The Returning Backslider, Sermons · Sermon 5
THE FIFTH SERMON.
HOS. 14.4.
J will heale their backesliding, J will love them freely, for mine Anger is turned away from him.
THE ſuperabounding mercies and marvellous loving kindneſſes of a gratious and loving God to wretched and miſerable ſinners (as we have heard) is the ſubſtance and ſumme of this ſhort ſweet Chapter; wherein their ignorance is taught, their baſhfullneſſe is incouraged, their deadneſſe is quickned, their untowardneſſe is pardoned, their wounds are cured, all their objections and petitions anſwered: ſo as a large and open paſſage is made unto them and all other miſerable penitent ſinners for acceſſe unto the throne of grace. If they want words, they are taught what to ſay; if diſcouraged for ſinnes paſt, they are incouraged that ſinne may be taken away; yea all iniquity may be taken away; Take away all iniquity; if their unworthineſſe hinder them, they are taught for this, That God is gratious: Receive us gratiouſly; if their by-paſt unthankfullneſſe be any barre of hinderance unto them; they are taught to promiſe thankfullneſſe: So will wee render the Calves of our lips. And that their Repentance may appeare to be ſound and unfained, they are brought in, making profeſſion of their deteſtation of their boſome ſins of falſe confidence and Idolatry: Aſhur ſhall not ſave us, wee will not ride upon Horſes: neither will we ſay any more to the workes of our hands, ye are our gods. And not onelyonly doe they reject their falſe confidence: to ceaſe from evill, but they doe good, and pitch their affiance where it ſhould be: For, in thee the Fatherleſſe findeth mercy.
None muſt therefore be diſcouraged or run away from God, for what they have beene; for there may be a returning, God may have a time for them, who in his wiſe diſpenſation doth bring his children to diſtreſſe, that their delivery may be ſo much the more admired by themſelves and others, to his glory and their good. He knowes us better then we our ſelves, how prone we are to leane upon the creature, therefore he is faine to take from us all our props and ſupports; whereupon we are forced to relie upon him. If we could doe this of our ſelves, it were an excellent worke and an undoubted evidence of the child of God, that hath a weaned ſoule in the midſt of outward ſupports, to injoy them, as if he poſſeſſed them not, not to be puft up with preſent greatneſſe, not to ſwell with riches, nor be high minded: to conſider of things to be as they are, weake things, (ſubordinate to God) which can help no further, then as he bleſſeth them. But to come to the wordes now read.
I will heale their backeſliding and love them freely, &c.
After that the Church had ſhewed her Repentance and truth of returning to God: now in theſe words and the other verſes unto the end of the chapter, (ſaving the laſt verſe, which is a kind of acclamation iſſuing from all the reſt of the foregoing verſes, Who is wiſe and he ſhall underſtand theſe things, &c.) is ſet downe an anſwer unto that prayer, Repentance and reformation which the Church made, all the branches of which their former ſuit, the Lord doth punctually anſwer. For, they had formerly prayed, Take away all iniquity, and receive us gratiouſly, doe good unto us: unto which he anſwers here,
I will heale their backeſliding, &c.
Which is thus much, I will pardon their iniquities, I will accept gratiouſly of them, I will love them freely, and ſo of the reſt, as will appeare afterwards, and in ſumme, God anſwers all thoſe deſires which formerly he had ſtirred up in his people. Whence ere we come to the particulars, obſerve in generall.
Obſerv. Where God doth give a ſpirit of prayer hee will anſwer.
It needs no proofe, the point is ſo cleere and experimentall, all the ſaints can ſay this much from their experience of Gods gratious dealing with them: and the Scriptures are full of ſuch inſtances and promiſes, which we all know. To name a place or two for all the reſt. Call upon me in the day of trouble, Pſal. 50.15.I will deliver thee, and thou ſhalt glorifie me. So in another place, And it ſhall come to paſſe that before they call I will anſwer, Iſa. 65.24.and whilſt they ſpeake I will heare. It hath beene made good to Perſons, as Daniel, Elias, Salomon, Iaakob and others, and it hath beene, and is made good unto all ages of the Church from time to time, and ſhall be unto the end of the world. And therefore the Prophet ſets downe this as a concluſion undeniable from the premiſes,Pſal. 65.2. O thou that heareſt prayer, unto thee ſhall all fleſh come, whence he drawes this excellent conſolation. Iniquities prevaile againſt mee; as for our tranſgreſsions, thou ſhalt purge them away.
Reaſon. The Reaſon is ſtrong, becauſe they are the motions of his owne Spirit which he ſtirs up in us. For, hee dictates this Prayer unto them: Take with you words, &c. and ſay unto the Lord, take away all iniquity, and receive us gratiouſly. So that, where God ſtirs up holy deſires by his Spirit, hee will anſwer exactly, there ſhall not a ſigh be loſt. Likewiſe (ſaith the Apoſtle) the Spirit alſo helpes our infirmities: Rom. 8.26.for we know not what we ſhould pray for as we ought, but the Spirit it ſelfe makes interceſsion for us, with groanings which cannot be uttered. Therefore there cannot a groane be loſt, nor a darting of a ſigh, whatſoever is ſpirituall muſt bee effectuall, though it cannot be vented in words.That God hath an eare in mans heart. For God hath an eare not onelyonly neere a mans tongue to know what he ſaith, but alſo in a mans heart, to know what he deſires, or would have. As the obſerving carefull tender mother many times knowes what the child would have though it cannot ſpeake: ſo God he knowes the deſires, ſighs, and groanes of the heart when we cannot ſpeake. For, ſometimes there may be ſuch a confuſion upon the ſoule, by reaſon of divers diſturbances, that it cannot expreſſe nor vent it ſelfe in wordes, therefore the Spirit vents it ſelfe then in ſighs and groanes which are heard and accepted: becauſe they are the deſires of his owne Spirit. This much the Prophet David excellently ſheweth.Pſal. 10.17. Lord thou haſt heard the deſire of the humble, thou wilt prepare their heart, thou wilt cauſe thine eare to heare. God he firſt prepares the heart to pray, then his eare to heare their prayers and deſires. If this will not incourage us to be much in ſuit to God, and put up our petitions to him,A ſtrong motive to draw us before God in Prayer. to labour for a ſpirit of prayer; I know not what will prevaile: when we know that no petition ſhall be turned backe againe unanſwered. When we are to deale with Princes upon earth, they oftentimes regard neither the perſons nor their petitions, but turne their backes upon both. O! but a Chriſtian hath the care of God and Heaven open unto him: ſuch credit in Heaven, that his deſires and groanes are reſpected and heard. And undoubtedly a man may know that he ſhall be heard, when he hath a ſpirit of prayer, in one kind or other, though not in the particulars, or kindes we aske; heare he will for our good. God will not looſe the incenſe of his owne Spirit, of a ſpirit of prayer which he ſtirs up, it is ſo precious: Therefore let us labour to have a ſpirit of prayer, which God regards ſo much: Seeing for a certaine, whereſoever he gives a ſpirit of prayer, he meanes to give that we pray for, but according to his heavenly wiſedome, as here his anſwer is,
I will heale their Backeſliding, I will love them freely, &c.
God anſwers them exactly unto all they praid for, beginning firſt with the ground of all our comfort, forgiveneſſe of ſinnes, According to their petition, Take away all iniquity: hee anſwers, I will heale their backeſliding, or their rebellion. Backeſliding is an aggravation of ſin: every ſinne is not a rebellion, Apoſtaſie, or backſliding, for their be alſo ſinnes of infirmities, we uſually rancke ſinnes thus, in
1. Sinnes of Ignorance.
2. Sinnes of Infirmitie.
3. Sinnes againſt knowledge, with a higher hand. And
4. The Sinnes againſt the Holy Ghoſt.
Now this is more then to cure ſinnes of Ignorance, and of Infirmitie, when he ſaith, I will heale their backeſliding.
Queſt. But why doth he anſwer the higher pitch of an aggravation, when their petition was in a lower ſtraine onelyonly, (Take away all iniquity.)
