Israels prayer for the Ta∣king away of all Iniquity which had beene the foun∣taine of those sad Judgements under which they languished and pined away. Wherin there are two parts, 1. The Ground of Gods answer, His free love. 2. A double fruit of that love. 1. In Healing Page  73 their Backsliding, In removing his Anger and heavie Iudgements from them. We will breifly handle them in the order of the Text.

I will Heale their Backsliding.] When Gods people do returne unto him, and pray against sin, then God out of his free love doth heale them of it. First, he teacheth them what to aske, and then he tells them what he will give. Thus we finde Conversion and Healing joyned together, Isai. 6.10. They shall returne even to the Lord, and he shall be in∣treated of them, and shall heale them, Isai. 19.22. Return, Backsliding children, I will Heal your Back∣slidings, Ier. 3.22. a Men if they be injured and provoked by those whom they have in their power to undoe, though they returne, and cry peccavi, and are ready to aske forgivenesse, yet many times out of pride and revenge, will take their time and op∣portunity to repay the wrong. But God doth not so; His Pardons, as all his other Gifts, are without exprobrat•on; as soon as ever his servants come back unto him with teares and confession, he looks not upon them with scorn, but with joy; his mer∣cy makes more haste to embrace them, then their repentance to returne unto him, Luke 15.20. then out comes the wine, the oyle, the balme, the cor∣dials; then the wounds of a Saviour doe as it were bleed afresh to drop in mercy into the sores of such a Penitent. O though he be not a dutifull, not a pleasant childe; yet he is a childe; though I spake against him, yet I remember him still, my bow∣els are troubled for him, I will surely have mercy upon him, Jer. 31.20. The Lord greatly com∣plaines Page  74 of the inclination of his people to back∣sliding, and yet he cannot finde in his heart to de∣stroy them, but expresseth a kinde of aConflict be∣tweene Iustice and Mercy; and at last resolves, I am God and not man; I can as well heale their backsliding by my Love, as revenge it by my ju∣stice; therefore I will not execute the fiercenesse of mine anger, but I will cause them to walk after the Lord, Hos. 11.7.10. Yea, so mercifull he is, that even upon an hypocriticall conversion, when his peo∣ple did but flatter and lie unto him, and their heart was not right towards him, nor they stedfast in his covenant, yet the Text saith, he being full of compassion forgave their iniquity (not as to the ju∣stification of their persons, for that is never without faith unfained, but so farre as to the mitigation of their punishment, that he destroyed them not, nor stirred up all his wrath against them, Psal. 78.34.35.) for so that place is to be expounded, as ap∣peareth by the like parallel place, Ezek. 20 17. Neverthelesse, mine eye spared them from destroying them, neither did I make an end of them in the wil∣dernesse.

Now the Metaphoricall word both here, and so often elsewhere used in this argument, leadeth us to looke upon sinners as Patients, and upon God as a Physician. By which two considerations we shall finde the exceeding mercy of God in the pardon and purging away of sinne set forth un∣to us.

Healing then is a Relative word, and leades us first to the consideration of a Patient who is to be Page  75 healed, and that is here a grievous sinner fallen into a Relapse. Healing is of two sorts. The healing of a sicnesse by a Physician; the healing of a wound by a Chirurgian. And Sinne is both a sicknesse, and a wound. The whole head sick, the whole Heart faint, from the soale of the foot, even unto the Head, there is no soundnesse in it, but wounds and bruises, and putrifying sores Isai. 1.5.6. A sicknesse that wants healing, a wound that wants binding, Ezek. 34.4. A sick sinner that wants a Physician to call to repentance, Matth. 9.12, 13. A wounded sinner, that wants a Samaritan (so the Iewes called Christ Iohn 8.48.) to binde up and poure in wine and oyle, Luek 10.34.

Diseases are of severall sorts, but those of all other most dangerous that are in the vitall parts, as all the diseases of sinne are, and from thence spread themselves over the whole man. Igno∣rance, pride, carnall principles, corrupt judgement, diseases of the Head. Hardnesse, stubbornesse, Atheisme, Rebellion, diseases of the Heart: Lust, a dart in the Liver; Corrupt communication the effect of putrified lungs: Gluttony and drunken∣nesse the swellings and dropsies of the belly: de∣spaire and horrour the griefe of the bowels: Apo∣stacie a Recidivation or Relapse into all. An Eare that cannot heare God speake, Ier. 6.10. An Eye quite dawbed up, that cannot see him strike, Ier. 44.18. Isai. 26.11. A palate out of taste, that cannot savour nor relish heavenly things, Rom. 8.5. Lips poisoned, Rom. 3.13. A Tongue set on fire, Iam. 3.6. Flesh consumed, bones stick∣ing Page  76 out, sore vexed and broken to pieces Iob 33.21. Psal. 6.2. & 51.8. Some diseases are dull, others acute; some ••upifying, others tormenting. Sinne is All. A stupifying palsie, that takes away feel∣ing Ephes 4.19. A pl•gu• in the Heart, which sets all on fire. 1 King. 8.38. Hos. 7.4.

