The Returning Backslider, Sermons · Sermon 4

The Returning Backslider · Sermons · Sermon 4

p. 89THE FOVRTH SERMON.

HOS. 14.3.

Aſhur ſhall not ſave us, we will not ride upon horſes, neither will we ſay any more to the works of our hands, ye are our gods, for in thee the Fatherleſſe findeth mercy.

WE ſhewed you heretofore at large, how the Spirit of God by the Prophet, doth here dictate a forme of turning unto theſe Iſraelites, Take unto you wordes, and then teach them what they ſhould returne backe againe: Thanks, So will p. 90wee render the Calves of our lips, wherein they ſhew two things. 1. That they have no great matters to render, Oxen or Sheepe, &c. 2. They ſhew what is moſt pleaſing unto God, The Calves of our lips; that is, thankeſgiving from a broken heart, which (as the Pſalmiſt ſpeakes) pleaſeth God better then a bullocke that hath hornes and hoofes. But this is not enough, the Holy Ghoſt therefore doth preſcribe them together with Prayer and Thankeſgiving, Reformation, Aſhur ſhall not ſave us, we will not ride upon Horſes, neither will we ſay any more to the workes of our hands, ye are our gods, for in thee the fatherleſse findeth mercy. So that here you have Reformation joyned with Prayer and Praiſe. Whence wee obſerved divers things, That without Reformation our Prayers are abhominable: That in Repentance there muſt be Reformation of our ſpeciall ſinne, which here they doe, Take this one thing more in the third place, Obſerv. which ſhall be added to the former.

In Reformation, we muſt goe not onelyonly to the outward delinquencies, but to the ſpring of them, which is ſome breach of the firſt Table.

The Roote of all ſin whence.The roote of all ſinne is the deficiency of obedience to ſome command of the firſt Table, when confidence is not pitched aright in God, or when it is miſapplyed, and misfaſtened to the creature: when the ſoule ſets up ſomewhat for a ſtay and prop unto it, which it ſhould not doe, this is a ſpirituall and a ſubtle ſinne, and muſt be repented of, as here, Aſhur ſhall not p. 91ſave us, &c. It were good therefore for all thoſe who ſeriouſly intend the worke of Repentance to take this courſe. If the groſſe fault be of the ſecond Table; take occaſion of ſorrow and mourning thence; but when you have begunne there, reſolve and bring all to the breeding ſinne of all, which is, the faſtning of the ſoule falſly: when it is not well faſtened and bottomed in the root. And therefore it was well done by Luther, who in a Catechiſme of his brings in the Firſt Commandement into all the Commandements of the firſt and ſecond Table. Thou ſhalt have no other gods but me, Therefore thou ſhalt ſanctifie the Sabbath; Honour thy Father and Mother, ſhalt not take my Name in vaine: ſhalt not Commit Adultery, ſhalt not ſteale, &c. Becauſe he that hath no god but that God in his heart, will be ſure to ſanctifie the Sabbath; Honour his Father and Mother, not Commit Adultery, nor steale. And whence come all the breaches of the Second Table? Hence, that there is not the true feare and love of God in our hearts, and it is juſt with God for their ſpirituall ſinnes, to give them up to carnall and groſſe ſinnes. Therefore, though the Iſraelites here, had many groſſe ſinnes to repent of, yet they goe to the ſpring head, the breeding ſinne of all, falſe Confidence; this is to deale throughly, to goe to the core. Aſhur ſhall not ſave us, wee will not ride upon Horſes. From whence in the third place, they deſcend to the next branch of their ſinne, Idolatry.

p. 92Neither will we ſay any more to the workes of our hands, ye are our gods.

All falſe confidence hath two objects, for it is alwaies either

1. Out of Religion, or

2. In Religion.

For the firſt, all ill confidence and truſt if it be out of Religion, it is in the Creature, either

1. Out of us, or

2. In our ſelves.

Secondly, if it be in Religion, it is in a falſe god, as here, neither will wee ſay any more to the workes of our hands, ye are our gods. Obſerve hence in the firſt place, Obſerv. Man naturally is prone to Idolatry.

That men are naturally prone to Idolatry.The ſtory of the Bible and of all Ages ſheweth how prone men are to Idolatry and will-worſhip, and what miſeries enſued thereupon. Amongſt other inſtances, wee ſee how preſently after that breach in the Kingdome of David and Salomon, by Ieroboams ſetting up of two Calves, how ſuddenly they fell to Idolatry, ſo that after that there was not one good King amongſt them all, untill the nation was deſtroyed. And ſo in the ſtory of their Antiquities, ſee how prone they were to Idolatry in the wilderneſſe; Moſes doth but goe up to the Mount, and they fall to Idolatrie; cauſe Aaron to make a Calfe, and dance round about it. The thing is ſo palpable, that it need not be ſtood upon, That mans nature is prone to Idolatry, which will not raiſe up it ſelfe to God, but fetch p. 93God to it ſelfe, and conceive of him according to its falſe imaginations.

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

1. By attributing to the creature that which is proper to God onelyonly; inveſting it with Gods Properties, or

2. By worſhipping the true God in a falſe manner.

So that in the firſt place,What Idolatry is. Idolatry is to inveſt the creature with Gods properties. Goe to the higheſt creature, Chriſts Humane nature; wee have ſome bitter ſpirits (Lutherans they call them) Proteſtants; who attribute to the humane nature of Chriſt, that which onelyonly is proper to God, to be every where, and therefore to be in the Sacrament. You have ſome come neere them, both in their opinion and in their bitterneſſe. They will have a neſcio quomodo, Chriſt is there though they know not how; but this is to make Chriſts humane nature a god; to make an Idoll of it. So prayers to Saints and Angels, this makes Idols of them, becauſe it inveſts them with properties to know our hearts, which hee muſt know unto whom wee pray. And then, it gives unto them that which is proper to God, Worſhip, and Prayer. But, we muſt call upon none, but whom we muſt beleeve in, and we muſt beleeve in none but God. Therefore, worſhipping of Saints or Angels is Idolatry.

p. 94Secondly, Idolatry is to worſhip the true God in a falſe manner, to fixe his preſence to that we ſhould not fixe it to, to annexe it to ſtatues, Images, Crucifixes, the picture of the Virgin Mary and the like. Not to run into the common place of Idolatry, but to come home unto our ſelves. Queſt. Whether are the Papiſts Idolaters or not, like unto theſe Iſraelites, who ſay (being converted) neither will we ſay unto the workes of our hands, ye are our gods?

