Orpines ton
JKsnt
<XQCf>
-
&* <v* "
v- Q ;. z A ->
J c^v-V*^ T7
..<;{ \ - f - -
Coll .flT
.225-00
OcKJ-
H-*<23
!j in r 1 p
IRETVRNING
I BACKSLIDER,
C| R, ;:;
C O M M E N T A R I E
upon the whole xim. Chapter
of the Prophecy of the Prophet H os E A.
s
og Wherein is fliewedthc large extent of G o D s free
Mercy 3 even unto the ttioft mifcrablc forlorne and
wretched Ji##m that way be, upon their
Humiliation and Repentance.
*$* Preached by that Learned and Jucficious Divine,
D. Si BBS, hce Preacher to the Honourable Society
of Gfoya lmk } and M-iiK i of K.uhcrinc Hail in
CAMBRIDGE
Published by his owne Permiflion before
his DeatK
] E K E M. 3. lOjIT.
Goc and Procl^mcthcfe rvcrds towards the Xorth,.ind(ay , ^?
ReturnethoH $*ckfi*J*n 1 fr a*l > faith the LOR mandl#ill gf
not caufc mine Anrer to fall ufm you : for I am rntrcifnllfath
the Lo R D /r//^ / *w/^ ^^ ^i-^f Angtr fcr ever.
Ondy Ackwwltdgt tfnnc Iniquity y &c.
ft FnntcJbyG. Af
LO ^
George Edwtrdi
at the ligne of the
? ,c <i)(d Baify " Orccrc.Artoar *;
M D C X X X I X.
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,
th ehils 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
its
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
fet forth 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 SVMMEOF
THISTREATISE.
&&& H E timewbevHofez frotibe
- IT* H
f&fUofGw are ex-
boned to repentance by many
motives., pag. 3.
t o their petiti-
not fttddcnly upon bis children^ but
them warning^zg.6*
Whicbanfetbfromtbegoodneffeof bis nature,
pag.7.
Sfiritttallmeanesbejlforpreventingjudgmcnts,
pag.7-
Jn returning to God there mu (I be a
1C
Resolution what it ^,pag.p.
Hw to know the truth of our Humiliation, pag .
Where there is a falliflgintoftnne there rvi
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 their jinnes f or-
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 > p ag .; 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 ar done dour fins ^2^. 156
157*158.
Why carnallmenare fo quiet ,pag. 1 5 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 $>2o6.
Why Gods grace is comparedHbto the Dew, pag .
207.
2 09 .
The Contents.
raceto fanttife And alter
Cltrifti**sgr* like Ltllies^zg. 219,220.
ThefrftffrifigoftheGofpell was fpeedse, pag
221
Water every yeare turnedinto m/><?,pag. 222.
ofa necefiity ittgrowth,y 3,^.22$.
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;.
Vremft 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 fruit fidnefc,
rr/^y Chriftians fend forth fo-fweet afint, p3g.
|292,293 &C *
A fruit full convey jiiti 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.$86*\
here ^^9 1 .
Themifery ofthofethathave #ot Godfcrajlu- \
Fromman comes nothing that tfgoottyp.
Why fome have more grace then others^. 408-.
There are but few truly
> &c.
Worldly
The Contents.
J
Worldly wife dome what it is, pag. 432, 433.
True rwfdowe carries men to Gods nwdf,pa. 4.5.
Cods wayesto ^,prg.44i,&c.
The word of the Lor a perfect, pag. 445, 446^
447-
The be ft way to a right end is to take in Gods
r ho bejusi 0K*,pag.4 5 0,45 1 ? &C.
fofttionofjujtmen^^.^ j,
muft have fpirituAll life before they can
g.
Helps to
VJnhj w
473, &c.
rvalktin Go4s
472
Oft
: THE
RETVRNING
BACKSLIDER,
SERMON. I.
Ho
1,2.
Olfrael, Returneunto the Lord thy God : Forthoti
baft fallen by thine iniquity.
Take with you words, and turn* to the Lord, fay twto
bimjakeaway attimquity y &c.
whole frame
nejfc\**Myfterie y The A-
poftle callerh it, <i ^^
<_Myfterie, comprehending
all under thefe particulars:
God w/u ntanifejttd in tb*
flejb, luftiftd in the Sfirit,
Seem of^Angds^ PreachtduntotkeGentiles : Be-
leeved on in the world: received uf into Glory.
^__ Amongft
Sit. I
The Returning Back/lider*
Amongft which UUyfttries, this may well be
the lMjffwM&fJU$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 fp rang 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>
o
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 Lord Ichovabwh*
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
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 an fe 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^
andif not ,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 t hee i Prepare to meet thy Godo ifraell.
O Hteritfalem, Bierufaltm (faith Chrift) thouthat
hlleft the Prophets, and ft one ft them which arc fent
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. 1 2.
The Returning Backflider.
warning peeces of approaching Judgements.
The Reafon hereof is, H is owne nature, he Is a
God of long faff cring^ 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
deare children > 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.