*Let us consider a little the proper passions and effects of most diseases, and see how they suite to sinne.

First, Paine and distemper. This, first or last is in All sinne; for it begets in wicked and impenitent men the apain of guilt, horrour, trembling of heart, anguish of conscience, fear of wrath, ex∣pectation of judgement, and fiery indignation, as in Cain, Pharaoh, Ahab, Felix, and divers others, Gen. 4.13.14. Exod. 9.27.28. 1 King. 21.27. Acts 24.25. Isai. 33.14. Hebr. 2.15. Rom. 8 15. Hebr. 10.27. And in Penitent men it begets b the pain of shame, and sorrow, and inquietude o• spi∣rit, a wound in the spirit, a prick in the very heart, Rom. 6.21. Ezek. 16.61. 2 Cor. 7.10. Prov. 18.14. Acts 2.37. Penitency and Paine are words of one derivation, and are very neare of kin unto one another. Never was any wound cu∣red without paine, never any sinne healed without sorrow.

Secondly, ^c weaknesse and Indisposednesse to the Actions of life. Sinne is like an unruly spleen, or a Page  77 greedy wenne in the body that sucks all nourish∣ment, & converts all supplies into its own growth, and so exhausts the strength and vigor of the soul, making it unfit and unable to do any good. When ever it sets about any duty, till sinne be cured, it goes about it like an arm out of ioynt, which when you would move it one way,a doth fall back an∣other. It faints, and flaggs, and is not able to put sorth any skill, or any delight unto any good duty. Naturally men are Reprobate or void of Iudgement unto any good work. Tit. 1.16. Godlinesse is a mystery▪ a spirituall skill & trade; there is learning, and use, and experience, and much exercise requi∣red to be handsome and dextrous about it. Tim. 3.16. Phil. 4.11. Heb. 5.13-14. To be sinners and to be without strength, in the Apostles phrase, is all one. Rom. 5.6.8. And look how much flesh there is in any man, so much disability is there to per∣forme any thing that is good. Rom. 7.18. There∣fore the hands of sinners are said to hang downe, and their knees to be feeble, and their feete to be lame, that cannot make straight pathes till they be healed. Heb. 12.12, 13. If they at any time upon naturall dictates, or some suddaine strong conviction, or pang of feare, or stirrings of conscience, doe offer at any good worke, to pray, to repent, to beleeve, to obey, they bungle at it, and are out of their element; They are wise to doe evill, but •o doe good they have no knowledge: They presently grow wea∣rie of any essaies and offers at well doing, and can∣not hold out or persevere in them.

Thirdly, Decay and consumption. Sinne wasts Page  87 and wears out the vigour of soule and body, feedes upon all our time, and strength, and exhausts it in the services of lust.* Sicknes is a chargeable thing, a consumption at once to the Person and to the E∣state. The poore woman in the Gospel which had an issue of blood, spent all that she had on Physicians, and was never the better: Luke 8.43. So poore sinners emptie all the powers of soule, of body, of time, of estate, every thing within their reach, upon their lusts, and are as unsatisfied at last as at the first, Eccles. 1.8. Like a Silke-worme which workes out his bowels into such a masse wherein himself is buried. It wearieth them out, and suck∣eth away the Radicall strength in the service of it,b and yet never giveth them over, but as Pharaohs taskmasters exacted the brick when they had taken away the straw; so lust doth consume and weaken naturall strength, in the obedience of it: and yet when nature is exhausted, the strength of lust is as great, and the Commands as tyrannous as ever be∣fore. Isa 57.10. Ier. 2.25. We are to distinguish betweene the vitall force of the faculties, and the Activity of lust which sets them on work; that de∣cayes and hastens to death, but sinne retaines its strength and vigour still; nothing kills that but the bloud of Christ; & the decay of nature ariseth out of the strength of sinne; the more any man in any lust whatsoever, makes himselfe a servant of sinne, and the more busie and active he is in that service: the more will it eate into him and consume him, as the hotter the feaver is, the sooner is the body wa∣sted and dried up by it.