Anſw. I anſwer, yes, as groſſe as ever the Heathens were, and worſe. The very Aegyptians, they worſhipped none for gods, but thoſe who were alive, as a Papiſt himſelfe ſaith, (though hee were an honeſt Papiſt) The Aegyptians worſhipped living creatures, but we are worſe then they, for we worſhip ſtocks and ſtones, and a peece of bread in the Sacrament. And to this purpoſe, one of their Jeſuites confeſſeth this, and yeeldeth the queſtion for granted; That if there be not a Tranſubſtantiation of the bread turned into the body and blood of Chriſt, wee are worſe Idolaters then theſe, and theſe nations: becauſe we worſhip a peece of bread, which is a dead thing. But we aſſume (according to the Scriptures, The Judgement of our Church, of Antiquity, and of the Truth it ſelfe) the bread is not Tranſubſtantiated, at leaſt it is a doubtfull matter; for if it be not the intention of the Prieſt it is not: ſee here, upon what hazard they put the ſoules of people.

Object. But they have many ſhifts for themſelves, as p. 95among the reſt this is one, that they doe not worſhip the image, but God or Chriſt before the Image.

Anſw. To which the anſwer is, Popiſh ſhifts for worſhipping of Images anſwered.That the Fathers who wrote againſt the Heathens meet with this pretence, The Pagans had this excuſe, we worſhip not this ſtatue of Iupiter, but Iupiter himſelfe. Thus they have no Allegation for themſelves, but the Heathen had the ſame, which the Ancient Fathers confuted. They are guilty of Idolatry in both the forenamed kindes: For firſt, They worſhip things that they ſhould not, as appeares by their Invocation of Saints, vows to them, their Temples, Altars and the like full of their Images, giving them honour due unto God. And then They worſhip the true God in a falſe manner before their Images, there is no kinde of Idolatry but they are groſſely guilty of it. Whereof let this be the Uſe.

Vſe. 1 Firſt of all, of Thankefullneſſe, that God hath brought us into Goſhen, into a Kingdome of light, that we are borne in a time and place of knowledge of the true God, wherein is the true worſhip of the true God. It is a matter that wee cannot be too thankfull to God for. Queſt. How ſhall wee ſhew our ſelves thankfull? Anſw. In keeping faſt the true worſhip of God we have, and keeping out Idolatry; in reviving lawes in that kinde, if not making new. What if there were liberty given for men to goe about the countrie to poyſon people, would wee endure ſuch perſons, and not lay hold upon them; ſo p. 96in that wee are freed from Jeſuites who goe about to poyſon the ſoules of Gods people, let us ſhew our thankefullneſſe for this, and ſhun Idolatry of all ſorts whatſoever.

Vſe. 2 Secondly, ſee from hence, that there can bee no tolleration of that Religion, no more (as was ſaid) then to ſuffer and tollerate poyſoners, as they ſaid of Colloquintida in their pottage: ſo, there is death in the pot of Romiſh Religion. 2 King. 4.40.2 Kgs 4:40Therfore it were good to compell them to come in and ſerve the Lord their God: as it is ſaid, good Ioſiah compelled thoſe in his time to ſerve the Lord;2 Chron. 34.332 Chr 34:33 ſo it were good ſuch courſes were taken to reforme and reclaime them. As Saint Auguſtine ſaid of himſelfe in his time, being a Donatiſt; hee altered his judgement by force; in which caſe, it would be with them as with children, who when they are young, muſt be forced to ſchoole; but afterwards, they thanke them who forced them. So it is in Religion, though it cannot be forced, yet ſuch might afterwards bleſſe God for them who brought them to the meanes, who inſteed of their blindneſſe trained them up in more knowledge, by forcing them to uſe the meanes; for which (when God ſhould open their eyes) they might bleſſe God another day. But this point of groſſe Idolatry (ſo (largely handled in bookes) is onelyonly touched by the way, that wee may hate Idolatry the more: which could not be left out, the words leading to ſay ſomewhat of it, ſeeing how theſe Converts heere hate it, and out of that p. 97hatred make this profeſſion: neither will we ſay any more to the workes of our hands, ye are our gods, &c.

But this is not all, wee muſt know that there be other Idols then the Idols which wee make with our hands: beſides theſe Religious Idols, there be Secular Idols in the world, ſuch as men ſet up to themſelves in their own hearts. Whatſoever takes up the heart moſt, which they attribute more to then to God, that is their Idoll, their god. A mans love, a mans feare is his god. If a man feare greatneſſe rather then God, that he had rather diſpleaſe God then any great perſon, they are his Idols for the time.Pro. 29.25.Prov 29:25 The feare of man brings a ſnare, ſaith the Wiſeman, and thoſe who to get the favour of any in place, ſacrifice therefore their Credit, Profeſſion, Religion and ſoules; it is groſſe Idolatry, dangerous to the partie, and dangerous to themſelves. It was the ruine of Herod to have that applauſe given him, and taken by him,Act. 12.22.Acts 12:22 The voice of God and not of man. So for any to bee blowen up with flatterers that lift them up above their due meaſure, it is an exceeding wrong to them, prejudiceth their comfort, and will proove ill in the concluſion, indeed treaſon againſt their ſoules.