2.
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 6ejl is to retarnete
the Lord.
Inthis neturmng,i. e rheremujtbeAftop . thofe
irv nfjvr/* tnn r\r\ inaT>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 ExnwAtitn 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, aJft*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 way es 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, 1 7,
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
Rctrne, 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 Pardoznd 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** Chn ft,
for the Rewfiony fates :. 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 fl opt, 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.
F or 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 : unft able 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 doings s 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 J alien &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 Diy ell 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
\ - L erd 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
16
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.) with unexpreffible
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 facrifice acceptable.
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
ef prayer.
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, ihave finned
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. 1 8. io
i8
M. I.
iamcs. j.
iKing.i8.45
object.
4-
King, 1 5.
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
20
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
21
SER. II.
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. |
flion of 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
ot her 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 theDlvell car-
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-
dify ing 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 )
in-
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 of finne ; 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 sll other mercicsfollow after : becau
th^s onely is it which flops the cutrew of Gods
favours, which remooved, the cumnt of his
mercies runamaine. 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 he neglefts all (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 f urthcrjet 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 the chiefedcfire
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 0f fas. 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 clean fe wfrom alltin-
right eoufaffe : 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.
2.
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
as fupports us from dcfpaire, as Row.j-i.There-
fore being jttftifieJ by faith, me have peace with
Go&througk our 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.
too wne,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 ro us.
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$.io.
Tkat God a
pearet to bee
good onely to
fanftifedfou
The Returning Backflidtr.
rim for more. Lord, thouhaftbcgun,makcaa
nd, thou haft forgiven my finnes, I want this
nd that good, together with the pardon of my
finnes doe mee good. Receivers gratioujly : or,
dee us good. Now good is the load- ftone of the
foule, the aura&ive that drawes it, therefdre
(after Forgivenefle of finnes) he faith, doe good.
The Petition is eafie, God will foone grant it>
"or nothing elfe interpofeth betwixt God and
us, and makes two, but finne ; which being re-
mooved,heisall goodncffe and mercy. \^dlL bis
re mercy *nd truth. Yea even his fliarpeft
waicsare meicy,all mercy ; when fin is forgi
ven, there is goodneffe in all, in the grcateft
crofle and affliction. Doe good tow.
The foule wee fee defire$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
i? a
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
us 5 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 Prophet D4f;</
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
indnffle is better tfa en 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.od) 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 usftrngchtobeare, 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,that needs \
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>beg gars \
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 permits ns (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
kno vv,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 of ihe 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
4V
The Returning Back/lider. 1
SHU.!!.
* **" ~ -^ _____ . . __ -4
they bind themfelves by a kind of vow; DDC
thus, O Lord 3 and thou flialt not loofe by it,thou
flialt have praife.^0 witt we render thee the Cahes
of our lips.
So Promifes andvowes ofpraifeareallead-
ged as an argument to prevail? with God,for the
obtaining of that the Church begs for^Somllm
render, &c. Not to enter into the common place
ofvowes, ohely this much I fay, that there is a
good ufe of them, to vow and promifeThanke-
Fulte^fle when we would obtaineblcflings from
God.That which a promife is to mcn,that avow
isto Godj and ufually they go together in Scrip-
ture,asP/i/.in.2. It is faid of David, That foe
vowed unto God, and (Iv are unto the mighty God of
Zjwi^Sowc have all in Baptifme vowed a vow,
fo that it is good to renew our vowes ofren,efpe-
cially that of new obedience- and in this particu
lar, to vow unto him,that we will pmife him^nd
HelpesanJuft
ftrive that his glory be no loofer by us,
of vanes,
It is sood thus to vow, if it were but to excite,
I.
and quicken our dullnefle and forget fullnefle of
quicken our
our generall vow 3 to put us in mind of our duty,
duUneJft.
the iriorc to oblige us to Godandrefrcfli our me-
mories.This bond, that having promifed^now l
muft do it, provokes thefoule to it,, as it helpes
the memory, fo it quickens the affcftions.
2.
Bcfides, as by nature, we are forgetful I,fo we
To be a brid e
to our ittcon~
(tansy.
are incon-(laat,ln which refpe, itls atietoour
inconftant and imffcady naturc,fortherearc none
whohavetheSpirit cfGodat alj widi any ten-.
I derneflc of heart, bur will ihtu thinke $ 1 have
__ vowed.
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 unto thee 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 contmti>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 ce ft 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
life,
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 y eeld 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 p leafed*
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
48
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 excellencie atten
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- faff ciencie>&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, is Awondrow
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:, com ming
from the inward man, as P/i/.io^.i.The Pro
phet faith, Sleffe the Lord,0my (bule,. and all that
i* within meetblejfi 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 ef our 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 man i 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 un worth incfTe, 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 of Condigvity anddcfert of heaven after 3
Free-will and the like, to pufFcup nature, what
a Religion isthisc 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
II.