Page  79Fourthly, Deformity. Sicknesse withereth the beauty of the body, maketh it of a glorious a ghastly and loathsome spectacle. Come to the comliest person living after a long and pining sicknesse, and you will not finde the man in his owne shape; a wan countenance, a shriveled flesh, a leane visage, a hollow and standing eye, a trem∣bling hand, a stammering tongue, abowed backe, a feeble knee a swelled belly: nothing left but the ••akes of the hedge, and a few finewes to hold them together. Behold here the picture of a sinner,*swel∣led with pride, pined with envie, bowed with earth∣lines wasted and eaten up with lust, made as stink∣ing and unsavoury as a dead Carcasse. Psal. 14.3. Ezek. 16.4. When thou seest an unmercifull man, that hath no compassion left in him, thinke thou sawest Iudas or King Iehoram, whose sore disease made his bowels fall out. 2. Chron. 21.19. When thou seest a worldly man whose heart is glu∣ed to earthly things, think upon the poore woman who was bowed together and could not lift up her selfe. Luke 13.11. When thou seest an Hypocrite walking crooked and unevenly in the wayes of God, think upon Mephibosheth or Asa, lame, halting, diseased in their feet. When thou seest a proud ambitious man, thinke upon Herod eat∣en up with vermine. O if the diseases of the soule could come forth & shew themselves in the body, and work such deformity there (where it would not doe the thousandth part so much hurt) as they doe within: if a man could in the glasse of the word see the uglinesse of the one, as plainly as in a Page  80 materiall glasse the foulnesse of the other, how would this make him crie out, my head, my head: my bowels, my bowels: my leannesse, my leannesse: unclean, unclean? No man thinks any shape ugly enough to represent a divell by; yet take him in his naturals, and he was a most glorious Creature: it is sinne that turns him into a Serpent or Dragon. There is something of the monster in every sinne; the belly or the feet set in the place of the head or heart; sensuall and worldly lusts set up above Rea∣son, and corrupt Reason above Grace.

Now because the sicknesse here spoken of is a falling sicknes,* and that the worst kinde of Fall not forward in our way or race, as every good man sometimes falls, where a man hath the help of his knees and hands to break the blow, to prevent or lessen the hurt, and to make him to rise againe; but old Elies fall, a falling backward, where a man can put forth no part to save the whole, and so doth more dangerously breake and bruise himselfe thereby:* Therefore as it is a sicknes which requires curing, so it is a wound which requires healing and binding. The Ancients compare it to falling into a pit full of dirt and s•ones: where a man doth not onely defile, but miserably breake and bruise him∣selfe. There is contritio, solutio continui, suppuratio, sanies &c. All the evils of a dangerous and mor∣tall wound.

Adde to all this, That in this diseased and woun∣ded condition, 1 A man hath no power to heale or to helpe himselfe, but in that respect he must cry out with them in the prophet, My wound is incura∣ble Page  81 and refuseth to be healed, Jer. 15.18.

Secondly, he hath no desire, no will,* no thought to enquire or send after a Physician who may heal him: but is well contented rather to continue as he is, then to be put to the paine and trouble of a cure, and pleaseth himself in the goodnesse of his owne condition, Rev. 3.17▪ Matth. 9.12.

Thirdly, He is in the hands of his cruell enemy, who takes no pity on him, but by flattery and ty∣ranny, and new temptations, continually cherish∣eth the disease, 2 Tim. 2.26.

Fourthly, when the true Physician comes, he shuts the door against him, refuseth his counsell, reject∣eth his receipts, quarrels with his medicines; they are too bitter, or too strong and purging; or too sharp and searching; he will not be healed at all ex∣cept it may be his own way, Prov. 1.24, 25. 2 Chron. 36.16. Ezek. 24.13. Matth. 23.37. Ier. 13.11. Thus we have taken a view of the Patient, Sick, weake, pained, consumed, deformed, wounded, and sore bruised: without power or help at home, without friends abroad: no sense of danger, no desire of change: patient of his disease, impatient of his cure: but one meanes in the world to helpe him, and he unable to procure it; and being offered to him, unwilling to entertaine it; who can expect after all this, but to hear the knell ring, and to see the grave opened for such a sick person as this?

Now let us take a view of the Physician. Surely an ordinary one would be so farre from visiting such a Patient,* that in so desperate a condition as this, he would quite forsake him: As their use is to Page  82 leave their Patients when they lie a dying. Here then observe the singular goodnesse of this phy∣sician.

First, though other Physicians judge of the dis∣ease when it is brought unto them, yet the Patient first feels it and complaines of it himselfe; but this Physician giveth the Patient the very feeling of his disease, and is faine to take notice of that as well as to minister the cure. He went on frowardly in the way of his heart, saith the Lord, and pleased himself in his owne ill condition, I have seene his way, and will heale him, Isay. 57, 17.18.

Secondly, other Patients send for the Physici∣an, and use many intreaties to be visited and un∣dertaken by him. Here the Physician comes un∣sent for, and intreates the sick person to be healed. The world is undone by falling off from God, and yet God is the first that begins the reconciliation; and the stick of it is •n the world, and not in him: and therefore there is a great Emphasis in the Apostles expression, God was in Christ reconciling the world to himself, not himself unto the world; He intreats us to be reconciled, 2 Cor. 5.19.20. He is found of them that sought him not, Isai. 65.1. and his office is not onely to save, but to seeke that which was lost.

Thirdly, other Physicians are well used, and en∣tertained with respect and honour: but our Pati∣ent here neglects and misuseth his Physician, falls from him, betakes himself unto Mountebanks and Physicians of no value; yet he insists on his mercy, and comes when he is forsaken, when he is repel∣led. Page  83I have spread out my hands all the day unto a Rebel∣lious people, Isai. 65.2.