So there is a baſer ſort of Idolaters, who ſacrifice their credit and ſtate, whatſoever is good within them, their whole powers, to their baſe and filthy pleaſures. Thus man is degenerate ſince his fall, that he makes that his god, which is meaner then himſelfe. Man that was ordained p. 98for everlaſting happineſſe and Communion with God is now brought to place his happineſſe and contentment in baſe pleaſures. Wheras it is with the ſoule of man for good or ill, as it applies it ſelfe to that which is greater or meaner then it ſelfe. If it apply it ſelfe to confidence and affiance in God, then it is better, for it is the happineſſe of the ſoule to have Communion with the ſpring of goodneſſe, as David ſpeakes, It is good for me to draw neere to God, Pſal. 73.28.Ps 73:28&c. when we ſuffer the ſoule to cleave in affiance to earthly things, it growes in ſome meaſure to the nature of the things adhered to: when wee love the world and earthly things wee are earthly. Till the Spirit of God touch the ſoule (as the loadſtone doth the heavie iron drawing it up as it were) it will cleave to the creature, to baſer things then it ſelfe, and ſo makes the creature an Idoll, which is the common Idolatry of theſe times. Some make Favour, as the ambitious perſon: ſome their Pleaſures, as baſer perſons of meaner condition: and ſome Riches, every man as their temper, and as their temptations are.

Now it is not enough to be found in Religion one way in the maine, but we muſt bee ſound every way, without any touch of Idolatry. In a ſpeciall manner, the Apoſtle calls the Covetous man an Idolater, Epheſ. 5.5.Eph 5:5becauſe he makes his riches his Caſtle, thinking to carrie any thing with his wealth, but his riches oftentimes proove his ruine, for whatſoever a man loves more then p. 99God, God will make it his bane and ruine: at leaſt be ſure to take it away, if God meane to ſave the party: Therefore, heere they ſay; Aſhur ſhall not ſave us, we will not ride on Horſes, neither will we ſay any more to the worke of our hands, ye are our gods.

For in thee the Fatherleſſe findeth mercy.

Here he ſhewes the Reaſon of their rejecting of all falſe confidence in Aſhur, in Horſes, in Idols: becauſe they had planted their confidence in the true God. They ſaid ſo when they had ſmarted by Aſhur, and by Idolatry: then Aſhur ſhall not ſave us, &c. They knew it by Rule before, but till God plagued them, as he did oft by Aſhur and by Aegypt, when hee broke the reed that it did not onelyonly not up hold them, but run into their hands, they made no ſuch acknowledgement, hence obſerve,

Obſerv. Vſually it is thus with man, hee never Repents till ſinne be imbittered to him.

He never alters his confidence,That ſinnes …tterneſſe cauſeth Repentance. till his truſts be taken away; when God overthrowes the mold of his deviſes, or brings them upon his owne head, ſetting him to reape the fruit of his owne waies; imbittering ſinnefull courſes to him, then hee returnes. Inſtruction without correction doth for the moſt part little good. When Aſhur had dealt falſely with them, and Idolatry would doe them no good, then they begin to alter their judgement. What makes men after too much confidence in their wit, when they have by their plots and deviſes gone p. 100beyond what they ſhould doe, and wrapped and intangled themſelves in a net of their owne weaving (as we ſay) alter their judgement? They are then become ſick of their owne devices, this makes the change. For till then, the braine hath a kinde of net to wrap our devices in. So many have nets in their braines, wherewith they intangle themſelves and others with their idle devices: which when they have done, and ſo woven the webb of their owne miſery; then they begin to ſay, as the Heathen ſaith, when he was deceived. O foole am I, I was never a wiſe man. Then they begin to ſay, I was a foole to truſt ſuch and ſuch. I have tried ſuch and ſuch policies and they have deceived me, I will now alter my courſe. And ſurely, men of great parts are ſeldome converted, till God confound their plots, and laies flat all their falſe confidence. When Aſhur diſappoints them, then Aſhur ſhall not ſave us, &c.

Vſe. Therefore make this Uſe of it, not to bee diſcouraged when God doth confound any carnall plot or policie of ours, as to thinke that God hates either a Nation or a Perſon, when they have ill ſucceſſe in plots and projects which are not good. Nay, it is a ſigne rather that God intends good; if they make a right uſe of it. God intends Converſion, to tranſlate falſe confidence from the creature to himſelfe, and to learne us to make God wiſe for us. It is a happie thing when in this world God will diſappoint a mans courſes and counſells, and bring p. 101him to ſhame, rather then he ſhould goe on and thrive in an evill and carnall courſe, and ſo to end his daies. There is no evidence at all which can be given of a Reprobate, becauſe there may be finall Repentance, Repentance at the laſt. But this is one, and as fearefull a ſigne as may be, to thrive and goe on in an evill courſe to the end. When God ſhall diſappoint and bring a man to ſhame in that he prided in, and built upon, It is a good ſigne; if thereupon we take advantage to turne to God, and lay a better bottome and foundation, as we ſee here, Aſhur ſhall not ſave us, wee will not ride upon Horſes, &c.

For in thee the Fatherleſſe findeth mercy.

As if he ſhould ſay, wee have that ſupply of ſtrength and comfort from thee, that Aſhur, Horſes and Idols cannot give: Therefore wee will alter our confidence, to fixe and pitch it upon thee, and truſt thee, becauſe, In thee the Fatherleſſe findeth mercy. We ſhall not need to ſay, in thee will we truſt; for, if God be apprehended thus, as one, in whom the Fatherleſſe findeth mercy, affiance will follow. For, the object is the attractive and load-ſtone of the ſoule, ſo that if a fit object be preſented unto it, Affiance, Confidence and Truſt, will of it ſelfe follow. Therefore the Spirit of God forbeares multiplication of words, and ſets downe this: For in thee the Fatherleſſe findeth mercy: and doth not ſay, in thee will wee truſt, for that is implied; whoſoever conceives that God is ſo gratious p. 102and mercifull to deſpicable miſerable perſons: ſuch as are ſet downe, in this one particular, Fatherleſſe: they cannot but truſt in God, therefore, the one is put for the other: For in thee the Fatherleſſe findeth mercy. Whence, from the dependance of the words obſerve,

Obſerv. That it is not ſufficient to diſclaime affiance in the creature, but wee muſt pitch that affiance aright upon God.