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* again e unto a lively hope,\
by the Refurrettionoj lefts Chnft from the dead > te\
an inheritance incorruptible andtwdtfiled.and that !
fadethnot away ,referv(d in heaven feryott^&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 ur ne 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
:o praife 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 difcretion 5 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
6o
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 joy ning
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 al way 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, 1 1.1 1.
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. ^4 jhur flail \
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 fuch complaints.
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 oylethey carried 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
Jb all not five M.
T. That man naturally is froM topttt con f Jena
\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. 1 5, 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 elie never
thinkeour lip-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.
66
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 natur ally we we Apt and prwe 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, ad 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 fatisfie it 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.
7
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. 1 7.
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 is n3 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 joy ne 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 thefor/, 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 a vaine thing
forfafety, neither frail hee deliver any by his great
iCroo
Pfal.jj.i7.
Pfal.ao 7.
74
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 hee flmld 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^fuliof Horfes. 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 Chriftian ftare will 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 ufe all 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 ; he fpeakes comparatively, 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^vho t 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
79
8o
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 affedions upon
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 y ou,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.
fa. $ 5- 1
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 Policie overthrowes 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: f or, G od willdejlroy the wifedomeofthemfe$
let us take heed therefore of allfalfe confidence
whatfoevcr. Letus ufeall outward 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 <^4 fours anc
//0r/rjhitheworld,all were in vaine.Itwasthcr-
forc a good refolution ofMtfes, faith he to God
if thy pre fence 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
| flie w 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 joy ned 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. Afhur JbaUnot 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 work es 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 ay 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.
SER. IIII.
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 ) Prof eftants 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 f ilfemanner, 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 ^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 aP>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.
94
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. The f care \
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 hi m,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
SER. IIII.
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 iad to when they had
fm irced bv ^ilur^nd by IdoUtry .-then cJ//Jr
_^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. I IIL j be, to thrive and goe on in an evill courfe to the
end. When God (hall difappoint and biing a
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 dtf claim* 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-
leffefndeth mercy. There muft be a renouncing
of falfeworfhip,. Religion, and confidence, be
fore we can truft in God. Tt cannot ferve God ana
Mm6Jn(*\^ 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 difclairne Wie
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
)ralife, 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
102
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
things prevaHe, 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 F atherleffe fnJeth\
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 .*.
104
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 (hall place 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 Lor d, 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 [halt not
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 perfoas fctdowne 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 comfort eth
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.
108
uke i8,f
Hofn.4,
Re v.i 1,1 4.
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
109
or
>r-
cc
or
be
M
n-
iy
in
a
*j
in
i-
SBR. HII.
ic
h
y
Jt
?-
d
n
e
d
^
i
c
e
a
:-
c
fal.ij.i.
110
fa, 5. i, 7,
Ifa.54. 1 *
rfi
[fa, 4 1, 1 7,
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 pert fh 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!
rf* 5.
life
SER. li TL
Anfw*
W
/
^
a
o(
A
c
^
n
c
tl
i Tim, 4. 8.
7^/?4
ColofT.j.ii.
3
V
d
^
r
b
ii
a
(
t
f
t
f
i
<
i
c
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.
SIR. IIII.
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.
S u6
The Returning Backflider. (
SB.*. IIII.
more then before, becaufe, hee faurgeth every
Heb.ti.6.
Sonne whom he receiveth* So retort Satans fiery
darts backeagaine. For indeed that is the time
wh?re*m Gad exalts .;md fhewes himfclfe moft
glorious and^triumphant in mercy, where mifery
is greateft. Wheye (inne -abounds there graces
Plona.f. 10*
abounds much more, fb where mifery abounds, i
mercy iuperabounds much more. Therefore!
let us be as wife for our foules^ as Satan can be
malicious againft them, what hee ufeth for a
weqpon to wound the foule 5 ufe the fame as a j
weapon againft him,
To end all, let Faith in Godsmtrcy attjiyer tbi* \
h&defcription and letic be adefcription ingraf- j
ted into us at fucha time. Doth God care for the
fatherkfle, & meanc perfons who are caft down J
&aflflided? why then,I will truft that God who!
doth fo>bein gin this cafe my fclf* If hcwiJl help
Habak^J?.
in Extremity, truft him in Extremity : If hc?oj
will helpe in diftrcfli:, truft him mdiftreffe : if
he will helpe when Mforfake, trwft him when
wee are .frrfaken of ^11. What if a ftreame bej
i
taken away ? yet none can take away God from
i
tkee: what if a beame : betaken away {- thcui
haft the Sun it fclfc : \vhac if a particular com
:
fort be taken away.fo long as God, who comfor-\
ttth thedbpci^nA is mrctfiilt to the diftrejjed,
Fathcr.lefje and Widdowes continues wiih-thce,
thou needs not feare. A man cannor wanr
comfort and mercy, fo long as the Father of\
mercies is in covenant wich him. If he /?^,he 1
(hath Pardonm? mercy for him 5 if n^o hee
1 hath
The Returning Backflider.
hath Strengthening mercy , if in darkent/e y hce
hath jQtuckmng mercy - if we be dull, dead, and
in danger, (here is 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 Cbn ft 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
y ou 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.
u8
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 ,f or 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,
120
The Returning Backfliden
|SR. 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 , heir falfe 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 [ball all fle/h come, whence hedrawesthis
xcellentconfolation. Iniquities prevails againjl
;, asforwr tr an fgre/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*
PfaJ.io 4 i 7 .