Fourthly, other Physicians have usually ample and honourable rewards for the attendance they give; but this Physician comes onely out of love,*heales freely, nay is bountifull to his Patient, doth not onely heale him, but bestows gifts upon him gives the visit, gives the physick, sends the mini∣sters and servants who watch & keep the Patient.

Lastly, other Physicians prescribe a bitter poti∣on for the sick person to take; this Physician drink∣eth of the bitterest himself; others prescribe the sore to be launced, this Physician is wounded and smitten himself: others order the Patient to bleed, here the physician bleeds himselfe: yea he is not onely the Physician but the Physick, and gives him∣selfe, his own flesh, his own blood, for a purgative, a cordiall, a plaister to the soul of his Patient; Dies himselfe, that his Patient may live, and by his stripes we are healed, Isai. 53.5.

We should from all this learne, First, to ad∣mire the unsearchable Riches of the mercy of our God,* who is pleased in our misery to prevent us with goodnesse, and when we neither felt our dis∣ease, nor desired a remedy, is pleased to convince us of our sinnes, Thou hast fallen by thine iniquity; To invite us to repentance, O Israel returne unto the Lord thy God: To put words into our mouth, and to draw our petition for us, Take with you words, and say unto him, take away all iniquity, &c. To furnish us with arguments, we are fatherlesse, thou art mer∣cifull: To incourage us with promises, I will heale, Page  84 I will love; To give us his Ministers to proclaime, and his Spirit to apply these mercies unto us. If he did not convince us that iniquity would be a down∣fall and a ruine unto us,*Ezek. 18.30. we should hold it fast, and be pleased with our disease, like a mad man that quarrels with his cure, and had ra∣ther continue mad then be healed, Ioh. 3.19, 20, 21.

If being convinced, he did not invite us to repen∣tance, we should run away from him as Adam did. No man loves to be in the company of an Enemy, much lesse when that enemy is a Iudge. They have turned their back unto me, and not their face, Jer. 2.27, Adam will hide himselfe from the pre∣sence of the Lord, Gen. 3.8. and Cain will goe out from the presence of the Lord, Gen. 4.16. Guilt can∣not looke upon Majestie; stubble dares not come neere the fire; If we be in our sins we cannot stand before God, Ezra 9.15.

If being invited, he did not put words into our mouthes, we should not know what to say unto him. We know not wherwith to come before the Lord, or to bow before the high God, if he do not shew us what is good. Mic. 6.6, 8. Where God is the Judge (who cannot be mocked or deceived, who knoweth all things; and if our heart condemne us, he is greater then our heart, and where ever we hide, can finde us out, and make our sinne to finde us too. Gal. 6.7. 1 Iohn 3.20. Num. 32.23.) where I say this God is the Judge, there guilt stop∣peth the mouth, & maketh the sinner speechlesse. Matth. 22.12. Rom. 3.19. Nay the best of us know not what to pray as we ought, except the Spirit be Page  85 pleased to help our infirmities. Rom. 8.26. When we are taught what to say, If God do not withdraw his anger, we shall never be able to reason with him. Iob. 9.13, 14. Withdraw thine hand from me, let not thy dread make me afraide, then I will answer, then I will speak. Job. 13.21, 22. If he doe not re∣veal mercie, if he doe not promise love or healing; if he do not make it appeare that he is a God that heareth prayers, flesh will not dare to come neere unto him. 2. Sam. 7.27. We can never pray, till we can cry Abba father; we can never call unto him but in the multitude of his mercies. As the earth is shut and bound up by frost and cold, and putteth not forth her pretious fruits till the warmth and heat of the Summer call them out:* so the heart under the cold affections of feare and guilt, under the darke apprehensions of wrath and judgement, is so contracted that it knows not to draw neere to God; but when mercie shines, when the love of God is shed abroade in it, then also is the heart it selfe shed abroade and enlarged to powre out it self unto God. Even when distressed sinners pray, their prayer proceeds from apprehensions of mercy; for prayer is the childe of faith. Rom. 10.14. Ia•▪ 5.15. and the object of faith is mercy.