We muſt not onelyonly take it off where it ſhould not be placed, but ſet it where it ſhould be. Ceaſe from evill, Iſa. 1 16, 17. Iſa. 2.22.Isa 1:16Isa 1:17Isa 2:22and learne to doe well. Truſt not in the creature. Ceaſe from man (as the Prophet ſaith) whoſe breath is in his Noſtrills; Pſal. 37.5.Ps 37:5Commit thy waies to God, truſt in him. The Heathen by the light of nature knew this,It is much eaſier to ſee the vanity of the creature, then to know where to pitch our confidence. that for the Negative, there is no truſting in the creature, which is a vaine thing, they could ſpeake wonderfull wittily and to purpoſe of theſe things, eſpecially the Stoicks. They could ſee the vanity of the creature: but for the Poſitive part, where to place their confidence, that they were ignorant in. And ſo, for the other part here; Neither will wee ſay any more to the workes of our hands yee are our gods. Idolaters can ſee the vanity of falſe gods well enough. In Italy you have thouſands of the wittier and learneder ſort who ſee the folly and madneſſe of their Religion. And among our ſelves, how many witty men can diſclaime againſt Popery, who yet in their lives and converſations are not the better for it: becauſe they thinke it enough to ſee the error that miſleades p. 103them, though they never pitch their confidence as they ſhould doe. It is not enough therefore to reſt in the Negative part. A Negative Chriſtian is no Chriſtian, not to be an Idolater, not to be a Papiſt, no there muſt be ſomewhat elſe,Mat. 3 10.Matt 3:10 we muſt bring forth good fruit, or elſe wee are for the fire, and are neere to curſing and burning.Heb. 6.8.Heb 6:8 This is ſpoken the rather, becauſe many thinke themſelves well, when they can diſclaime againſt the errors of Popery, and that they are good Chriſtians, becauſe they can argue well. O, ſuch make Religion nothing but a matter of opinion, of canvaſing an argument, &c. But, it is another manner of matter:Religion what. A divine Power exerciſed upon the ſoule, whereby it is transformed into the obedience of divine truth, and molded into it. So that there muſt be a Poſitive, as well as a Negative Religion, a cleaving to God, as well as a forſaking of Idols.

Againe, in the ſevering of theſe Idols from God, we muſt know and obſerve hence,

Obſerv. That there is no Communion betweene God and Idols.

Neither will wee ſay any more to the workes of our hands, ye are our gods; for in thee the Fatherleſſe findeth mercy. There muſt be a renouncing of falſe worſhip, Religion, and confidence, before we can truſt in God.Mat 6.24.Matt 6:24 Ye cannot ſerve God and Mammon, ſaith Chriſt. We cannot ſerve Chriſt and Antichriſt together, wee may as well bring North and South, Eaſt and Weſt together, and mingle light and darkeneſſe, as mixe two oppoſite p. 104Religions. You ſee here, one of them is diſclaimed, ere affiance be placed in the other. Therfore the halters betwixt two Religions are heere condemned. It was excellent well ſaid by Ioſhua. Ioſh. 24.19.Josh 24:19They had there ſome mixture of falſe worſhip, and thought therewith to ſerve alſo Iehovah: no (ſaith he) you cannot ſerve Iehovah. What is Ioſhuahs meaning, when he ſaith they could not? not onelyonly that they had no power of themſelves; but you are a naughty falſe people, you thinke to jumble Gods worſhip, and that of Heathens together: you cannot ſerve God thus. So a man may ſay to thoſe who looke Rome-wards for worldly ends, and yet will be Proteſtants, you cannot ſerve God, you cannot bee ſound Chriſtians, halting thus betwixt both. Theſe are not compatible, they cannot ſtand together; you muſt diſclaime the one, if you will cleave to the other, we ſee the ground heere: Neither will wee ſay any more to the workes of our hands, ye are our gods; for, in thee the Fatherleſſe findeth mercy.

Againe, whereas upon diſclaiming of falſe confidence in the creatures and Idols, they name this as a ground, For in thee the Fatherleſſe findeth mercy; obſerve,

Obſerv. In what meaſure and degree wee apprehend God aright to bee the All-ſufficient true God, in that meaſure wee caſt away all falſe confidence whatſoever.The right apprehending of God, ſhakes off all falſe truſt.

The more or leſſe we conceive of God as we ſhould doe, ſo the more or leſſe wee diſclaime p. 105confidence in the creature. Thoſe who in their affections of joy, love, affiance and delight, are taken up too much with the creature (ſay what they will) profeſſe to all the world by their practiſe, that they know not God. By the contrary, thoſe who know and apprehend him in his greatneſſe and goodneſſe, as hee ſhould bee apprehended, in that proportion they withdraw their affections from the creature and all things elſe. It is with the ſoule in this caſe, as with a ballance,Simile. if the one skale bee drawne downe by a waight put in it, the other is lifted up. So where God weighs downe in the ſoule, all other things are light, and where other things prevaile, there God is ſet light. Aſhur ſhall not ſave us; for hee can doe us no good: nor Horſes, becauſe they are vaine helps. How attained they to this light eſteeme of Aſhur and Horſes? For in thee the Fatherleſſe findeth mercy. That which is taken from the creature they find in God.Why the world hates Chriſtians eſcaped from them. And this is the Reaſon why the world ſo maligne good and ſound Chriſtians, they thinke, when God gets, that they looſe a feather (as wee ſay) ſome of their ſtrength: ſurely ſo it is; for when a Chriſtian turnes to God and becomes ſound, he comes to have a meane eſteeme of that which formerly was great in his ſight; his judgement is otherwiſe, as we ſee here, Aſhur, Horſes, Idols, and all they eſteeme nothing of them. Horſes and the like are good, uſefull and neceſſary to ſerve Gods providence in the uſe of meanes, not to p. 106truſt in or make coordinate with God. In the world eſpecially great perſons would be gods in the hearts of people; therefore, when they ſee any make conſcience of their waies; they thinke they looſe them; becauſe now they will doe nothing but what may ſtand with the favour of God. Thus farre from the Connexion, Now to the words themſelves.

For in thee the Fatherleſſe findeth mercy.

Wherein we have ſet forth unto us for our conſideration of Gods rich goodneſſe towards poore miſerable ſinners.