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
i. Sinnes
7 be Returning Backflider*
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 all iniqmty.)
To (hew, that he would anfwer them fulfy,
that is, that he would heale all finnes whatfo-
ever : notoncly of Ignorance, and of Infirmity 5
butalfo finnes willingly committed, their re
hellions and backeflidings. For indeed they
were backefliding 5 from the time of leroboAm y
i hat 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 fpeake the worft 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 backeflidig. 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 back fliding, 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 t hou wrath, and why is thy count e-
\nance fallen? 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 auall 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 it ielfe, 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 fpreading Can
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
if
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 it 5 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 offen- 1
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.
* lim3.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 ff reading 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\vay theftingofthem, 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-
ftif cation ; taking away that guilt from the foule, !
which inthralls it,and binds it over to cond em- 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- \
ti an 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 1 will give 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.
140
Pfal.ii9.49.
Ezek 1 6.6.
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 g rations 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 D avid did, L wd -remember the Pro. \
mife wherein thou haftcAufedme to tntft. 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 dif cafe 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 mount aines 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
hLawand 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,! fiall have 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* 1 8,
144
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 I e fits 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.
14*
V.
The Returning Back/lidtr.
teft fin which is
pardonable is to
deni&Godthe
glory of his
mercy.
I ial. 1 45
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
The Returning Backflicftr. \ 147
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
148
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 f or ^
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 y celds fire by force, but as a fpring
whence water naturally iflues.
Stcir g f .rgivenefle of fins unftops this 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 :,/
// bf ale 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. cam pe. 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 felf e,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.
i.
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
withal l,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.
oui
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
s diverted that he fceleth not his fickneflfeall
ic while; fo wicked men, either their confci-
nces are 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.
15*
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, occafions 2nd
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&&gt;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
have tinknowne and 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 worfc and
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
back fli 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, L ordhwe 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 another govcrneraent 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 fen fe 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? IMiiejMdca ft 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 the j
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
166
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,
Rttcivew gr*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 an aff?<aion in ustoloveou
children f reefy, 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 people jreety . 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 whether yee
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
obferv
168
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.P44 but Gods free ele&ion which in
time tooke place- 3 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 mprof table fer-
Se-j
The Returning Backjlider.
Secondly, it is for reproofe of Cods ownc
dcare childrcn,who becaufethey finde no defer
ving in themfelves, arethereforc difcouraged 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 fwndrtMtyGlgd ftafldeth [itre,
laving tbis fe<ilc,tbc Lordkndwctb tbem that are,
and let every me ibat nainttbtbe name of
Chrift, depart: frm iniquity^ ,W ftere-f peaking
ot elccftion which comes frofh tht free love
of God, hce makes thai! a ftire ifoundation to
M 4 build
169
rft*.
170
BiuVI.
lorn. 3. 1
oh.ij.l.
Rom, j. 10,
The Returning Backflider*
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 for fuch favours.
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 dot k 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
The Returning Backfidtr.
[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 all fyiritualt
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,,
Rcafin i.
S BR . VI.
I lohn 4.8.
John 14.$,
The Returning Backflidtr.
lokn 17-
lohn 17.24
Ffi.i
# etewdl and evcrl&ftingin him, without
beginning <M& ending, for whatsoever is in God,
God.. God is not loving, but Love : and hee
not onely true, but Truth it felfe : hecisnot
wife onely>but Wifedome it fclfe. And therefore
love discovered in time, muft needs be from
[1 eternity.
Secondly, if God did then firft begin to love
us, when he manifeftcd his love unto us, then
tiere fhould be a change in God 5 becaufe hee
liquid lave them now, that he did not formerly
eve, As wee fee, thofe who loved Paul after his
Converfion, loved him not before, there was
hen a change in the Church; in which cafe, if
Godftiould folove, he fliould be changeable,
and fobe like unfo man.
And then againe Chrifls Prayer, lohnij.
makes it cleere,thatthe love of God beginneth
not with the manifeftation thereof : for Chrift
there, knowing all the Fathers fecrcts (aseom-
ming out of the bofome of the Father) intimates
the contrary : where he raakes one end of his
pray CT for them to be, Tkat the world may know,
that tkott haft loved them, of tbou haft lovedme. \
Now how hee loved Chrift iVaHo fliewed a
little after ; For thou lovedft me before the foun
dation of tht world: Therefore the Saints and
Children of God are loved with an everlafiing
former love, nor begbning at that infhnt difco-
very thereof.