Secondly,* The way to prize this mercie is to grow acquainted with our own sicknesse; to see our face in the glasse of the law: to consider how odi∣ous it renders us to God: how desperately misera∣ble in our selves. The deeper the sense of misery, the higher the estimation of mercy. When the Apostle looked on himselfe as the cheif of sinners▪ then he Page  86 accounted it a saying worthy of all Acceptation that Christ Iesus came into the world to save sinners. 1. Tim. 1.15. Till we be sicke and weary, we shall not looke after a Physician to heale and ease us. Matth. 9.12.11, 28. till we be pricked in our hearts, we shall not be hasty to enquire after the means of Salvati∣on. Acts 2.37. Though the proclamation of par∣don be made to All, that will, Revel. 22.17. Yet none are willing till they be brought to extreami∣ties: as men cast not their goods into the sea, till they see they must perish themselves if they doe not. Some men must be bound before they can be cured. All that God doth to us in conversi∣on, he doth most freely: but a gift is not a gift till it be received. Rom. 5.17. Iohn 1.12 and we natu∣rally refuse and reject Christ when he is offered. Isay. 53.3. Iohn 1.11. because he is not offered but upon these termes, that we deny our selves, and take up a Crosse, and follow him. Therefore we must be wrought upon by some terrour or other. 2 Cor. 5.11. When we finde the wrath of God abiding up∣on us, and our souls shut under it as in a prison, Iohn 3.36. Gal. 3.22. and the fire of it working and boyling like poison in our consciences, then we shal value mercie, and cry for it as the Prophet doth, Heale me O Lord, and I shall be healed, Save me, and I shall be saved, for thou art my prayse. Jer. 17.14. Things necessary are never valued to their uttermost but in extremities. When there is a great famine in Samaria, an Asses head (which at another time is thrown out for carrion) wil be more worth, then in a plentifull season the whole body of an Oxe. Nay Page  87 hunger shal in such a case overvote nature, and de∣vour the very tender love of a mother; the life of a childe shall not be so deare to the heart as his flesh to the belly of a pined parent, 2 King. 6, 25, 28. As soone as a man findes a shipwrack, a famine, a hell in his soul, till Christ save, feed, deliver it, imme∣diately Christ will be the desire of that soule, and nothing in Heaven or earth valued in comparison of him. Then that which was esteemed the foolish∣nesse of preaching before, shall be counted the power of God, and the wisdom of God; then every one of Christs ordinances (which are the waters of the Temple, for the healing of the Sea, that is, of many people, Ezek. 47.8. and the Leaves of the Tree of Life, which are for the healing of the Nations, Re∣vel. 22.2. and the streames of that Fountaine which is opened in Israel for sin and for uncleannesse, Zach. 13.1. and the wings of the Sun of righteousnesse, where∣by he conveyeth healing to his Church, Mal. 3:2.) shall be esteemed, as indeed they are, the Riches, the Glory, the Treasure, the feast, the physick, the salvation of such a soule, Rom. 11.12. Ephes. 3.8. 2 Cor. 3.8.11. 2 Cor. 4.6.7. Isai. 25.6. Revel. 19.9. Luke 4.18. Hebr. 2.3. Iames 1.21. Iohn 12.50. Acts 28.28. And a man will waite on them with as much diligence and attention, as ever the impo∣tent people did at the poole of Bethesda, when the Angel stirred the water; and endure the healing se∣verity of them, not onely with patience, but with love and thankfulnesse; suffer reason to be captiva∣ted, Wil to be crossed, high imaginations to be cast down, every thought to be subdued, conscience to Page  88 be searched, heart to be purged, lust to be cut off and mortified; in all things will such a sick soul be contented to be dieted, restrained and ordered by the Counsell of this heavenly Physician.

It is here next to be noted that God promiseth to heale their Back-slidings.* The word imports a departing from God, or a turning away againe. It is quite contrary in the formall nature of it unto faith and Repentance, and implies that which the Apostle calls a Repenting of Repentance.* 2 Cor. 7.10. By faith we come to Christ, John 6.37. and cleave to him, and lay hold upon him. Heb. 6.18. Isay. 5•.2.6. but by this we depart, and draw back from him, and let him goe. Heb. 10.38.39. By the one we prize Christ as infinitely precious, and his ways as holy and good. Phil. 3.8. 2 Pet. 1 4. by the o∣ther we vilifie and set them at nought, stumble at them, as wayes that doe not profit. Matth. 21.42. Acts 4.11. 1 Pet. 2.7, 8. Iob. 21.14.15. For, a man having approved of Gods wayes, and entred into covenant with him, after this to goe from his word, and fling up his bargaine, and start aside like a deceitfull bow: of all other dispositions of the Soule this is one of the worst, to deale with our sinnes as Israel did with their servants. Ier. 34.10, 11. dismisse them and then take them again. It is the sad fruit of an evil and unbeleeving heart. Heb. 3.12. a And God threatneth such persons to leade them forth with the workers of iniquity. Psal. 125.5. as cattell are led to slaughter, or malefactours to execution. And yet we here see God promiseth Healing unto such sinners.

Page  89For understanding whereof we are to know that there is a Twofold Apostacy. The one out of Impo∣tency of Affection, and prevalency of lust, drawing the heart to look towards the old pleasures thereof againe, and it is a Recidivatton or Relapse into a for¦mer sinfull condition out of forgetfulness and fals∣ness of heart, for want of the fear of God to ballance the conscience, and to fix and unite the heart unto him. Which was the frequent sin of Israel, to make many promises and Covenants un∣to God, and to break them as fast. Iudg. 2.18.19. Psal. 106.7, 8, 9.12, 13. And this a falling from our first love, growing cold and slack in duty, break∣ing our engagements unto God, and returning again to folly, though it be like a Relapse after a disease, exceeding dangerous, yet God is sometimes plea∣sed to forgive and heal it.