Anſw. To ſhew, that he would anſwer them fully, that is, that he would heale all ſinnes whatſoever: not onelyonly of Ignorance, and of Infirmity; but alſo ſinnes willingly committed, their rebellions and backeſlidings. For indeed they were backeſliding; from the time of Ieroboam, that made the rent, the ten tribes grew worſe and worſe continually, ſo that they had beene utterly extinguiſhed; but that God, was wondrous gratious to ſend them Prophets, to preſerve many that they ſhould not bow the knee to Baall; being mercifull to them, to beare with their backeſliding ſo long: for beſides their calves, they had falſe gods, they did not onelyonly worſhip the true God in a falſe manner by the calves, but they had Baals alſo. So that we ſee God when he will comfort, will comfort to purpoſe, and take away all objections that the ſoule can make; a guilty ſoule being full of duplicate page duplicate page objections; Oh my ſinnes are many, great, rebellions, and Apoſtacies: But, be they what they will, Gods mercy in Chriſt is greater and more. I will heale their backeſliding, or their rebellion, God is above conſcience, let Sathan terrifie the conſcience as he will, and let conſcience ſpeake the worſt it can againſt it ſelfe, yet God is greater. Therfore let the ſinne be what it will, God will pardon all manner of ſinnes; as they pray to pardon all, ſo he will take away all iniquity, heale their backeſliding, but to come neerer the words.
I will heale, &c.
The healing meant here, is eſpecially in the pardon of their ſinnes, anſwerable to their deſires in juſtification. And there is a healing alſo in ſanctification by the Spirit: when God takes away the venome from the wound, then God cures in ſanctification; both are meant; but eſpecially the firſt. In a wound we know there is,
1. The malignity and venome of it, and then,
2. The wound it ſelfe ſo feſtered and rankled.
Now pardoning grace in juſtification, takes away the anguiſh and malice of the wound, ſo that it ceaſeth to be ſo malignant and deadly as to kill, or infect. And then ſanctification purgeth and cleanſeth the wound, and heales it up. Now God through Chriſt doth both. The blood of Chriſt doth heale the guilt of ſinne, which is the anger and malignity of it. And by the Spirit of Chriſt he heales the wound it ſelfe, and purgeth out the ſicke and peccant humor by little and little through ſanctification: God is a perfect healer, I will heale their backeſliding. See here the ſtate of the Church and Children of God, they are prone to backeſliding and turning away:That the ſtate of the Church and Gods children is prone to backſliding. we are naturally prone to decline further and further from God. So the Church of God planted in a family in the beginning of the world, how ſoone was it prone to backeſliding, this is one weakeneſſe ſince the fall, it is incident to our nature to be unſetled and unſteady in our holy reſolutions. And whilſt we live in the midſt of temptations, the world, together with the ſickleneſſe of our own nature, evill examples, and Sathans perpetuall malice againſt God and the poore Church, are ill Pilots to lead us out of the way. This is ſpoken to make us carefull how to ſhunne Backeſliding, for we ſee how many opinions are foiſted in amongſt us, and have got ſome head, that durſt not before once be named amongſt us. Popery ſpreads it ſelfe amaine; even Churches are prone to backſliding. Therefore S. Paules advice is, Bee not high minded, but feare, Rom. 11.20.21for if God ſpared not the naturall branches, take heed leaſt he alſo ſpare not thee. What is become of Rome, ſo the ſame will become of us, if wee ſtop not our backeſlidings.
Now in that Gods promiſe is, I will heale their backeſlidings, obſerve in the firſt place.
That ſinne is a wound, and a diſeaſe.Obſerv. That ſinne is a wound & diſeaſe.
Now as in ſickneſſe there is, 1. Griefe troubling and vexing the partie who feeles it: and 2. Deformitie of the place affected, which comes by wounds and weakeneſſes. So in all ſinne (when wee are ſenſible of it) there is firſt griefe, vexation, and torment of conſcience: and then againe, deformitie; for it takes away the beauty and vigour of the ſoule, and dejects the countenance, it debaſeth a man, and takes away his excellencie,Gen 49.4. as Iacob ſaith of Reuben, Vnſtable as water, thou ſhalt not excell, becauſe thou wenteſt up to thy fathers bed. Saith God to Cain, Gen. 4.6.why art thou wrath, and why is thy countenance fallen? and the Prophet David hee confeſſeth:Pſal. 32.3, 4. when I kept ſilence, my bones waxed old through my roaring all the day long. So againe, There is no ſoundneſſe in my fleſh, Pſal. 38.3.becauſe of thine anger, neither is there any reſt in my bones, becauſe of my ſinne. So that ſinne is a wound and a diſeaſe, whether wee conſider the miſeries it brings on ſoule and body or both. Therefore howſoever a ſinfull perſon thinke himſelfe a goodly perſon, and weare his ſins as ornaments about him, Pride, Luſt and the like; yet hee is a deformed loathſome perſon in the eyes and preſence of God; and when conſcience is awakened, ſinne will bee loathſome, irkſome, and odious unto himſelfe, fill him full of griefe and ſhame, ſo that hee cannot endure the ſight of his owne ſoule.
That all ſinnes are diſeaſes.Now all ſinnes whatſoever are diſeaſes: The firſt ſinne of all ſinnes, which wee call hereditarie Originall ſinne, what is it but an hereditarie diſeaſe? a leproſie which we drew from our firſt Parents, ſpread over all the ſoule, having the ſeeds and ſpawne of all ſinne in it. The Church of Rome makes it leſſe then other ſinnes, 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 bee more capable of the other. Why doe they not conceive aright of grace, and of the height of it? becauſe they know not the depth of Originall ſinne. And indeed the true knowledge of this diſeaſe is proper onelyonly to the child of God in the true Church: none but he knowes what Originall ſinne is, others can diſpute and talke of it, but none feeles it but the child of God. Now all other particular actuall ſinnes,1. Sinne like a diſeaſe in regard of the cauſe. be diſeaſes flowing from hence: ſo that all diſeaſes in this kinde, ariſe either 1. from our ſelves, as wee have a ſeminarie of them in our owne hearts: or elſe, 2. from the infection and contagion of others: or 3. from Satan, who hath ſociety with our ſpirits (as men have with the outward man) comming in by his ſuggeſtions and our intertaining of them: ſo that in that reſpect, ſin is like unto a wound and a diſeaſe, in regard of the cauſe of them.
And, in regard of the effects, 2. Sinne is like a diſeaſe in regard of the effects it breed…ſinne is like a diſeaſe. Diſeaſes if they be neglected, breed death it ſelfe, and become incurable; ſo it is with the diſeaſes and ſinnes of the ſoule, neglect them, and the beſt end of them will bee, deſpaire in this world, whereupon wee may have advantage to flie unto the mercy of God in Chriſt. This is the end of ſinne, either to end in a good deſpaire, or in a fruitleſſe barren deſpaire at the houre of death leading to Hell, when they have no grace to repent.Rom. 6.23. The wages of ſinne is death, &c. Sinne it ſelfe is a wound, and that which riſeth from ſinne, is a wound too, doubting and deſpaire: for this diſeaſe and wound of ſinne, breeds that other diſeaſe, a deſpaire of mercy, which is the beginning of Hell, the ſecond death. Theſe things might be further inlarged, but for the preſent onelyonly in generall, know, That ſinne is a diſeaſe and a wound of the ſoule, ſo much worſe then the diſeaſes of the body, by how much the ſoule is more pretious then it, and the death of the ſoule more terrible then the death of the body. Sinne is a diſeaſe and a wound: for, what is Pride but a ſwelling? what is Anger, but an intemperate heate of the ſoule like an Ague as it were? what is Revenge, but a wild-fire in the ſoule? what is Luſt, but a ſpreading Canker in the ſoule, tending to a conſumption? what is Covetouſneſſe, but as a ſword, a perpetuall wounder of the ſoule, piercing it through with many ſorrowes? what is Security, but as it were the Lethargie and Apoplexie of the ſoule? and ſo wee might goe on in other reſemblances.