1. The Attribute of God, Mercy.

2. The fit Object thereof, The Fatherleſſe.

Mercy is that ſweet Attribute that makes us partake of all the reſt.Mercy is Gods ſweeteſt Attribute, which ſweetneth all his other Attributes; for but for Mercy, whatſoever elſe is in God, were matter of terror to us. His Juſtice would affright us: His Holineſſe likewiſe (conſidering our impurity) would drive us from him:Luke 5.8.Luke 5:8 Depart from mee (ſaith Peter to our Saviour) for I am a ſinnefull man; Iſa. 6 5.Isa 6:5and when the Prophet Iſay ſaw God in his excellencie a little: Then he ſaid, woe is me, for I am undone, becauſe I am a man of uncleane lips, &c. His Power is terrible, it would confound us, His Majeſty aſtoniſh us. O, but Mercy mitigates all, he that is great in Majeſty is abounding in mercy; he that hath beames of Majeſty hath bowels of mercy. O, this draweth, eſpecially miſerable perſons, In thee the Fatherleſſe findeth mercy. And now, in the Covenant of Grace, this mercy ſets all a worke. p. 107For it is the mercy of God by which wee triumph now in the Covenant of Grace, in that mercy which ſtirr'd up his wiſedome to finde out a way for mercy by ſatisfying his Iuſtice: So that the firſt mooving Attribute of God that ſet him a worke about that great worke of our ſalvation, by Jeſus Chriſt, in the Covenant of Grace, was mercy, his tender mercy, his bowels of mercy: Therefore of all others, that Attribute is here named; For in thee the Fatherleſſe findeth mercy.

Mercy in God ſuppoſeth miſery in the creature, either preſent or poſſible: for there is 1. A Preventing and 2. A reſcuing mercy.

A Preventing mercy, whereby the creature is freed from poſſible miſery, that it might fall into, as it is his mercy that we are not ſuch ſinners in that degree as others are; and every man that hath underſtanding is beholding to God for their Preventing, as well as for their Reſcuing mercy. We thinke God is mercifull onelyonly to thoſe unto whom hee forgives great ſins: O, he is mercifull to thee that ſtandeth, thou mighteſt have fallen fowly elſe. Mercy ſuppoſeth miſery either that wee are in or may fall into. So that mercy in God may admit of a threefold conſideration.

1. It ſuppoſeth Sinne; ſo there is a Pardoning mercy for that. Or

2. Miſery, that is, a Delivering mercy. Or

3. Defect or want in the Creature, which is, Supplying mercy.

p. 108Wherſoever mercy is converſant, it is uſually about one of theſe three, either Sinne, or Miſery, or Defects and wants, that is, to Perſons in miſery: for indeed the word is more generall then Fatherleſſe; Deſerted perſons, that are forſaken of others, and have no ſtrength of their owne, they are heere meant by the Fatherleſſe. Who have no meanes, wiſedome, power or ability of their owne, but are deſerted and forſaken of others, whence the chiefe truth that offers it ſelfe to be conſidered of us is this,

Obſerv. That God is eſpecially mercifull to thoſe Perſons who ſtand moſt in need of mercy.

Why God is ſo ready to ſhew mercy to the Fatherleſſe?Firſt, becauſe theſe doe reliſh mercy moſt, and give him the glory of it, applying themſelves moſt to his mercy, being beaten out of the creature: and the more we have communion with God being driven out of the creature and other comforts, the more he diſcovers himſelfe to us: as the neerer we are to the fire, the hotter it is, ſo the neerer wee are to God, the more good and gratious hee every way ſhewes himſelfe unto us. Now what makes us neere him, but extremity of miſery, whereby we are beaten from all other holds whatſoever.Hoſ 5 15.Hos 5:15 It is acknowledged to be his worke, when hee doth it for theſe that are deſerted of all others, then he hath the chiefe glory of it. This is one end why God ſuffers his children to fall into extreamity of great ſorrowes and perplexities, to fall very low in depths of miſeries (as the Scripture ſpeakes)Pſal. 131.1.Ps 131:1 that hee might diſcover a depth of his p. 109mercy, beyond the depth of their miſery, to ſhew that there is a depth deeper then that depth, for their miſery is ſinne, O but the bowels of his compaſſions are infinite both in meaſure and time: His mercy endureth for ever.Pſal 136.Ps 136

Againe, God is jealous of their affiance and confidence, knowing that naturally, unleſſe we fall into ſome ſtraites and weaning extremities, we ſhall place our affiance upon the creature; therefore he deales thus with us. He knowes our ſickneſſe well enough, that we are deſperatly addicted to preſent things, therefore to cure this ſickneſſe in us, he drawes us by extremities from the creature to himſelfe, which when it failes we goe to him. Helpe Lord, why?Pſal. 60.11. Pſal. 12.1.Ps 60:11Ps 12:1 for vaine is the helpe of man, it is time then to helpe. Helpe Lord, for the godly are periſhed from the earth. It is time to helpe Lord, for if thou doe not, none will, whereby they come to have their confidence upon the rocke, which is worth all. Other men they run from creature to creature, from helpe to helpe, as ſicke bodies doe, to this and to that drug, and to this and that potion, they ſeeke to many things to beg comfort from; but a Chriſtian hath a ſure foundation that he may ſtay upon, In thee the fatherleſſe findeth mercy.

To come now to ſpeake of the words as they lie in the whole, they carry another inſtruction;

Obſerv. That God is very gratious and mercifull to fatherleſſe and distreſſed perſons.