TT he Uie hereof, is, firft of all, againft thofe
who mcafure Gods love and favour by thtirj
owne 1
The Returning Backflider.
owncfeeling 5 becaufc as God loved them be
fore, fobe loves them as well and as dearely
flill, whcnhehideth his face from them, as
when he differed his loving kindncflc tofhine
moft comfonably upon them. He loved Chrift
as dearely when he hinged on the tree, in tor
ment of foule and body, as he did, when hefaid,
This is my beloved fonncjn whom I am well plea feJ$
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 w4 favour 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 4 1.
174
The Returning Backflidtr.
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. 1 7.1^,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
i 7 6
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.
Ira ft
180
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 the colesof 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,&&lt;:. And fo it isftid,
At what timefo ever a finner repents himflfe
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 fh-
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 Iran f-
grefiion of the remnant of his heritage, he retaintth
not his anger for ever ; bccaufe he delight eth 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
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,\v hen
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
188
SBR. VI.
Pet.4-17-
Num. to. i 2*
2 Sam. 24* i.
I Cor. 1 1.30.
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 father ly 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 e formation 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.?.?.
IpO
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 $ff ended 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 f ortifie our fel ves 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
making attonement 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. 1 5,19,
X tit.} I.
Icr MI,
194
The Returning Bzckjltder.
1 S E n VLJ takes 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 back jlidtng, 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
fatQidcing good te them : 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.
Ibutthej//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
O (hall
TlatGod bai h
a falyejor all
Reafin.
The Returning BacKflMcr.
fliall delight in them, be as the fmell 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 : and caft 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 wordofGod frffcieM?
.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 growes fiireli
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.
The Returning Backflicter. ipj>
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 fruit fM 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 *
200
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 gw went* of falvatioyi^
heehtfh covered me with the robe of righteoufnejfe :
as a bndegroome decketh himjdfe with ornament s>
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 anger 5 but alfo fo compleat and
fruitfull a love, fo fuliof fpirituall 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 gladne fie 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^vhen the 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
fw eats, 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 fals infcnfibly 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.
Philem. 16.
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 (if they 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 unro another, 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
our
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
his owneinduftiy 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]
211
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$r : So though we have of the Water.
and Dtw> yet notwithstanding the head and
fpring of all is from without the Church, in
Heaven^ in Christ, in the <JMediator. And
therefore in all the excellent things we enjoy
in the Church, let us lo ke to the Originall firft
caufe,- Chrift by his Spirit, He is a* the Dew
to his Ckwch*
This affoords like wife an Vfe of Direction,
How to come to have grace to fandlifie and alter
our natures? Doe as the Church doth heere 5
defire it of God. Lord teach me to fee and
know my finnes: Lord, Take away all iniquity,
and receive me gratiottfly : Heale my foule for I
have finned againft thee. O love nice freely,
Turne away thy angry face from my finnes,
and be as the dew unto my barren foule y my
dead foule, O quicken ic, make good thy pro-
mi fe, come fwifdy, come fpeedily, comcun-
refiftably, like raine upon the mowen grajfi$ 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 goad this 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
bk fling, he will make them grow, and fo grow
as they (lull grow up as the Li Hie : Thirties
and nettles, and ill weed? grow apacealfo, 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
214
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
have fpirituall eyes, 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 of fincerity.
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 ; /? f all
labour that the D^ 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 flnllgaine by 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 e W 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 plcntif ull yeare ;
would men therefore because they were thus
forewarned, hang up their plowes, and not
prepare their ground, no, but they would
the rather beencouraged.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.
1*0
Gcn.i7.8.
i Cor. 1 5. 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\
Jh all 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. \^A growing nyu> ar d^ 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, 1 8.
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.
12<$
The Returning B
1 2-9,6.
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 wacc rand bleflc them : 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 ? 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 9 four God, 7 hey fall
40.6.
Pfa/.
SB R. VII
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 dcftroy ing power. Why boaflctt tbou
thy fdfe in* mi J chiefs 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 r heir 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 tru fled 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
of thefe 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
pray es 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* that ye 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 ft rcngth 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 decay es. 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 thm.
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 ther fore 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 time tocome may be comforrable: that when
i we thinkc we muft be tranfplanted hence out of
the 1
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 beauty fhattbe <**
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
of Lebanon \
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.
AndasThee is "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 chcirfpreading and 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
Sin. VIII.
y
Ephef.j.lp.
t
/"**
rf
d(
M
t
1
I)
\
ai
tl
c<
i
tl
#
o
tl
JS
/
f
I]
i
V
t
c
t
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. VIII
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,of Godsown 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 the rcftrfo 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. Con fi ant in fruit, liketheiol ve.
For it beares fruit much, and never failes,
no not in winter: and hath a pcrpetuall green-
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
244
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 oa 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.
ThtTcftre k-r us e v^ry one con(?der \virh ot)r
felvcs, wherefore God ha^hfcc us in the Church
R 2 in.
241
Hcft. 4 .i4.