Queſt. But it may be demanded, how ſhall we know that we are ſicke of this ſickneſſe and diſeaſe you ſpeake of?
Anſw. How doe wee know that we are ſicke in body? If the body be extreame cold, we know there is a diſtemper, or if it be extreame hot: ſo if the ſoule be ſo extreame cold, that no heavenly Motives or ſweet Promiſes can worke upon it, ſtirre it up, then certainely there is a diſeaſe upon the ſoule.
If the ſoule be inflamed with Revenge and Anger, that ſoule is certainely diſeaſed: the temper of the ſoule is according to the paſſions thereof, a man may know by his Paſsions, when he hath a ſick ſoule.
If a man cannot reliſh good diet, then wee count him a ſick man, ſo when a man cannot relliſh holy diſcourſe, nor the Ordinances of God. You have ſome men, that can relliſh nothing but profits and pleaſures, and ſuch vanities, but no divine thing, ſuch have ſicke ſoules undoubtedly.
So againe, a man may know there is a deadly ſickneſſe and ſoreneſſe upon the ſoule, 1 when it is ſenſeleſſe of its wounds, and 2 is ſenſeleſſe of that which paſſeth from it: as men (we ſay) are readie to die, when excrementall things paſſe from them without any ſenſe. So a man may know that he is deſperately ſoule-ſicke, when oathes, lies, and deceitfull ſpeeches paſſe from him, and yet he is ſenſeleſſe of them, they think not of them, they meane no harme: doth that argue a ſound ſtate of body, when a man is ſo deſperately ill, that he feeles not his bodily hurts, and is this a good ſtate of ſoule, when theſe filthy things come out from it inſenſibly? it is an argument of extreame deadneſſe of ſpirit, and irreverence, and of a deſperate ſinne ſick ſoule, when there is no dread or awe of the Majeſty of God; let ſuch looke about them: it is an aggravation of the danger of the ſoule, this kind of temper. We uſually ſay, when the ſtomacke is ſo weake that it can hold no nouriſhment without caſting it up againe as faſt as it receives it; certainely ſuch a one is ſick and in a dangerous ſtate of body. So when a man heares and heares, and reads and reads, and digeſts nothing into nouriſhment, but all is left where he heard it; it is a ſigne that they have ſicke ſoules, when their retentive power is ſo weake. And there is certainely ſome ſickneſſe, ſome dangerous obſtruction in that ſoule, that cannot digeſt the wholeſome Word of God to make uſe of it; ſome noyſome luſt then certainely obſtructs the ſoule which muſt be purged out.
It is a pittifull thing to ſee the deſperate condition of many now, who though they live under the tyrannie of ſinne, yet flatter their owne diſeaſe, and account them their greateſt enemies, who any way oppoſe their ſicke humour. What doe they moſt cordially hate? The ſound preaching of the Word; the very ſight of ſuch a one, whoſe calling hath beene to put us in minde of our ſinnes, evill courſes, and vanities of the world, is loathſome and offenſive to carnall men, in whom corruption is growne up to ſuch a tyrannie, that it ſwayes the whole ſoule to deviſe how to ſatisfie it. Man is ſo diſeaſed, that thoſe luſts in him (which he ſhould labour to ſubdue and mortifie by the power of the Spirit) doe ſo over-ſway him, that all his life is nothing elſe, but a diſeaſe and backſliding into ſinne. And as if we were not corrupt enough our ſelves, how many are there who feed their corruptions, when they frequent ill places and company, whom they cannot bee without, and are as fiſh in the water, feeding the old man in them. So that ſuch are not onelyonly ſick, but defend, maintaine, and feed their ſickneſſe, their whole life being ſpent this way: which they laugh at, and make Pride their chaine and ornament, as the Prophet ſpeakes. This is ſpoken that we may take up a lamentation for the vileneſſe of mans nature, and to teach us how to judge aright of men, when they deviſe how to have their liberty ſtrengthened to goe to Hell (as it were) with an high hand: having their will ſo fortified that no man is able to deale with them, thwart them, or teach them any thing. If it were offered to moſt men to have what eſtate they would in this world: what are their wiſhes and deſires? O, that I might live as I liſt, that I m ght have what would content my pleaſures, without controule, that I might have no croſſes, but goe ſmoothly on: yet this which is the deſire of moſt men, is the moſt curſed eſtate of all, and moſt to be lamented. Thus it appeareth, Sinne is a wound and a diſeaſe: what Uſe may we make of it?
Vſe. 1 If this be ſo, then in the firſt place, let us know and conſider, That no man who lives in ſinnes unrepented of and uncured is to be envied, be they never ſo great. Who will envie a man that hath a rotten body, covered over with glorious attire: when every man knowes that he carries a rotten diſeaſe about him? either ſome diſeaſe in the vitall parts, or from the rottenneſſe of ſin, which puts a kind of ſhame and ſcorne. Can we pittie a man thus in glorious attire having a filthy body under it, thus covering their nakedneſſe, in whoſe caſe we would not for any thing be: and are they not much more to be pittied who have ulcerous ſoules, galled and pierced through with many ſinnes? when we ſee men that are blaſphemers, ſwearers, men guiltie of much blood and filthineſſe, and of many ſinnes hanging upon them, to envie ſuch a mans greatneſſe, is extreame folly. O, he carries his deaths wound about him (as we ſay) he is ſtriken already in his ſide with a deadly dart; without the healing mercy of God, there is but a ſtep betwixt him and eternall death; wherefore no man is to be envied for his ſinfull greatneſſe.
Vſe. 2 Againe, if this be ſo, that ſinne is a diſeaſe and wound of the ſoule, let us therefore labour to cure it preſently. It is deſperate folly in men to neglect their bodies, when they know that they are prone to ſuch and ſuch diſeaſes which are growing upon them every day: how carefull are men (perceiving this much) to prevent diſeaſes by timely phyſick? all ſinnes are diſeaſes, and growing like diſeaſes run from ill to worſe and worſe.2 Tim. 3.13. Wicked men (ſaith the Apoſtle) grow worſe and worſe. Therefore, if ſin be a diſeaſe, prevent it preſently; for as we ſee, Hereticks and others the like are hardly found, but at the firſt: and then are hardly cured: ſo, if we neglect the diſeaſes of our ſoules, they will breed a conſumption of grace, or ſuch an ill temper of ſoule, as that it cannot well deſire to repent. Nay when a man lives in wicked rebellious courſes long, God will give him up to ſuch terrors of conſcience, that it will not be pacified, but upbraid it ſelfe, I have beene a ſinnefull wretched creature, mercy hath beene offered me againe and againe, but now it is too late, having outſtood all the meanes of grace, and rejected them. When they have conſidered that their lives have for a long time beene a meere rebellion, and that they have put off the checks of conſcience, the admonitions of the Word and Spirit, with the motions thereof: it is long in this caſe before a man can have peace; for anſwerable to the continuance in ſinne, is the hardneſſe of the cure, if it be cured at all.
Therefore there is no dallying with ſinne,That there is no dallying with ſin, to delay repentance. I ſhall repent at length, but not now; yet a while I will continue theſe and theſe courſes, I ſhall doe well enough, &c. as if a man who were ſicke or deſperately wounded, ſhould ſay, I ſhall doe well, and yet neglect to ſend for the Phyſitian. None are ſo deſperately fooliſh in caſe of the body, why ſhould wee for our ſoules? is not that in much more hazard then the body, if we had ſpirituall eyes to conſider of it?That want of conviction of the ſinfullneſſe of ſinne, makes us ſo ſinnefull and careleſſe The truth is, people are not convinced of this; that ſin is ſuch a ſickneſſe, which is the reaſon they are ſo careleſſe of it. But when the conſcience is awaked, as it will bee 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 beene ſo fooliſh, they would give a world (if they had it) for peace of conſcience, this will be the beſt of it, for men that goe on in ſinne. Therefore, before hardneſſe of heart grow upon us (that diſeaſe following the diſeaſe of ſinne) let us take heed, and labour to have our ſoules healed in time. Thus wee have found, That ſinne is a ſickneſſe: for ſo much is implied, when he ſaith: I will heale their backſliding. Whence the direct Obſervation is,
That God is the great Phyſitian of the Soule.