As we have it, Pſal. 10.18. That God will p. 110judge the fatherleſſe and the oppreſſed, that the man of the earth may no more oppreſſe. So Pſal. 146.9. It is ſaid, The Lord preſerveth the ſtrangers, hee releeveth the fatherleſſe and widdow, &c. And for the generall we have it,Pſal. 145.14.Ps 145:14 The Lord releeveth all that fall, and raiſeth up all that be bowed downe. God he opens his eare to heare their crie, to judge the fatherleſſe and the oppreſſed, the like we have in Exodus. Exod. 23.9.Exod 23:9Alſo thou ſhalt not oppreſſe a ſtranger, for ye know the heart of a ſtranger, ſeeing yee were ſtrangers in the land of Egypt, and Exod. 22.23. ſaith he, Thou ſhalt not afflict any widdow or fatherleſſe childe; if thou aſslict them in any wiſe, and they cry at all unto me, I will ſurely heare their crie. Theſe among many, are direct places to ſhew the truth of this, that God is mercifull, not only in generall, but to thoſe perſons ſet downe by a Synechdoche; a figure where one is ſet downe for all of the ſame kinde. God is mercifull to all perſons, in any kind of miſery or diſtreſſe whatſoever,2 Cor. 7.6. Pſul. 46.1. Iſa. 41.17. Iſa. 59.16. Jſa. 63.5. Iſa. 48.9.2 Cor 7:6Isa 41:17Isa 59:16Isa 63:5Isa 48:9 as the Apoſtle ſpeakes, God is he who comforted the abject perſon: the forlorne, the caſtaway perſons of the world, and he is a very preſent helpe in trouble. So as when there are none to helpe, then he awaketh and rouſeth up himſelfe to lay hold for us, His owne arme brings ſalvation for his owne ſake. So when there is miſery and none to helpe, God will finde cauſe and ground from his owne bowells to ſhew mercy, to take pitty and compaſſion upon his poore Church and Children, which ſhould teach us.

p. 111Vſe. 1 Firſt of all, To take notice of this moſt excellent Attribute of God, and to make uſe of it upon all occaſions, at our moſt need, then to preſent to our ſoules God thus deſcribed and ſet out by his owne Spirit, to be Hee that comforteth the Abject, and ſheweth mercy to the fatherleſſe and oppreſſed: this we ſhould make uſe of for the Church in generall, and for every one of our ſelves in particular. The Church hath beene a long time like a forlorne widdow as it were; God hath promiſed that he will have a care of the widdow and the fatherleſſe, and ſo he will of his poore Church. We ſee in the parable,Luk 18.5.Luke 18:5 the widdow with her importunitie prevailed with an unrighteous Judge: the Church now being like a widdow, what is wanting but a ſpirit of ſupplication and Prayer, which ſpirit if the Church had to wraſtle with God and lay hold upon him as Iaakob did,Hoſ. 12.4. Iſa. 62.7.Hos 12:4Isa 62:7 and not ſuffer God to reſt till he had mercy on his poore Church: Certainely it would be better with it then it is, for God comforteth the widdow, if one, what will he doe for the whole Spouſe which hath ſo long beene a deſpecable and forlorne widdow. And for the time to come, It ought to miniſter matter of comfort for the Church, certainely, God that is mercifull to the Fatherleſſe, he will be mercifull to the poore Church. We ſee in the Revelation, though the woeman was perſecuted by the Dragon,Rev. 12.14.Rev 12:14 yet there were given two wings of a great Eagle to her that ſhe might flie unto the p. 112wilderneſſe, where ſhe had a place provided of God. It alludes to the ſtory of the Iſraelites when they came out of Egypt, God provided for them in the wilderneſſe, they had Manna from Heaven, and water out of the rocke, and till they came to Canaan, God provided every way for them in a marvellous manner. So God will be ſure to provide for his in the wilderneſſe of this world, he will have a harbour ſtill for the Church, and a hiding place from the ſtormy tempeſts of her adverſaries.Iſa. 4.5, 6.Isa 4:5Isa 4:6 Therefore let us not deſpaire, but ſtirre up a ſpirit of Prayer for the Church: that he who ſhewes mercy to the fatherleſſe, and commands mercy to be ſhewed to the widdow; that he would ſhew that himſelfe, which he requires of us. And why may not we hope and truſt for it? The Church in this world is as it were a fatherleſſe perſon, a Pupill, an Orphan, a Sheepe in the midſt of wolves, as Daniell in the lyons den, as a ſhip toſſed in the waves, as a lillie among thornes, it is invironed with enemies, and of it ſelfe, (like the poore ſheepe) is ſhiftleſſe. What is the Church but a company of weake perſons? not ſo witty for the world as worldly wiſe men are, nor ſo ſtrong in the arme of fleſh, nor ſo defenced? but a company of perſons who have a hidden dependance upon God, we know not how, and hang as it were by a threed: as the Church in this land, and abroad in other places. The true Church is maintained we know not how: God keepes up Religion, the Church and all, becauſe p. 113he is mercifull to the Fatherleſſe, who have no ſhifting wits as the worldly Achitophels have. God is wiſe for them that are not wiſe for themſelves, and powerfull for them, that have little ſtrength of their owne. Therefore, let us not be diſcouraged though we be weake creatures, a little flock, like a company of ſheepe, yet notwithſtanding we have a ſtrong Sheapheard.Pſal. 23.1. Iſa. 5.1.7.Ps 23:1Isa 5:1Isa 5:7 The Church is like a vine, a poore deſpicable withered, crooked, weake plant, which windes about, and muſt be ſupported or elſe it ſinkes to the ground, yet it is a fruitfull plant. So the the Church of God, a number of weake Chriſtians profeſſing Religion, they want many helps, yet God ſupports them, and hath ordained this and that haven for them: as this Magiſtrate, and that Perſon, God hath one ſupport or other for them. While they are fruitfull and true Vines, God will have a care of them,Iſa. 54.11.Isa 54:11 though they bee never ſo weake and deſpiſed in the eye of the world.

Vſe. 2 Againe, this ſhould teach us, to make God our All-ſufficiency in all eſtates whatſoever, and not to goe one haires breadth from a good conſcience for feare of after claps. I may be caſt into priſon, I may looſe my goods. What of all this? is not God All-ſufficient? and is not he eſpecially ſeene in comforting of thoſe who ſtand in moſt need of comfort, who want other helpes?Iſa. 41.17.Isa 41:17 and will he be indebted to any man who ſtands out in a good quarrell for his cauſe? will he not give needfull ſupply, if not in this world, p. 114yet in a better of all comforts whatſoever? It is a good ſupplie, when the loſſe is in outward things,Iſa. 60.17.Isa 60:17 and the ſupply in inward peace, grace and ſtrength; it is a happy loſſe that is loſt to the advantage. There was never any man yet from the beginning of the world,Iſa. 64.5.Isa 64:5 who loſt by cleaving to Religion and good cauſes, God ever made it up one way or other. Therefore this is a ground of courage, to caſt our ſelves upon doing good when God offers the occaſion, relying upon God as Heſter did; If I periſh I periſh, ſhe meant,Eſt. 4.16.Esth 4:16 If I periſh, I ſhall not periſh; ſuch have a better condition in the love and favour of God then they had before, or ſhould have had, if they had not periſhed. It is the way not to periſh, ſo to periſh: it is as cleare and true as the Sun-ſhine: but we want faith to beleeve it.