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 fer vice 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 Chrift came, 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 $.8.
The Returning Backfliden
w to bring forth fruit, but to bring forth fruit in
bundance,to ftudie to excell in good works,the
word in the Originall is, ASundtrd-beArer : to
land before others in good workes. As it is in
,labour to be zsSttflderd-bedters, to goe be-
ore others ingood works.-ftrivc to outgoe others
n fruitfulnes; for therein is the excellency. For
hofe both in the fight of God and men are in
moft efteeme,whoare moft ftuhfull in their eal-
ings and places. The more we excell in fruit-
ullnefle, the more we excell in comfort: and the
more we excell this way, the more we may ex
cell: for God will tend and prune good trees,
that they may bring forth more and better fruit.
And the more majefty we walke with,thc more
we dampe the enemies, feeing them all under
our fcete; a growing Chriftian never wants a-
bundancc of incouragemencs, for he fecsfuch
grounds of comfort, as that he walkes impreg
nable and invincible in all the discouragements
of this world, breaking through allj as Salome*
faith,it is a comely thing to fee a Lyon walke: fo
much more it is to fee a valiant, ftrong, well
growen Chriftian ( who is bold as a Lyon ) a
bound in good workes.
It is laid, His beauty fbaS bee as the
and hi* fmell M Lefanon^ the Olive of it felfe
hath no fweetfmell, therefore itismadeupbj
another refemblance.
His (mill jhatl be <t$ 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. 1 1. io.
The Returning Rackflider.
Cant .2. 1 4.
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 Mai tyrs 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^ver opened
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 ofthat
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 annoy cs 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]
The
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 come iv;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 of sracc. ^ftrafjam
and his houfe were blefll d. But this holds not
S ahvjyes
The Returning
.
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
The Returning Back/li<ttr<
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.
The Returning Backjlider.
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 by their authority they ufe to bring
I ail under them to outward obedience at the i
The Returning Back/liefer.
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.
The Returning Back/ltden
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
The Returning Back/litter*
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 the flia-
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 hofe 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.
rfe 3 .
The Returning Backflideri
Ier.$o;$.
They fhall rcturnc to God, aad by returning co
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 quicken and 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
turning t o 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
$$$$$
^iq--2 v -v
9 O >>
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-
firs, .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
167
SB*. IX.
The Returning Backjlidtr.
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 dwell un-\
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*
7 bey 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.
The Returning Backflidcr.
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;
Tbc Returning Bad/ltder
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 fiatl revive & the Corner.
Thirdly, They mall revive &the Corne in re.
gard of frntfif cation > 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 t he 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 in j
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
Chnftiari 1
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.I X.
2.
Ioh>io,z.
SBR. IX.
4*
The Vimu
rugged and
Col. 3.3.
HffffO God 9
vernes bft
Church by con
tranet.
The Returning Back/lider.
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
The Returning Back/liefer,
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.fr jitfull 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 .
^ 7 6
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<reHon, 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 F exes <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^nnd grace 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
Li.+o.u,
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
oy ntment 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,
281
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
fmell of 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 ft voury. 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 his difcourfes
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 thereof Jhall 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.
If
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>
285
f Pet. 1.9.
The Returning Bickflider.
Anfa.i.
T loe excellency
of a fivoury
and fruit jutl
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 converf anon, 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 we atifwer 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// a fweet favour ef 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.
i88
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 our ftlvcs, 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 not fave 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 above others,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
egun to 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 foul cs 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
frre tree-,* 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/rrtttt be 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,!* /-
dolat ry ,their for m er 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 is fet forth more ftrongly by a negotiatior,
and with a greater emphafk,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 -takeaway all 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/eHon! 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. Thcrfore we 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 leave fafat 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 of filvtr, 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
lution land vilefiefie thereof: 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 with pcrfett 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
2.
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
in himfelfethen in 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 violent againft others, 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
owne breaft^do they 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^t donah 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. Thofe therefore 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 hates reproofe>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
i- _ _- _ i;:.. fbeverl
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 other s, 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.Preifi ngalfogoodneffc(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
3cd
~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 before alleadged, they
I ftnll fay unto their Idols, get thee hence : 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 E fay 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
fel vcs 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
3io
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 ther fore as loath fome
s we can, and then wee {halt hate it. And let
us prefentit to our foules, as the moft dange
rous thiig of 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
affeion 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 wonder rt 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
The Returning Back/lider.
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. &&gt;
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 if thou 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-
Vtd him: law like a greene 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
Ephraim fhallfty, 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 EpL raim . 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 ffrie, 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 ((hall fay) 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 fo abhorreth
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 77J^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. 2.1 9,
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 y et
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 f uch inten
tion? and fo are in danger of Idolatry. For,
faith the P/tlmtSt, Their firrowesfoatt be mnltifii-
edtbat haften after Mother god&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&
turned andtranfubftantiated 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
1 of
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, 1 7. ?
Anfa. i.