For he ſaith here, I will heale their backſliding, ſo that healing implies, the taking away of
1. The Guilt of ſinne, which is the venome of it: by Iuſtification
2. The Rage of ſinne, which is the ſpreading of it; by Sanctification.
3. The Remooving the judgement upon our eſtate.
For (unleſſe God bee the more mercifull) theſe things follow, where there is ſinne, and breaking of his law, there is a ſtate binding over to damnation and guilt: when there is a ſinnefull diſpoſition raging, and bringing us from one degree of ſinne to another, then there is Gods judgement and wrath revealed from Heaven againſt this. Now when God heales, he heales perfectly, but in ſome regards ſlowly, as wee ſhall ſee hereafter. In regard of Forgiveneſſe of ſinnes, he healeth perfectly; but by little and little, in regard of the other of Sanctification, he ſtops up the iſſues of our corruption by little and little. For other things, and judgements in this world, he remooves the malice, and takes away the ſting of them, which is the venome; as he ſaith afterwards, For mine Anger is turned away, which being remooved and turned from things, then they are no more judgements. What cared Paul for impriſonment,Acts 16. when hee knew Gods wrath accompanied not the ſtocks? let wrath be taken from the ſuffering; that the ſoule be ſound, then it is no matter what condition a man be in, he carries Heaven and Paradice with him. Therefore, ſo farre God remooves thoſe diſeaſes and ſickneſſes of condition, as they carrie venome in them: ſo changing the condition, that whatſoever we ſuffer, it hath the nature of an exerciſe, medicine, or correction onelyonly. But that which invenomes all, and makes the leaſt croſſe a curſe,Pſal 89.46. and ſinkes deepe, is the anger of God joyned with things. The leaſt croſſe when it carrieth with it the anger and vengeance of God, and reports that to the ſoule; I have offended God, and it is juſt with him thus to inflict wrath upon me: this is terrible, and it puts a ſting to the croſſe. Now God here promiſeth to remoove that, I will heale their backſliding; This principally in the firſt place is meant of healing in regard of Iuſtification; taking away that guilt from the ſoule, which inthralls it, and binds it over to condemnation and judgement. God will ſet the ſoule at a ſpirituall liberty and ſo heale it. Thus you ſee the point cleere, That God is the great Phyſitian of the ſoule.
Reaſon 1 For, God who made the ſoule, knowes all the diſeaſes, windings and turnings of it; he is an excellent Anatomiſt,Heb 4.13. all things are naked and open before his eyes, he knowes the inward part of the ſoule, the ſeate of all ſinne. We know not our ſelves as he knowes us; there is a miſtery of ſelfe-deceit in the heart which he knowes, who can ſearch all the hidden corners of the heart; which is the Reaſon why he is ſo good a Phyſitian and ſo excellent, becauſe he is a diſcerner and ſearcher of the heart, who can ſee all, and ſo can cure all, being above the ſting of conſcience, he hath a remedy above the malidy, he is greater then our conſcience, therefore hee can cure our conſcience.
Reaſon 2 And in the next place, as hee can heale our ſoules, ſo hee is willing to doe it: which his willingneſſe we may know by the medicine he doth it by, his owne deare Sonne; hee hath provided a plaiſter of his Sonnes blood to heale us. And beſides his owne inward willingneſſe, being now a gratious Father to us in Chriſt Jeſus;2 Cor 5.…0. he ſends his Ambaſſadors to heale and cure us in his Name, to apply his medicines, and to beſeech and intreate us to be reconciled, God by them intreats us to intreat him for pardon and mercy, and is ſo willing to be intreated, that ere we ſhall ſit out; hee teacheth us words (as we heard) Take unto you words, &c. as he is an able, ſo hee is a willing Phyſitian. Chriſt the great Phyſitian together with his Father expects not that we ſhould firſt come to him, but he comes firſt, and ſends to us.1 Ioh. 4 9, 10. The Phyſitian came to the ſick, though for the moſt part the ſicke (if able) goe to the Phyſitian. But here is the contrary, hee came from Heaven, took our nature upon him, and therein died, by which his blood-ſhedding he ſatisfied the wrath of God, juſtly offended with us.Iſa. 53.10. So he heales our ſoules that way, having undergone the anger and wrath of God, that his blood might quench and appeaſe that anger,Iſa. 53.11, 12. by a plaiſter thereof made and applied to our ſoules.
Doe we doubt of his willingneſſe,Gods willingnes to ſave us. Mat. 11.28. when hee comes to us and calls us, Come unto me all yee that labour and are heavie laden, and I will give you reſt. It is his Office which he hath aſſumed to heale our ſoules. The many cures he hath done, ſheweth the ability and willingneſſe of the Phyſitian, cures whereof we are uncapable of, by reaſon of our meane condition. A King as his place is greater, ſo ſometimes his ſinnes are greater then others are:2 King. 33.12, yet he cured Manaſſeth that ſinnefull King, together with Mary Magdalen, Paul, Peter, and the reſt, who were a company healed by this Phyſitian. Therefore all this is for the glory of our Phyſitian, we may ſee what he can doe, by what he hath done: as amongſt us, Phyſitians are ſought after, according to their skill and cures done. Conſider in the Sacrament how ready God is to cure and to heale us, how gratious he is in the Sacrament of Baptiſme, wherein he ingageth us to beleeve,Pſal. 119.49. admitting us into the Covenant, and preventing us with mercy, before we knew what a Covenant or Seale was. And ſo to perſwade us of his willingneſſe to forgive our ſinnes and heale our Rebellions, hee hath ordained the Sacrament not for his ſake, but to ſtrengthen our weake faith, and help us. The point is eaſie for matter of our underſtanding, but hard in regard of uſe and Application: eſpecially when it ſhould be made uſe of, in time of temptation, then let us lay it up as a comfortable point, this gratious Promiſe of God, I will heale their backſliding, I will love them freely, &c. Lay this up againſt the houre of temptation, make uſe of it then, alleadging unto God his owne Promiſe and nature: as David did. Lord, remember the Promiſe wherein thou haſt cauſed me to truſt. Ezek. 16.6.Thou haſt promiſed pardoning and healing of all our tranſgreſſions, &c. Remember thy free Promiſes made in Jeſus Chriſt. God cannot denie himſelfe nor his Word, but loves to have his bonds ſued: remember this.
And when conſcience is ſurpriſed with any ſinne though it be never ſo great) looke not on the diſeaſe ſo much, as who is the phiſitian, and what his plaiſter and medicine is? God is the Phiſitian, and the blood of Chriſt is the Plaiſter. What if our ſinnes be mountaines, Mic. 7.18, 19.there is an ocean and a ſea of merciemercy to ſwell above and cover theſe mountaines of our ſinnes. Our ſinnes in this caſe are like fire, which falling into the ſea, is by and by quenched. What if our ſinns bee of never ſo long ſtanding (as theſe their backeſlidings heere, had continued hundreds of yeares, wherein they were a backeſliding generation) yet, it is no matter of what ſtanding or continuance the diſeaſe is, ſo long as God hath promiſed to bee the Phiſitian, and the blood of Chriſt is the Plaiſter that healeth us. The Queſtion is not, what, how many,Jſa. 1.18, 19. how grea… and of what continuance our ſinnes are: but how wee ſtand affected towards them, hate them, and reſolve againſt them. That ſinne connot hurt us which wee fight againſt, mourne for, complaine of, reſolve to leave, and truely hate. Let us never ſtand then in compariſons with our ſinnes, which beare no proportion to the infinite skill and power of our great Phiſitian: and to the infinite worke of Chriſts all ſufficient ſatisfaction. What canſt thou object o man? It is Chriſt that iuſtifieth the ungodly, who art thou that condemneth? Rom. 8.33, 34.It is he that died, yea rather who is riſen againe, who is alſo at the right hand of God, and alſo maketh interceſſion for us. Thou canſt not ſatisfie for the leaſt ſinne: God hath laid upon him the iniquities of us all.Levi. 16.21. Iſa. 53.5. The chaſtiſement of our peace was upon him, and with his ſtripes wee are healed.