The other kind of Apostacy, is proud and malici∣ous, when after the Tast of the good word of God, and the powers of the world to come, men set themselves to hate, oppose, persecute Godliness, to do despight to the spirit of grace, to fling off the holy strictness of Christs yoake, to swel against the searching power of his word, to trample upon the blood of the Covenant, and when they know the spiritualness and holiness of Gods wayes, the innocency and piety of his servants, doe yet notwithstanding set themselves against them for that reason though un∣der Page  90 other pretences,) This is not a weak but a wil∣ful, and (if I may so speak) a strong and a stubborn Aposta•y. A sin which wholly hardneth the heart against Repentance, and by consequence is incu∣rable.*To speak against the Son of man, that is against the doctrine, Disciples, ways, servants of Christ, looking on him only as a man, the leader of a Sect, as master of a new way (which was Pauls notion of Christ and Christian Religion when he perse∣cuted it, and for which cause he found mercy, for had he done that knowingly which he did ignorantly, it had been a sin uncapable of mercy. Acts 26.9. 1 Tim. 1.13.) thus to sin,* is a blasphemy that may be pardoned: but to speake against the Spirit, that is, to oppose and persecute the doctrine, worship, ways, servants of Christ, knowing them and acknow∣ledging in them a spiritual Holiness, and eo nomine to do it, so that the formal motive of malice against them, is the power and lustre of that spirit which appeareth in them; and the formal principle of it, neither ignorance, nor self-ends, but very wilfulness, and Immediate malignity; Woe be to that man whose natural enmity and antipathie against Godliness do ever swel to so great and daring an height. It shall not be forgiven him, neither in this world, nor in the world to come. Matth. 12.32.

That is, say some, neither in the time of life, nor in the point or moment of death which translates them unto the world to come.* Others, not in this life by Iustification, nor in the world to come by consummate Redemption, and publick judiciary ab∣solution in the last day, which is therefore called Page  91 the Day of Redemption, in which men are said to finde mercy of the Lord, Ephes. 4.30. 2 Tim. 1.18. For that which is here done in the Conscience by the ministery of the Word, and efficacy of the Spirit, shall be then publickly and judicially pronounced by Christs own mouth before Angels and men, 2 Cor. 5.10. Others: Shall not be forgiven, that is,* shall be plagued and punished both in this life, and in that to come. Give me leave to add what I have conceived of the meaning of this place, though no way condemning the Expositions of so great and learned men: I take it, By This world we may understand the Church which then was of the Iews, or the present age which our Saviour Christ then lived in. It is not, I think, insolent in the Scripture, for the words Age, or World, to be some∣times restrained to the Church. Now, as Israel was God's First-born, and the first fruits of his in∣crease, Exod. 4.22. Ierem. 31.9. Ier. 2.3. So the Church of Israel is called the Church of the First-born, Hebr. 12.23. and the first Tabernacle, and a worldly Sanctuary. Hebr. 9.1.8. and Ierusalem that now is, Gal. 4.25. And then by the World to come, we are to understand the Christian Church after∣wards to be planted; for so frequently in Scri∣pture is the Evangelical Church called the World to come, and the last dayes, and the ends of the world, and the things thereunto belonging, Things to come, which had been hidden from former ages, and ge∣nerations, and were by the ministery of the Apo∣stles made known unto the Church in their time, which the Prophets and righte•us men of the former Page  92 ages did not see nor attain unto. Thus it is said, In these last dayes God hath spoken to us by his Son, Heb. 1.1. And, Unto Angels he did not put in sub∣jection the world to come, Heb. 2.5. and, Christ was made an high Priest of good things to come, Heb. 9.11. and, The Law had a shadow of good things to come, Heb. 10.1. and the times of the Gospel are called Ages to come, Ephes. 2.7. and the ends of the world, 1 Cor. 10.11. Thus legal and Evangelical dispen∣sations are usually distinguished by the names of Times past, and the last dayes or times to come, Hebr. 1.1. Ephes. 3.9, 10. Colos. 1.25, 26. The one an Earthly and Temporary, the other an Heavenly and abiding administration, and so the Septuagint ren∣der the Originall word 〈 in non-Latin alphabet 〉Isa. 9.5. Everlasting Father, which is one of the Names of Christ, by 〈 in non-Latin alphabet 〉, The Father of the world to come.