Revel, ij. 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, 01 1 r.f fpirituail $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 E fa 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
to dawitb 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 ftrong negation, 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 therefore bewareot Po-
pift writers,and do with them as was done with
, 1 i 1.,. :... *Vi*i , J ft* . 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. 1 9, 1 9,
That a mans
jpirittafts of
the dutbws he
is mo ft confer*
font in >
SIn.XI.
i Cor, 10. 1 4.
; T to 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
e fence.
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 our Nature^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 he drlightcd in fuch 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<i0iiandas 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,fpr which God gavthem 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
who goe 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 fad fef.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
334
, - 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 have devifed 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 cowar ds 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,as though 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
olije everlafi
J3 8
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
34*
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
Mt.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?&S8JSS? S
i.- V v sp^ V W^ ^- ^ .jj w v* y
jfe^tifr ^n|>^fft :< i i :> ^^ < i
fiffiiffiW^Wl
: --!" ;: THE ^ :
& TWELFTH
SERMON.
,.
fiffrwiu /ball faypbat 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 Spirit rhey
have, what he hates they hare.. He hates all
finne,and nothing but finne, he hates the Divell
him fclle 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
Reaf&n i
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 the moft oppofite 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 fuffer eth
living m*,n> ( faith the Prophet, ) man foficreth
for kisfinnt. Thine ownt inventions have brought
t he fe things upon thee ; therefore they are bitter unto
thce, they foatt pierce 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 joy ne 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, 1 0.23,
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
And Bret here rt y what fliall we dee to bt (avd? he
that true! y faith, what have 1 done? ifconfcience
be nwakcnedj will 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.
I.
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
and reptnt 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
feene him, 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 fr ft 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 falfe confidence^ 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 alway es upon us, the mothers eye cannot be
alwayes upon hcrchild, flic muft have atinie to
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.
Rom. 9. i.
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 t o h eare,/ will bean him and obferve him. B e-
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 heard Epbraim be
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 />/7v7fl 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 al waycs 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: asinx^/^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* 1 f,
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 caulc is 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 in vifi 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,fr he faith alfo,
/ will be like A greenefrre- tree to him, from me u
thy fruit found.
Godwill be like a greene fine-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 grace 5
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 agreent fore 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.
"fh ere is not the moft c&mfortable refre firing 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\\iz fine-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.and ye flail fnd 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. 1 1, 2 8.
obferv.
370
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 an dfmoake 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^ clou d 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 of freby 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 2 1 . 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 annoy anccs,from God,from Satan,and
from our felves and the world,c very 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, wbohath healing 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,he indeed 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
the b?ft> they rage and ftormeat the dite&ion o
the fun,becau(e it difc overs 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 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 : 1 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 wifdome teach 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. 5 1.
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 fer ve God, and to be in his way es, 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 r o 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 wo rld,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 Inas ^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
fruitfull trecjbecaufe he yeelds 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 marvel Jouflyhappv 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 ^greene fare-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 ioac 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
obferv
I fa ad. i a.
Phil. i. 6.
Phil. 2. 1 J.
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 and tbt 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 fruit Jewd.
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
of
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 life al-
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
390
The Returning Backjltderi
Sol
>BRXI[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 our affofiions, 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 come s from God, let it ftirre us up to ;
praftfe thefpirituallworfhipofGod, to adore
God, to beg of his fulnclTe in Chart Jefus : and
Cc* like
OBR
.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.
394
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.
1 6. z j.
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-
Amonjb At 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 fc father 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 refigne my 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.
400
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 feund from 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.
34*
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
jbaB fall 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.
W hcr m the fcopc of th Prophet,is to ft ir 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 the fe
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
Exhort a*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 journey cs end in them, and if
they will take example of thofe who onely
arecxemplary to them ,hetels them 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 way es and truth, thatthinke
themfelves witty to pick quarrels wich fom-
what in Gods bookish is a common faflri-
on now a day es to have a divinity of mens
owne : Tranfgreffirs 9 {uc\\ as are oppofice to
Gods wzyesjbeyjlatl fall 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 all gc&y feopl
I walkeinthem.andthifs -that fumble &t them &r<L
fore
The Returning Backflider.
I fare topenfl^And doe pen jb in them ; not that they
;area caufe of their peri fhing,but by rcafonofthc
malice of men, finding fault and picking quar
rels with theoi,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 the fe 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 fhe wed 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 he fe 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
405
406
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 M eflcngers of God^muft therfore bring
things home to the confcience : whs
fh*8 under ft and tht ft 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 bclcevcd our
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
408
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,had rather 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 generall knowledge 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 know- 1
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:
412
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
man inthe 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
"*
4H
obferv.
Tlie Returning Back/lifter.
vourofmen, and in a word thofe things which
concernecverlafting happines,before thofe that
are pcrifhing^//^* 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 nndzrjl and 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
rwydr/Wm,the Spirit joyning wirhtheftme, \
& then we come to make a right ufeof the: there)
muft be firft a 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
t ruths 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 pradifeof them. 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 the JScripcures. 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 \
SB*. XV
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 way cs 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,
422.