Let us therefore bee wiſe for afterwards, heare, reade, lay up, and meditate for the time to come, for times will come (if wee belong to God) that nothing will content or pacific the ſoule, but the infinite worth and merit of an infinit and free mercy apprehended in the face of Jeſus Chriſt. When our ſins are ſet in order before us, the ſinnes of our youth, middle, and old age, our ſinnes againſt conſcience, againſt the Law and Goſpell, againſt examples, vowes, Promiſes, Reſolutions, and admonitions of the Spirit and ſervants of God. When there ſhall bee ſuch a terrible acouſer, and God ſhall perhaps let the wounds of conſcience fly open and joyne againſt us; when wrath ſhall appeare, bee in ſome ſort felt, and God preſented to the ſoule,Heb. 12.29. as a conſuming fire, no comfort in heaven or earth appearing, hell beneath ſeeming readie to revenge againſt us the quarrell of Gods Covenant. O then for faith to looke through all theſe clouds, to ſee mercy in wrath,Heb. 12.6. love in correction, life in death; the ſweetneſſe of the promiſes, the vertue and merit of Chriſts ſufferings, death, reſurrection, and interceſſion at the right hand; The ſting of death removed,1 Cor. 15.55. ſinne pardoned and done away, and glory at hand; In ſomme this promiſe made good, which leads unto all this happineſſe (as wee ſhall by and by heare) I will heale their backeſliding, I will love them freely, for mine anger is turned away. O this is a marvelous matter then to be perſwaded of. Therfore let us make a right uſe of theſe words in due ſeaſon. For they are,Pro. 25.11. like appels of gold with pictures of ſilver, like balme to a greene wound, like delivery in a ſhipwracke: but indeed all compariſons come farre ſhort of this illuſtration, as the terrour of incenſed wrath in the fearefull apprehenſion of eternall unſpeakeable miſerie is beyond any other feare, apprehenſion, or joy.
But leaſt this grace be abuſed by others (for wee muſt not with-hold the childrens bread, for feare others partake with them unto whom it belongs not) let them know this much, that thoſe who turne this grace into wantonneſſe, and will be evill, becauſe God is thus gracious; that there is no word of comfort in the whole Scripture for them, who ſtand reſolved to goe on in their ſinnes, preſuming of mercy. See what God ſaith in this caſe.Deu. 29.18, 19, 20. Leaſt there ſhould bee among you a roote that beareth gall and wormewood: and it come to paſſe when hee heareth the words of this curſe that hee bleſſe himſelfe in his heart: ſaying I ſhall have peace, though I walke in the imagination of mine heart, to adde drunkenneſſe to thirſt; The Lord will not ſpare him, but then the anger of the Lord and his iealouſie, ſhall ſmoake againſt that man, and all the curſes that are written in this booke ſhall lie upon him, and the Lord ſhall blot out his name from under Heaven. Pſal. 68.21.God will wound the hairie ſcalpe of ſuch an one, who goes on in his wickedneſſe, and meanes to bee ſo. And in the New Teſtament, thoſe who thus make a progreſſe in ſin, what do they? They are ſaid to treaſure up unto themſelves wrath, Rom. 2.5.againſt the day of wrath: and revelation of the righteous judgement of God. Therefore Gods word ſpeakes no comfort to thoſe, who purpoſe to live in any ſinne. All the comfort can bee ſpoken to ſuch is, That yet they are not in hell, that yet they have time to returne to this great Phiſitian of the ſoule. But take ſuch an one in his preſent condition, hee can have no comfort in this eſtate, wherein there is but a ſtep betweene him and hell; So as when the rotten thred of this uncertaine life ſhall faile, or is cut aſunder, downe they fall. Wee have no comfort heere for them, till they returne; This pretious balme belongs to the wounded conſcience. Briefly for uſe then.
Vſe. Seeing that our God is a healing God, as wee can admire the wiſdome, skill, and excellencie of our Phiſitian, ſo let us much more make uſe of him,2 Chro. 16.12. upon all occaſions; Truſt and cleave to him, not like good Aſa (but not good in this) who forgot himſelfe, and ſent firſt to the Phiſitians. But let vsus eſpecially rely upon God and looke to him,Iſa. 4.5. who can create help, and muſt bleſſe all meanes whatſoever. Hee is a healing God, who will heale all rebellions, and the moſt grievous ſickneſſes; he is a Phyſition that is good for all turnes. There are ſome diſeaſes which are called the ſcorne of Phyſitions, as the Goute, the Ague, and the like, wherein in ſome caſes, they are put to a ſtand and know not what to doe; but God is never at a loſſe, his skill cannot be ſet downe, he is good at all diſeaſes; to pardon all manner of ſins. Therefore, let us goe to him for cure, ſeeing there is neither ſinne, nor griefe, nor terror of conſcience ariſing thereupon which can be ſo great, but God can cure both the ſinne and the terror, (if we take a right courſe) and ſpeake peace to the ſoule. God is a healing God, ariſing when he comes, with healing in his wings. As he ſaith,Mal 4.2. I will heale their rebellion, &c. And as he is a healing Phyſition, ſo he puts his patients to no charge, for as he ſaith, I will heale their backeſliding, ſo he ſaith, I will love them freely.
Therefore let us the more build upon this truth,That free mercy is the ſcope of God in the new Covenant. which is indeed the ſumme of all Godlineſſe; For what is the Goſpell, but the triumph of mercy? doe but conſider the ſcope of God in the new covenant, whereof the Sacrament is a ſeale: which is onelyonly to ſhew forth the exaltation of the Grace and MercieMercy of God in Jeſus Chriſt, above all unworthineſſe whatſoever. For all there, is for the glory of his Mercy. For in the Covenant of grace, mercy doth triumph againſt judgment and juſtice,Rom. 5.21. which mercy of God in Chriſt is ſaid by the Apoſtle, to raigne unto life everlaſting, by Ieſus Chriſt our Lord. It reignes, and hath a regiment above, and over all. For mercy in God ſtirred up his Wiſedome to deviſe a way by ſhedding of the blood of Chriſt Jeſus God-man, to ſatisfie divine Juſtice, and rejoyce againſt it. But whence comes this that juſtice ſhould be ſo ſatisfied; becauſe a way is found out how none of Gods Attributes are looſers by mercy.That the greateſt ſin which is pardonable is to denie God the glory of his mercy. Wherefore in any temptation when we are prone to doubt of Gods love; ſay, what ſhall we wrong God more by calling in queſtion his mercy, and the excellency of his loving kindneſſe which is more then any other ſinne we have committed? This is a ſin ſuperadded againſt his Mercy, Power, Goodneſſe, Gratiouſneſſe and Love in healing of ſinne: which takes away the glory of God in that Attribute, wherein he labours to triumph, reigne, and glorifie himſelfe moſt,Pſal. 145.9. and which is over all his workes. Therefore he that offends herein, in denying God the glory of his great, tender unſpeakeable mercy, whereby he would glorifie himſelfe moſt in the Covenant of grace, he offends God moſt.
That we honour God moſt of all by giving him the glory of his mercy.Therefore, let us at ſuch times as God awakens conſcience, be ſo farre from thinking that God is unwilling to cure and helpe us, as to thinke that hereby we ſhall Honour God more by beleeving, then we diſhonoured him by our ſinne. For the faith of an humble contrite ſinner it glorifies God more then our better obedience in other things doth: becauſe it gives him the glory of that wherein he delights; and will be moſt glorified: the glory of his mercy and truth, of his rich abundant mercy that hath no bounds. There is no compariſon betweene the mercy of God in the Covenant of grace, and that to Adam in the ſtate of nature: for in the firſt he did good to a good man, firſt hee made him good, and then did him good: but when man did degenerate, and was fallen into ſuch a curſed eſtate as we are, for God then to be good to a ſinner, and freely to doe good, heere is goodneſſe indeed, triumphant goodneſſe. Cain was a curſed perſon, who ſaid,Gen. 4.13. my puniſhment is greater then can bee borne, wee know who ſpake it; no, God is a Phyſitian for all diſeaſes, if they be Crimſon ſinnes, he can make them white as wooll.Iſa. 1.18.