The meaning then of the place seems to be this: That sinnes of high and desperate presumption, committed maliciously against known light, and a∣gainst the evidence of Gods Spirit, as they had no Sacrifice or expiation allowed for them in the for∣mer world, or state of the Iewish Church, but they who in that manner despised Moses and his Law, though delivered but by Angels, died without mer∣cy, Numb▪ 15.27, 30, 31. Hebr. 2.2, 3, 3. so in the World to come, or in the Evangelicall Church, (though grace should therein be more abundantly discovered and administred unto men) yet the same Law should continue stil, as we finde it did, Hebr. 2.2, 3, 4, 5. Hebr. 6.4, 5, 6. Hebr. 10.26, 27, 28. Page  93 neither the open enemies of Christ in the one, nor the false professors of Christ in the other, committing this sin, should be capable of pardon.

This doctrine of Apostacy or Back-sliding, is wor∣thy of a more large explication: but having hand∣led it formerly on Hebr. 3.12. I shall add but two words more.

First, that we should beware above all other sins, of this, of falling in soul as old Eli did in body, backward, and so hazarding our salvation; if once we have shaken hands with sin, never take ac∣quaintance with it any more, but say as Israel here, What have I to do any more with Idols? The Church should be like Mount Sion, that cannot be moved. It is a sad and sick temper of a Church to tosse from one side to another, and then especially when she should be healed, to be carried about with every winde.

Secondly, We should not be so terrified by any sin, which our soul mourns and labours under, and our heart turneth from, as thereby to be with∣held from going to the Physician for pardon and healing. Had he not great power and mercy, did he not love freely, without respect of persons, and pardon freely without respect of sins, wee might then be affraid of going to him: but when he ex∣tendeth forgivenesse to all kindes, iniquity, trans∣gression, sin, Exod. 34.6. and hath actually par∣doned the greatest sinners, Manasses, Mary Madalen, Paul, Publicans, harlots, backsliders; we should though not presume hereupon to turn Gods mer∣cy into poyson, and his grace into wantonness (for Page  94 mercy it self will not save those sinners that hold fast sin, and will not forsake it) yet take heed of despairing, or entertaining low thoughts of the love and mercy of God; for such examples as these are set forth for the incouragement of all that shall ever beleeve unto eternall life, 1 Tim. 1.16. And the thoughts and wayes which God hath to pardon sin are above our thoughts and wayes, whereby we look on them in their guilt and greatnesse, many times, as unpardonable: and therefore are fit matter for our faith, even against sense, to beleeve, and rely upon, Isa. 55.57, 58.

Now followeth the Fountain of this Mercy. I will leve them freely.**] Gods love is a most free and bountifull love, having no motive or founda∣tion but within it self, and his free love and grace is the ground of all his other mercies to his peo∣ple; hee sheweth mercy on whom and because hee will shew mercy. From the beginning to the end of our salvation, nothing is primarily active but free grace. Freely loved, Deut. 7.7, 8. Freely chosen, Ephes. 1. ver. 5, 6. Christ the gift of free love, John 3.16. His obedience freely ascepted for us, and bestowed up∣on us, Rom. 5.15, 18. Iustification free, Rom. 3.24. Adoption free, Ephes. 1.5. Faith and repentance free, Phil. 1.29. 2 Tim. 2.25. Good works free, Ephes. 2.10. Salvation free, Titus 3.5. Acts 15.1. Thus the Foundation of all mercies is free love. We do not first give to God, that he may render to us again. We turn, we pray, we covenant, we repent, we are holy, we are healed, onely because he loves us: and he loves us, not because he sees any thing lovely or Page  95 amiable in us, but because he will shew the abso∣luteness of his own will, and the unsearchableness of his own Counsell towards us We are not original∣ly denominated Good by any thing which floweth from us, or is done by us: but by that which is be∣stowed upon us. Our goodness is not the motive of his love, but his love the Fountain of our goodness. None indeed are healed and saved, but those that repent and return; but repentance is only a condti∣on, and that freely given by God, disposing the sub∣ject for salvation; not a Cause moving or procur∣ing God to save us. It is necessary as the means to the end, not as the cause to the effect. That which looks least free of any other act of God, His reward∣ing of obedience, is all and only mercy. When we sow in righteousness, we must reap in mercy, Hos. 10.12. When he rendreth according to our works, it is be∣cause of his mercy, Psal. 62.12.

This is the solid bottome and foundation of all Christian comforts, that God loves freely Were his love to us to be measured by our fruitfulness or carriages towards him, each hour and moment might stagger our hope; but he is therefore plea∣sed to have it all of Grace, that the promise might be sure, Rom. 4.16. This comforts us against the guilt of the greatest sins; for love and free grace can pardon what it will. This comforts us against the accusations of Satan drawn from our own un∣worthiness. 'Tis true, I am unworthy, and Satan cannot shew me unto my self more vile, then with∣out his accusations I will acknowledg my self to be: but that love that gave Christ freely, doth give Page  96 in him more worthiness then there is or can be unworthiness in me. This comforts us in the as∣sured hope of Glory, because when he loves he loves to the end, and nothing can seperate from his love. This comforts us in all afflictions, that the free love of God, who hath predestinated us thereunto, wil wisely order it all unto the good of his servants, Rom. 8.29. Hebr. 12.6.