Vſe. 3 And then againe, let us make uſe of it in another kinde, to reſiſt another temptation, what will become of my poore children, if I doe thus and thus, ſtand thus and thus, and goe on in my innocency? what will become of thy children? it was well ſpoken by Lactantius, Becauſe God would have men ſtand out and die in a good cauſe willingly; therefore hee hath promiſed in a ſpeciall manner to bee a Father to the Fatherleſſe, and a Husband to the Widow. Are we the chiefe Fathers of our children? No, we are but under God to bring thoſe who are his children into the world, we are but inſtruments, God is the chiefe Father, beſt and laſt Father,Iſa. 9.6.Isa 9:6 The Everlasting Father; who takes upon p. 115him to be a Father to the Fatherleſſe, whom hee chargeth all not to hart. Experience ſhewes, how hee bleſſeth the poſterity of the righteous, who have ſtood in defence of the truth. Therefore, let us make no pretences either for baſeneſſe, dejection of ſpirit, or covetouſneſſe to keepe us from well-doing, for God will reward all.

Queſt. O ſay ſome, I could be content not to bee ſo worldly, but it is for my children.

Anſw. What ſaith the Apoſtle, 1 Cor. 7.29.1 Cor 7:29Let thoſe who are married be as if they were not married, meaning in regard of this ſcraping of wealth together by unlawfull meanes of covetouſneſſe, or in regard of readineſſe to doe workes of mercy. What doth God appoint one Ordinance of marriage to take a man of all good duties? No, notwithſtanding this we muſt doe fitting workes of mercy; God will be the Father of the Fatherleſſe. Many uſe oppreſſion, and goe to Hell themſelves, to make their children rich. Who commands us to make our children in ſhew a while happy here, to make our ſoules and bodies miſerable for ever. There is a moderate care (as the Apoſtle ſpeakes) ſo that hee who cares not for his owne is worſe then an infidell; 1 Tim. 4.8.1 Tim 4:8but we muſt not make this pretence to excuſe injurious and extortive courſes: But let God alone; he will doe all things well, truſt him. Or, if any thing ſhould befall us otherwiſe then well; what if it doe? God is the God of the Fatherleſſe, whatſoever he takes away hee p. 116ſupplies it better another way. For whence have the creatures that infuſion to helpe? Is it not from God? and when the creature is taken away, is not God where he was?

Vſe. 4 And let us alſo learne hence; that we anſwer Gods dealing in ſhewing mercy to the Fatherleſſe and ſuch as ſtand in need, as the Apoſtle exhorts,Coloſſ. 3.12.Col 3:12 Put on therefore, as the Elect of God (holy and Beloved) bowells of mercies, &c. as if hee ſhould ſay, as you would proove your ſelves to be Elect, members of Chriſt and children of God, ſo ſhew your likeneſſe in this particular, The bowels of mercy and compaſsion. This hath ever beene, and yet is at all times a character of Gods children, and ſhall be to the end of the world. It is a ſig… ſuch a one hath found bowels of mercy, that is ready upon all occaſions to powre forth thoſe bowels of compaſſion upon others: as hard-heartedneſſe this way ſhewes a diſpoſition which yet hath not rightly taſted of mercy. As we ſay in another caſe, thoſe that are appeaſed in their conſciences, in the ſenſe of the forgiveneſſe of ſinnes, they are peaceable to others, becauſe they feele peace. So here, thoſe that feele mercy, will bee mercifull; thoſe that have felt love, will be loving to others.Pro 12.10.Prov 12:10 A good man is mercifull to his beaſt, but the mercies of the wicked are cruell. Thoſe therefore that are hard-hearted and unmercifull, hardening themſelves againſt the complaints of the miſerable: there is (for the preſent) no comfort for them, that the Spirit of p. 117God hath wrought any change in their hearts, for then it would ſtampe the image of God upon them, they would be mercifull to the fatherleſſe, widow, and diſtreſſed perſons. What ſhall wee thinke then of a generation of men, who by griping uſury and the like courſes have made many widowes miſerable? Let ſuch profeſſe what they will, whileſt they are thus hard-hearted, they have not the bowels of Chriſt. God is ſo mercifull, that you ſee (as the Jewes call them) hee hath hedges of the commandements, that is, he hath ſome remote commands which are not of the maine, and all to hedge from cruelty: as, Thou ſhalt not kill the Dam upon th… weſt. Exod. 23.19.Exod 23:19Thou ſhalt not ſeeth a kid in his mothers milke. What tends this too? nothing but to ſhew the mercy and bowels of God, and that hee would have us to abſtaine from cruelty. He that would not have us Murther; would have us keepe aloofe of, and not be mercileſſe to the very dumbe creatures, birds and beaſts: therefore, let us labour to expreſſe the image of our heavenly Father in this.