Who would not be carefull therefore to ſearch his wounds, his ſinnes to the bottome?An incouragement to ſearch our ſins deeply. let the ſearch be as deepe as we can, conſidering that there is more mercy in God, then there can be ſinne in us. Who would favour his ſoule, eſpecially conſidering, if he neglect ſearching of it, ſinnes will grow deadly and incurable upon that neglect. Let this therefore incourage us not to ſpare our ſelves, in opening the wounds of our ſoules to God; that hee may ſpare all. Thus we ſaw formerly, The Church here is brought in dealing plainely with God and confeſſing all (for ſhe had an excellent Teacher) and God anſwers all; beginning with this, I will heale their backſliding. They were Idolaters, and guilty of the ſinnes of the ſecond Table in a high meaſure (no pettie ſinnes) yet God ſaith, I will heale their backſliding, &c. Which being healed, then an open high-way is made for all other mercies whatſoever, which is the next point we Obſerve hence;
Obſerv. That the cheefe mercy of all, which leades unto all the reſt, is the pardon and forgiveneſſe of ſinnes.
Healing of the guilt of ſinne we ſee is ſet in the front of theſe Petitions formerly ſhewed: which as it is the firſt thing in the Churches deſires, Take away all iniquity, &c. So it is the firſt thing yeelded to in Gods Promiſe; I will heale their backſliding, &c. Pardon of ſin, and cure of ſinne, whereby the conſcience ceaſeth to be bound over to condemnation is the firſt and chiefeſt bleſſing of God, and is that for which the Church falls out in a triumph. Who is a God like unto thee, Micah. 7.18, 19, 20.that pardoneth iniquity, and paſſeth by the tranſgreſsion of the remnant of his heritage, becauſe hee delighteth in mercy? &c. And this is that excellent and ſweet concluſion of the new Covenant alſo, whereupon all the reſt of thoſe former foregoing mercies there are grounded:Ier. 31.34. for, I will forgive their iniquity, and I will remember their ſinne no more. Yea this is the effect of that grand Promiſe made to his Church after the returne of their captivity.Jer. 50.20. In thoſe daies, and at that time ſaith the Lord, the iniquity of Iſrael ſhall bee ſought for: and there ſhall be none, and the ſins of Iudah, and they ſhall not bee found; for, I will pardon them whom I reſerve. The point is plaine, and cleere enough, it needs no following. The Reaſon is,
Reaſon. Becauſe it takes away the interpoſing cloud: God is gratious in himſelfe, pardon of ſinne remooves the cloud betwixt Gods gratious face and the ſoule. Naturally God is a ſpring of mercy, but our ſinnes ſtop the ſpring, but when ſinne is pardoned, the ſtop is taken away, and the ſpring runs amaine. God is not mercifull, as a flint yeelds fire by force, but as a ſpring whence water naturally iſſues.
Queſt. Seeing forgiveneſſe of ſinnes unſtops this ſpring, why doe we not feele this mercy?
Anſw. Surely, Why we want the ſenſe of the forgiveneſſe of ſinnes.becauſe ſome ſin or other is upon the file uncancelled, perhaps unconfeſſed, or becauſe we are ſtuft with Pride that wee beleeve not, or are ſo troubled, or trouble our ſelves, that we apprehend not, or beleeve not the pardon of ſinnes confeſſed and hated. But ſure it is, Forgiveneſſe of ſinnes, unſtops the ſpring of mercy, and unvailes Gods gratious face in Ieſus Chriſt unto us. Sinne being not pardoned, this ſtops, as the Prophet ſpeakes, our iniquity is that which keepes good things from us. Therfore the cheefe mercy is that which remooves, that which unſtops the current of all mercy: I will heale their backſliding, &c. Looke as a condemned Priſoner in the Tower, let him have all contentment, as long as he is in the diſpleaſure of the Prince, ſtands condemned, and the ſentence unreverſed, what true contentment can he have? none at all. So it is with a ſinner, that hath not his pardon and quietus eſt from heaven: yeeld him all contentment which the world can affoord; all the ſatisfaction that can iſſue from the creature; yet, what is this to him, as long as he hath not mercy, and that his conſcience is not pacified, becauſe it is not cleanſed and waſhed with the blood of Chriſt?
Ionah 1.4.Sinne is like Ionas, whilſt he was in the ſhip there was nothing but tempeſt:Ioſh. 7.11, 12. like Achan in the Armie, whilſt he was not found out Gods judgement followed the campe. Sinne is that which troubleth all, therefore it muſt be taken away firſt, and therewith all evill is taken away: therefore, the firſt mercy is a forgiving, pardoning and quieting mercy. When the blood of Jeſus Chriſt by the hand of faith is ſprinkled upon the ſoule, God creating a hand of faith to ſprinkle and ſhed it upon the ſoule; Chriſt loved mee, and gave himſelfe for mee, then the ſoule ſaith, though my ſinnes be great, yet the ſatisfaction of Chriſt is greater: God hath loved me, and gave his owne Sonne for me, and I apply this to my ſelfe, as it is offered to me, and take the offer, this pacifieth the ſoule, as it is written, The Blood of Chriſt who through the eternall Spirit offered himſelfe without ſpot to God; Heb. 9.14.is that which purgeth our conſcience from dead workes to ſerve the living God. To a Repentant ſinner, this Blood of ſprinkling ſpeakes better things then the blood of Abell: Heb. 12.24not as his blood cried for vengeance: but mercy, mercy. When the ſoule is thus pacified, there is the foundation of all other mercy whatſoever. The Order is this, when God is reconciled all is reconciled, when God is at peace with us in the Forgiveneſſe of ſins, 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 a command to doe us no hurt: as David gave charge to the people of Abſolom. When God is reconciled, and at peace, all things are at peace with us; for is not he Lord of Hoſts, who hath the command of all the creatures? therefore this grace of forgiveneſſe is the chiefe grace.
To ſhew it in one inſtance more; David was a King and a Prophet, a comely and a valorous perſon, but what eſteemd he moſt? did he ſay, bleſſed is the man, who is a King or a Prophet, or a valiant Warriour, or hath Dominion, Obedience, or great poſſeſſions as I have? O no, Bleſſed is the man whoſe ſinnes are forgiven, Pſal. 32.1.and whoſe iniquities are covered. You ſee wherein this holy man David ſets and pitcheth happineſſe? in the forgiveneſſe of ſinnes: Bleſſed is ſuch a man. Though he were a great King, he knew well enough, that if his ſinnes were not pardoned and covered, he had beene a wretched man.
Therefore, this ſhould teach us to deſire of Vſe. 1 God continually the pardon of our ſinnes, and wee ſhould make it the cheefe deſire of our ſoules, that God would ſhine upon them in Jeſus Chriſt, pardon and accept us in his beloved, they goe together.
Vſe. 2 And bleſſe him for this above all other bleſſings,Pſal. 103. as it is Pſal. 103.1, 3. Bleſſe the Lord O my ſoule, and all that is within me bleſſe his holy Name, &c. Why? Who forgiveth all thy iniquities, and healeth all thy diſeaſes. We ſhould bleſſe God moſt of all for this, that he hath deviſed a way by Chriſt to receive ſatisfaction for ſinne, to pardon it, and ſay unto our ſoules, I am thy ſalvation: this is the greateſt favour of all.
Queſt. But you aske, How ſhall I know, that God hath healed my ſoule in regard of the forgiveneſſe of ſinnes?