Our duty therefore it is, First, to labour for as∣surance of this free love. It wil assist us in all du∣ties; it wil arme us against all Temptations: It wil Answer all Objections that can be made against the souls peace: It wil sustaine us in all conditions, which the saddest of times can bring us unto. If God be for us who can be against us? Though thousands be a∣gainst us to hate us, yet none shall be against us to hurt us.

Secondly, if God love us freely, we should love him thankfully, 1 Ioh. 4.19. and let love be the salt to season all our sacrifices. For as no benefit is saving unto us which doth not proceed from love in him, so no duty is pleasing unto him which doth not pro∣ceed from love in us, 1 Joh. 5.3.

Thirdly, plead this free love and grace in prayer; when we begge pardon, nothing is too great for love to forgive: When we begge grace and holiness, nothing is too good for love to grant. There is not any one thing which faith can manage unto more spiritual advantages, then the free grace and love of God in Christ.

Fourthly, yet we must so magnifie the love of God, as that we turne not free grace into wantonnesse.Page  97 There is a corrupt generation of men, who under pretence of exalting grace, do put disgrace upon the Law of God, by taking away the mandatory power thereof from those that are under grace, a doctrine most extremely contrary to the nature of this love. For Gods love to us workes love in us to him; and our love to him is this, that we keep his Commandements; and to keepe a Commandement is to confirme and to subject my conscience with willingnesse and delight unto the rule and precep∣tive power of that commandement. Take away the obligation of the Law upon conscience as a rule of life, and you take away from our love to God the very matter about which the obedience thereof should be conversant. It is no diminution to love that a man is bound to obedience (nay it cannot be called obedience if I be not bound unto it) but herein the excellency of our love to God is com∣mended that whereas other men are so bound by the Law that they fret at it, and swell against it, and would be glad to be exempted from it, they a who love God, and know his love to them, de∣light to be thus bound, and finde infinitely more sweetnesse in the strict rule of Gods holy Law, then any wicked man can do in that presumptuous liberty wherein he allowes himselfe to shake off and breake the cords of it.

Page  98*Now lastly, when we returne with sound repen∣tance unto God, then God is pleased to give more then ordinary tastes of the sweetnesse of his love, by removing judgements, which are the fruits of his Anger, from us. This point falls in with what was handled before on the second vers. There∣fore I shall conclude with these two notes:

First, that in all judgements God will have us looke on them as fruits of his anger, and take more notice in them of his displeasure than our owne suf∣ferings. When wrath is gone out, the sword drawne, thousands and ten thousands slaine in our Coasts; Israel given to the spoile, and Iacob unto robbers; a land set on fire with civill flames, and none able to quench them; A Kingdome divided within it selfe; A Church which was sometimes the Asylum for other exild and afflicted Christians to fly for shelter unto, miserably torne by the foo∣lish and unnaturall divisions of brethren, and dan∣gerously threatned by the policy and power of the common enemy who studies how to improve these divisions, to the ruine of those that foment them; our worke is to make this conclusion, Our God is angry; a God that loves freely, that is infi∣nite in mercy and pitty, who doth not afflict wil∣lingly, nor grieve the children of men; This should be our greatest Affliction; and the removall of this anger by an universall Reformation and conversion unto him our greatest businesse. And I doe verily believe that England must never thinke of outliving or breaking thorow this anger of God, this criticall judgement that is upon it, so as to Page  99 returne to that cold and formall complexion, that Laodicean temper that she was in before, till she have so publickly and generally repented of all those civill disorders which removed the bounds, and brought dissipation upon publick justice: and of all those Ecclesiasticall disorders whch let in corruptions in doctrine, superstions in worship, abuses in Government, discountenancing of the power of godlinesse in the most zealous Profes∣sors of it, as that our Reformation may be as conspicuous as our disorders have beene, and it may appeare to all the world that God hath wash∣ed away the filth and purged the blood of England from the midst thereof by the Spirit of Iudgement, and by the Spirit of burning.

Secondly, That Gods love is the true ground of removing Judgements in mercie from a people. Let all Humane counsells be never so deep, and ar∣mies never so active, and cares never so vigilant, and Instruments never so unanimous, if Gods love come not in, nothing of all these can doe a Nation any good at all. Those that are most interested in Gods love, shall certainly be most secured against his Judgements. Hither our eyes, our prayers, our thoughts must be directed. Lord, love us, delight in us; choose us for thy selfe, and then though Counsells, and treasures, and armies, and men, and horses, and all second causes faile us; though Sa∣than rage, and hell threaten, and the foundations of the earth be shaken; though neither the Vine, nor the Olive, nor the figg-tree, nor the field, nor the pastures, nor the heards, nor the stay yeeld any Page  100 supplies, yet we will rejoyce in the Lord, and glory in the God of our Salvation; sinne shall be healed, anger shall be removed, nothing shall be able to sepa∣rate us from the love of God which is in Christ Iesus our Lord.