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 firft rule ot all.
Right is the judgement and will of God: He is
the firft truth and the firft good, the prime truth
and good 5 which muft rule all others^ tJWtnfura
met/brans ,M they ufe to fpcake 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 -
fet 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.
Hcbi| . I5>(
4*6
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 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. Great profperity [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
only
428
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 f alii herein.
1 be 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
49
SEK.XV.
t)ft
Gods
Mat. 1 9,
Iim.a io,
__
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\&?hAri fees (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^ 1 1 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 fpeaketh of thofc who prefernr
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.
43*
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 ob je<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 in frmitics 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.
7 he jttft fall walke in them, but the trwfgrejfirs
fall fall therein.
Thus
SiR.XVI.
pfal.jo.f. .
434
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 lefle ofthem 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 Cat boli he 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. 1 8
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 their owne 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 whn 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 will dve, 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 mainrainc good caufcs and
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, 1 4.16.
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 way cs 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
440
Sm.XVI
Pro. 1 4. 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 <wdprudtntjft and good ?
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,mjft>i*ife*xdpruJct: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*
44*
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 wife Jome
todifcerne, becaufc the beft 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 affumes a 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 bie ends, 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 finl?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 way es,fometitres their flipt;
and fals>fometimcs per(ecution 3 and our ownc
natures
SIR. XVI.
444
The Returning
naturesare fulof fcandals,fubje<a to take this anf
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 joy n 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 reafonstaken from 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 hee alludes, 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?
SR.XVI
Phil
44*
The Returning Backjlidcr.
He br, 1 1* 1 6.
^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
this courfej 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 make us.notwithftanding all oppo-
fition.prcflc forwards towards the maikc
And then againc,btcaufe it is (aid indefinitely
here: 7 hey 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.
2.
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 fet ouraf&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 t hofe 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
way cs 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
2.
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 his owne 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, ] expc d his blefling therein,and what
blefling I find, I will give him the praife : God
havh appointed that in ferving man I fr rve 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 conn f- 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
Exod. 14*10.
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 bclcve 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 al fit hey were appoint ed t The
Rcafons are.
Becaufe, The naturaUmanpcrceivethnotth^s
things of the Spirit of God, for they AK fool iflwc fie 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 >bcc 011 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 of cle&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 which attendcth 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 way es,
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 party offtndcd,who is] B H o v A H,
God al-fufficient exhorts us to retutn unto him,
G g 3.
Pfal.ji, io.
lam, 5,1 6.
The Returning Backjlidcr*
~~
fl.t 5 i4. 1
vlatii.i?. I
who is able and wilHrg to help. And he alfo("out
of his rich goddneffe) forewarneth usof the dan
gerous cftatc a finner is in: who being fatten by hit-
iniquity, ought therforero pitty 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 of Tiferhaving abhoaiinatcd our Idols, fft
til obferve 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 rihtufe
of thefethings delivered f only the wife and fru-
</<?/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 r0ld rcmembtr their Utter er<d^
. . G g 4 _ the
SBR.
XVLJ
Ifa i, i.
PfaI.14-1.
Lamciv 1.9.
458
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 remtmbred not 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*$m
^Stf ?i <^
: ted by <?. -. or f7^/f
Grcenc-Arbcur at the llgne of the Angcll,
. *
in * j*
*y i?4*?q 88$*!^f^*^3i^*s
*6tf jOi* H*S jW^ *Ce> 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.
Hownvf fhatt kovf the common conviclion cf Confc i-
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 the convittion 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 the fe 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
^.Reafon.becaufe flrfl and blond is full of pride, 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 .
p 484.
*
*
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 J go 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 rightew fKcfabccaiifc 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
falliblcdcmonftrationof our conditionjt brings (
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. Bel ovcd^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 his pricks.So you ha ve many
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 y fe. 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
4*9
470
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, el fe 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
47*
4
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,the foule faies 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.
474
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 rig htcoufnt fife
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
47*
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
47*
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 Saint t
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 fel ves, 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*
The Saints PriT>iledge 9
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.
481
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, I goe 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-
I i ded
4 8 4
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. 1 7 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,^, i 80.
Anger of God tut ncd away by
Repcn:ance,p. i8i,2rr.
Anger of God the meanes to a-
void it,p. ip I.
Humility a ccrtainc way to a-
VOld Gods Anger ytg . 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. 1 8 8.
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 Ip.
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 ij^ ,^. 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 b ting.
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,3 1,3 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.
Frjir/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 fhakc off 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. ! grace 43 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
Index.
leave Idolatry, fag. 3 40,3 4 1 .
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 0,2 1 .
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, 1 03.
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 G 0^,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
Workc grace 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 5 1 . 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, 1 3 6.
Si*n*r.
Impenitent Sinners noc to bee
envied, 1 3 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,cv.
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 Way 9$ 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 before hec
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
//
(
V
>/
t
Library
of the
University of Toronto