Anſw. How to know that God hath pardoned our ſinnes.The anſwer is, if together with pardon of ſinne, he heale ſinne: for God when he takes away the venome of a wound that indangers death, the deadly diſeaſe, he takes away alſo the ſwelling of the wound and glowing of it.1. If with pardoning there be ſubduing. When hee ceaſeth to make it deadly, he heales the ſoule withall, and ſubdues our iniquities, as his Promiſe is. So there is together with pardoning mercy, curing mercy in regard of Sanctification. Where God is a Father to make us Sonnes, he is a Father to beget us anew: ſo where Chriſt comes by Blood to waſh away our ſinnes, hee comes by Water alſo and the Holy Ghoſt: where he is a Comforter in the forgiveneſſe of ſinnes, he is a Sanctifier: And the ſoule of a diſtreſſed ſinner lookes to the one as well as the other. Aske the ſoule of any man who is truly humbled, what doe you chiefly deſire? O, that God would pardon my ſinnes: But is that all? No; That he would alſo heale my ſinnes, and ſubdue my Rebellions; that I may not any longer be under the government and tyrannie of my luſts; but under Gods gratious governement, who will guide me better then before.Hoſ. 2.7. This we ſee to be the Order in the Lords Prayer; after we are taught to ſay,Mat. 6.12, 13. Forgive us our treſpaſſes, it followes, And leade us not into temptation, but deliver us from evill, which is for the time to come: So David, Pſal. 19.12, 13.Cleanſe me from my ſecret ſinnes, and keepe me that preſumptuous ſins have not dominion over me, &c. So that this is the deſire of an afflicted conſcience truly humbled; curing as well as covering of ſinne. This is a ſure evidence that our ſins are pardoned.
Then againe when there is peace, 2. By Peace. Rom. 5.1.when the ſoule feeles this, it is a ſigne that God hath heal'd the ſoule: For (ſaith the Apoſtle) being juſtified by faith, we have peace with God through our Lord Ieſus Chriſt, the Blood of Chriſt hath a pacifying power in forgiveneſſe of ſinnes. When Ionas was caſt out there was a calme: So when ſinne is caſt out and pardoned, there is a calme in the ſoule; which comes from the forgiveneſſe of ſinnes.
Againe, Healing is knowne by this,3. When we are willing to be ſearched. if wee have hearts willing to be ſearched, for then our will is cured, which in the ſtate of grace is more then our Obedience: when we would be better then we are, then certainely our will is not in league with corruptions. Now where the will is ſo much ſanctified, I reſolve to be better, I would be better, and I uſe all meanes, being glad when any joynes with me againſt my corruptions, I am glad of all ſuch advantages, here is a good ſigne. As now, when a man goes to Church, and deſires, O that my corruptions might be met withall, O that I might bee laid open to my ſelfe, and know my ſelfe better then I have formerly done: this is the deſire of an ingenuous ſoule. Where there is no guile of ſoule, a man is glad to have himſelfe and his corruptions diſcovered, whereas another frets and kicks, and rageth againſt the Word of God, which is a ſigne that there is ſome league betwixt him and his ſinne. You have ſome, that above all things in the world, they would not have ſuch and ſuch downe-right Miniſters: O take heed this is a ſigne of a hollow heart, and that a man is in love with his diſeaſe: can there be a cure where there is a love of the diſeaſe?
4. By our eſtimation of heavenly and earthly things. Coloſſ. 3.1.Not to name many, the laſt (which is a high pitch) ſhall be by our eſtimation of things here and above: What hath this healing wrought in thee? What eſtimation of things? How is thy heart weaned from the world? How are thy affections ſet on things which are above? When a ſick man is ſoundly recovered, though his diſtempered pallate could not reliſh the beſt meates in his ſickneſſe, yet now he reliſhes and loves the beſt moſt of all. Looke then to our ſelves, how forget we with bleſſed Saint Paul, the things which are behind, Phil 3.13.preſsing hard to the marke which is before, for the high price of that Calling? How ſtand wee affected to long for our Countrey, this world being only the place of our pilgrimage? Surely a ſoule that is ſoundly healed, is an undervaluing ſoule, to uſe this world and all things therein as though we uſed them not: and it is alſo a valewing ſoule,1 Cor. 7.29.30 to covet ſpirituall things above all.Pſal. 119.79.127. O (ſaith David) how I love thy law, it is my meditation all the day. I love thy Commandements above gold, yea above fine gold. The joy of this eſtate,1 Pet. 1.8. is a joy unſpeakeable and glorious: of which it is ſaid, the ſtranger ſhall not meddle with. Pro. 14 10.This much concerning the diſeaſe, before we come to the cure, a Queſtion ariſeth.
Quest. Whence then comes a calme in a carnall perſon?
From ignorance and deadneſſe of conſcience, or from diverſion: as a ſick man when he talkes with another man that is his friend, his minde is diverted that he feeleth not his ſickneſſe all the while; ſo wicked men, either their conſciences are ſeared, and they goe on in ſin, or elſe they have diverſions. Great perſons are loath to heare, and are uſually full of diverſions, from the time they riſe, till they ſleepe againe: all diverſions buſie conſcience about other things, ſo they keepe themſelves that it may not trouble them. But the peace of a true Chriſtian comes from another ground; from ſound knowledge of his diſeaſe, and from ſound ſatisfaction, by faith knowing Chriſt; the Spirit of God ſealing this knowledge to the ſoule: if peace bee thus ſetled, it is a ſigne of a ſound cure.
Queſt. But you will ſay, How ſhall I know that my ſinnes are pardoned, when I am ſubject to thoſe ſins ſtill?
Anſw. How to know pardon of ſin, when corruption gives ſoyles ſtill.Not to ſpeake of tranſient actuall ſinnes, that are paſt and pardoned when we have repented of them: but of the roote of all ſinne, which is weakeneſſe and corruption in us, fortified and (as it were) intrenched by nature, occaſions and cuſtome, of this the Queſtion is; How to diſcerne of pardon, the roote of ſinne remaining, and now and then foyling us? The Anſwer is Affirmative, we may have that ſinne pardoned, which yet occaſionally may foyle us ſtill. For a man is in the ſtate of health, though he have the dregs of a diſeaſe hanging upon him, wherby a man ofttimes hath ſome little fit of the diſeaſe. When nature and phyſicke hath prevailed over the diſeaſe; yet after that, there may be grudgings. So when God hath cured the ſoule by pardon, and hath begun to cure in Sanctification, the cure is wrought, though ſome dregs remaine: becauſe thoſe dregs are carried away with daily phyſicke, and daily flying to God, Lord forgive our debts, Lord heale us: every prayer and renewing of Repentance carries ſome debt away, till death comes, that excellent Phyſitian, which once for all perfectly cures both ſoule and body bringing both there where both ſhall have Perfection.
Queſt. But you will ſay, is Gods grace weake, that it cannot carrie away all dregs of corruption, as well as pardon? Why is pardon in the forgiveneſſe of ſins abſolute, when yet God ſuffers the dregs to remaine, ſo as we ſtill are ſubject to the diſeaſe of ſinne?
Anſw. God is wiſe, let us not quarrell with our Phyſitian, for he is wiſer then we our ſelves: for he makes theſe reliques medicinall to us: as thus, Naturally we are prone to ſecurity and ſpirituall pride, therefore he makes a medicine of our infirmities, to cure ſpirituall pride and ſecurity, and to ſet us a worke. Therefore the Iebuſites and the reſidue of that kinde,Judg. 3.1. were left uncaſt out from among Iſrael, that thereby he might proove Iſrael, and leaſt they ſhould be a prey unto wilde beaſts to devoure them. So ſome remainders of the fleſh are left ſtill in the beſt, that theſe wilde beaſts might not prey upon their ſoules, ſpirituall pride, which is a deteſtable ſinne, robbing and denying God of his Prerogative, and ſecurity, the grave of the ſoule: to cure theſe two eſpecially, God makes the reliques and remainders of ſinne a medicine unto us.
Queſt. Why doth God ſuffer theſe infirmities and diſeaſes to remaine in us?