Vſe. 5 Againe, we ſhould uſe this as a plea againſt dejectedneſſe at the houre of death, in regard of thoſe we leave behind us; not to bee troubled what ſhall become of them, when wee are to yeeld up our ſoules to God: but know that hee hath undertaken to be, the Father of the Fatherleſſe and of the Widow. Therefore, for ſhame, for ſhame, learne as to live, ſo to die by faith: and as to die by faith in other things, ſo to die in this p. 116duplicate page p. 117duplicate page p. 118faith, that God as he will receive thy ſoule, ſo he will receive the care of thy poſterity. Canſt thou with affiance yeeld up thy ſoule unto God, and wilt thou not with the ſame confidence yeeld thy poſterity. Thou art an Hypocrite if this diſtract and vexe thee, when yet thou pretendeſt to die in the faith of Chriſt. Canſt thou yeeld thy ſoule, and yet art grieved for thy poſterity? no, leave it to God: he is All-ſufficient,Pſal. 24.1.Ps 24:1 The earth is the Lords, and the fullneſſe thereof. We need not feare to put our portion in his hands, he is rich enough, The earth and all is his. Therefore, when we are in any extreamitie whatſoever, relie on this mercy of ſo rich and powerfull a God, improove it, for it is our portion, eſpecially in a diſtreſſed condition. Were it not for Faith wrought by the bleſſed Spirit of God, he would looſe the glory of this Attribute of mercy. Now Faith is a wiſe power of the ſoule, that ſees in God what is fit for it, ſingling out in God what is fit for the preſent occaſion of diſtreſſe. Is a man in any extremity of miſery, let him looke to mercy. Is a man oppreſſed, let him looke to mercy to be revenged of his enemies: is a man in any perplexity, let him looke to mercy, joyned with wiſedome, which is able to deliver him. Religion is nothing elſe but an application of the ſoule to God: and a fetching out of him ſomewhat (as he hath diſcovered himſelfe in the Covenant) fit for all our exigents; as there is ſomewhat in God, and in the Promiſes, for all eſtates p. 119of the ſoule. Faith therefore is wittie to looke to that in God which is fit for its turne.Satans pollicie in our extremity, how to retort it. Let us therefore take heed of Satans policie herein: who in our extreamity uſeth this as a weapon to ſhake our Faith. Tuſh (as it is in the Pſalme) God hath forſaken and forgotten him. Hath he ſo? nay, becauſe I am in extremity and deferted above others, rather God now regards me more then before, becauſe,Heb. 12.6.Heb 12:6 hee ſcourgeth every ſonne whom he receiveth. So retort Satans fierie darts backe againe. For indeed that is the time wherin God exalts and ſhewes himſelfe moſt glorious and triumphant in mercy, where miſery is greateſt. Where ſinne abounds, Rom. 5.20.Rom 5:20there grace abounds much more, ſo where miſery abounds, mercy ſuperabounds much more. Therefore let us be as wiſe for our ſoules, as Satan can be malicious againſt them, what hee uſeth for a weapon to wound the ſoule, uſe the ſame as a weapon againſt him.

To end all, let Faith in Gods mercy anſwer this his deſcription; and let it be a deſcription ingrafted into us at ſuch a time. Doth God care for the fatherleſſe, & meane perſons who are caſt down & afflicted? why then, I will truſt that God who doth ſo, being in this caſe my ſelf. If he wil help in Extremitie, truſt him in Extremitie: Habak. 3.17.Hab 3:17If hee will helpe in diſtreſſe, truſt him in diſtreſſe: if he will helpe when all forſake, truſt him when we are forſaken of all. What if a ſtreame bee taken away? yet none can take away God from thee: what if a beame be taken away? thou p. 120haſt the Sun it ſelfe: what if a particular comfort be taken away, ſo long as God, who comforteth the abject, and is mercifull to the diſtreſſed, Fatherleſſe and Widowes, continues with thee, thou needs not feare. A man cannot want comfort and mercy, ſo long as the Father of mercies is in covenant with him. If he ſinne, he hath Pardoning mercy for him; if weake, he hath Strengthening mercy; if in darkneſſe, he hath Quickning mercy; if we be dull, dead, and in danger, there is Reſcuing mercy, and if ſubject to dangers wee may fall in, Pſal. 32.10.Ps 32:10there is for that, Preventing mercy. Therefore there is mercy ready to compaſſe Gods children about in all conditions, when they are invironed with dangers, yet God is neerer to guard their ſoules, then the danger is to hurt them.

Therefore let us take the counſell of the bleſſed Apoſtle,Phil. 4.6, 7.Phil 4:6Phil 4:7 Be carefull for nothing, but in every thing by Prayer and ſupplication, with thankeſgi-let your requeſts be knowne to God: and what then, will God grant that I pray for? perhaps hee will not. But yet, The Peace of God which paſſeth all underſtanding, ſhall guard your hearts and mindes through Chriſt Ieſus. As if he ſhould ſay, in nothing be overcarefull, let your care bee when ye have uſed the meanes, to depend upon God for ſupport in the event and iſſue of all. If God denie you what you pray for, he will grant you that which is better: he will ſet up an excellent inward peace there, whereby he will ſtabliſh the ſoule in aſſurance of his love, pardon p. 121of ſinnes and reconciliation: whereby their ſoules ſhall be guarded, and their hearts and mindes preſerved in Chriſt: ſo they become impregnable in all miſeries whatſoever, when they have the Peace of God which paſſeth all underſtanding to guard them within. Therefore, let us not betray and looſe our comforts, for want of making uſe of them; or for feare ſome ſhould call us Hypocrites: and on the other ſide, let us not flatter our ſelves in an evill courſe: but make the conſcience good, which will beare us out in all miſeries, dangers, and difficulties whatſoever. Nothing makes loſſes, croſſes, baniſhment, impriſonment, and death ſo terrible and out of meaſure dreadfull unto us, but the inward guilt and ſting in the inſide,Gen 42.21.Gen 42:21 the tumults of conſcience. Cleere this well once, make all whole within, let conſcience be right and ſtraight; let it have its juſt uſe and meaſure of truth and uprightneſſe; and goe thy way in peace, I warrant thee, thou ſhalt hold up thy head, and winde thy ſelfe out of all dangers well enough: nothing ſhall daunt or appale thy courage: for ſaith Salomon, Pro. 28.1.Prov 28:1The Righteous is bold as a Lyon; what can, what ſhould he feare, who is heire of all things, whoſe all things are,Revel. 21.7.Rev 21:7 and who is reconciled to God in Chriſt,Heb. 1.14.Heb 1:14 having all the Angels and Creatures for his ſervants: for whoſe ſake,Rom. 8.28.Rom 8:28 all things muſt needs work together for good.

The end of the fourth Sermon.