Anſw. Why …od ſuffers diſeaſes and infirmities to remaine in usDiſeaſes are ſuffered to put us in minde of infirmities in the roote, which we knew not before; for if theſe ſhould not ſometimes breake forth into a diſeaſe, we would thinke our nature were pure: therfore God ſuffers them to breake forth into diſeaſes.Numb 20.12. Who would have thought that Moſes had beene paſſionate? certainely himſelfe did not know himſelfe at the waters of ſtrife: that the ſeeds of anger ſhould be in the meekeſt man in the world? who would have thought that David whoſe heart ſmote him for cutting off the lap of Sauls garment,1 Sam. 24.5. that ſo milde a man ſhould have cruelty in him? and yet after that, he committed murther. Who would have thought that Peter, Mat. 26.33.69, &c.who made ſuch proteſtations of love to Chriſt, that though all men forſooke him, yet he would not, yet after that ſhould denie his Maſter, and forſweare him? all which was to ſhew us, that it is uſefull for us ſometimes to have our corruptions breake out, to put us in minde what inward weakeneſſes wee have unknowne and unſearched in us, and that wee may know the depth of our corruption. Gods children are gainers by all their infirmities and weakeneſſes,That Gods children are gainers by their affliction and weakeneſſes. whereby they learne to ſtand ſtronger. Heere is a maine difference betwixt the ſlips of Gods children, and the ordinarie euill courſes of others: they grow worſe and worſe, the ofter they fall into ſin, the more they are ſetled upon their dregs. But Gods child hath the remainders of corruption in him from whence he hath infirmities, and whence hee breaks into diſeaſes: but notwithſtanding, corruption is a looſer hereby; for the ofter he falls into ſinne, it is the weaker and weaker: for the more he ſees the roote of it, the more he hates it, reſolves and ſtrives againſt it; till it be conſummated by Repentance and Sanctifying grace. Let no man therefore be too much caſt downe for infirmities, though ofttimes they breake out,In what caſe we may be comforted, though infirmities breake out. if thereupon we finde a renewed hatred, Repentance and ſtrength againſt them: for God looks not ſo much how much corruption there is in us, as how we ſtand affected to it, and what good there is: whether we be in league with it, and reſiſt it. It is not ſinne that damnes men, but ſin with the ill qualities: ſin unconfeſſed, not grieved for, and unreſiſted, elſe God hath holy ends in leaving corruption in us, to exerciſe, trie us, and keepe us from other ſinnes, Therefore ſinne is left uncured.
Now the way to have it cured,The way to have ſinne cured both in heaven and in ſenſe of conſcience by Sanctification. both in the Pardon, and likewiſe in Sanctification we have it in the Context; what doth God ſay? I will heale their backſliding, &c. after they had ſearched their hearts, and thereupon found iniquity; and then prayed, Take away all iniquity, after they had deſired a divorſe from their ſinnes, Aſhur ſhall not ſave us: and when they had ſome faith that God would cure them, and accordingly put confidence in God, the Father of the Fatherleſſe. Then ſaith God, I will heale their backſliding, ſo that ſenſe of pardon in the forgiveneſſe of ſinnes, and ſenſe of grace, comes after ſight, ſenſe, wearineſſe and confeſſion of ſinne. God doth not pardon ſinne, when it is not ſeene, ſorrowed for, nor confeſſed, and where there is not ſome degree of faith, to come to God the Father of the Fatherleſſe, and the great Phyſitian of ſoules. When wee do this, as it is ſaid in the Context, then wee finde the forgiveneſſe of ſinnes, with the gratious power of Gods Spirit healing of our diſeaſes. I will heale their backſliding.
Let us therefore remember this, leaſt we deceive our ſoules; for it is not ſo eaſie a thing to attaine unto forgiveneſſe of ſinnes as wee thinke.
That though …orgiveneſſe of ſinnes bee freely given: yet the preparing way thereunto coſts us deare.And then againe, though forgiveneſſe of ſinnes bee free, yet notwithſtanding there is a way whereby wee come to forgiveneſſe of ſinnes, that coſts us ſomewhat; God humbles the ſoule firſt, brings a man to himſelfe, to thinke of his courſe, to lay open his ſinnes and ſpread them before God in confeſſion, and working upon the ſoule heartie Repentance: ſo to come to God, and waite for forgiveneſſe of ſinnes, perhaps a good while before there be a report of it. There are none who have ſins forgiven, but they know how they come by it: for there is a prediſpoſition wrought in a mans ſoule by the Spirit which teacheth him, what eſtate he is in, and what his danger is, whereupon followes confeſſion, and upon that peace. God keepes his children many times a long while upon the racke before hee ſpeakes peace unto them in the forgiveneſſe of ſinnes, becauſe hee would not have them thinke ſleightly of the riches of his mercy. It is no eaſie matter to attaine unto the ſenſe of the forgiveneſſe of ſinnes, though indeed wee ſhould ſtrive to attaine it, that ſo wee may walke in the comforts of the Holy Ghoſt. The difficulty of obtaining or recovering the ſenſe of forgiveneſſe, may be ſeene in David; after his fall did hee eaſily obtaine ſenſe of pardon? O no, God held him on the racke a long time, He roared all the day long, Pſal. 32.3, 4.his moiſture was turned into the drought of Summer. But when hee had reſolved a through and no ſleight confeſſion; when he had reſolved to ſhame himſelfe, and glorifie God; then ſaith he; And thou forgaveſt my ſinne, but till he dealt throughly with his ſoule without all guile, he felt no comfort. So it is with the children of God, when in the ſtate of grace they fall into ſinne; it is no ſleight, Lord have mercy upon me, that will ſerve the turne; but a through ſhaming of themſelves before God, and a through confeſſion, reſolving and determining to be under another government; to have Chriſt to governe them,Why the ſoule muſt waite and be humbled before the ſenſe of the forgiveneſſe of ſinnes. as well as to pardon them: God will no otherwiſe do it. Becauſe hee would glorifie his rich mercy herein: for who would give mercy its due glory, if forgiveneſſe were eaſily attained without ſhaming of our ſelves? If it came eaſily without proteſtation and waiting upon God, (as the Church heere) we ſhould never be throughly humbled for our ſinnes, and God would never have the glory of his mercy, nor knowne to bee ſo juſt in hating of ſinne in his deare children, who long agoe upon ſuch tearmes have attained ſenſe of forgiveneſſe of ſinnes. It is worth our trouble to ſearch our ſoules, and to waite at Chriſts feete, never to give over untill we have attained the ſenſe of forgiveneſſe of ſinne. It is heaven upon earth to have our conſciences inlarged with Gods favour in the pardon of ſin.
That there can be no ſenſe of pardon, where Humiliation and Reformation is wanting.What is the Reaſon that many profeſſe, that God is mercifull, and Chriſt hath pardoned their ſinnes, &c. if the ground be right, it is a high conceit of mercy: and ſuch have beene ſoundly humbled for their ſinnes. But doſt thou profeſſe ſo who liveſt careleſly in thy ſinnes and licentiouſly ſtill; ſurely thy ground is naught, for hadſt thou beene upon the racke, in Gods ſcalding-houſe and ſmarted ſoundly for ſinne; wouldeſt thou take pleaſure ſtill to live in ſinne? O no. Thoſe that goe on careleſly in their actions and ſpeeches not caring what they are, did they ever ſmart for ſinne who carrie themſelves thus? Surely theſe were never ſoundly humbled for ſinne, nor confeſſed them with loathing and deteſtation. Therefore let us marke the Context heere inferred: after they had confeſſed, praied and waited, reſolving Reformation in their falſe confidence: then God promiſeth, I will heale their backſliding. It is a fundamentall error in a Chriſtian courſe, the ſleighting of true humiliation, which goes along in all the Fabrick and frame of a Chriſtian courſe. Let a man not be ſoundly humbled with the ſight of his ſins, his faith is weaker, and his Sanctification and comfort the ſleighter. Whereas if a man would deale truly with his owne heart, ſet up a Court there, and arraigne, judge, and condemne himſelfe (which is Gods end in all his dealings, afflictions, and judgements inflicted upon us) the deeper wee went in this courſe, the more would our comfort be and the report of Gods mercy, in the ſenſe of that which followes: I will love them freely, for mine Anger is turned away.
The end of the fifth Sermon.