The Returning Backslider, Sermons · Sermon 6
THE SIXTH SERMON.
HOS. 14.4, 5.
—J will love them freely, for mine Anger is turned away.
J will be as the Dew unto Iſrael: he ſhall grow as the Lillie, and caſt forth his Roote as Lebanon.
IT was a good ſpeech of S. Auſtin, thoſe that are to petition great perſons, they will obtaine ſome who are skilfull to frame their Petitions, leaſt by their unskillfullneſſe they provoke Anger inſteed of carrying away the benefit deſired. So it is here with Gods people being to deale with the great God, and not being able to frame their owne petitions, God (as we heard before) doth it for them: and anſwers them gratiouſly with the ſame mercies which he had ſuggeſted them to aske; his anſwer being exact to their petitions, I will heale their backſliding, I will love them freely, &c. wherein God exceeds all Phyſitians in the world whatſoever, for they have nature to helpe them. Phyſicke is the mid-wife of Nature, helping it to doe that which it cannot doe of it ſelfe: Phyſick can doe nothing to a dead man; but God is ſo great a Phyſitian, that hee firſt gives life, and after that ſpirituall Life is in ſome degrees begun, by little and little he heales more and more. I will heale their backſlidings.
We have an error crept in amongſt ſome of the meaner ignorant ſort of people, who thinke that God ſees no ſinne, when he hath once pardoned men in Juſtification, who falſely ſmooth themſelves in this wicked ſenſuall conceit, thinke they can commit no ſinne offenſive to God; as though God ſhould frame ſuch a Juſtification for men, to blindfold him and caſt duſt (as it were) in his eyes: or juſtifie men to make them looſe and idle. No, it is falſe, as appeareth by this place; for how can God heale that he ſees not? He ſees it not to be revenged on them for it, but hee ſees ſinne, to correct it and to heale it. He ſees it not after a revengefull wrathfull juſtice to caſt us into Hell and damne us for it; but he ſees it after a ſort to make us ſmart and lament for it, and to have many times a bitter ſenſe of his wrath and forſaking, as men undone without a new ſupply of comfort and peace from Heaven. Let a man neglect Sanctification, daily ſorrow and confeſſion of ſinne, and now and then even craving new pardon for ſinnes paſt, caſting all upon a fantaſticke conceit of faith in their juſtification: what followes, but Pride, Hardneſſe of heart, Contempt of others and neglect of better then themſelves, and proneneſſe, out of Gods judgement, to fall from ill to worſe, from one error to another? In this caſe the heart is falſe and deceitfull, for whilſt it pretends a glorious faith to looke back to Chriſt, to live by faith, and lay all on him by juſtification; it windes it ſelfe out of all taskes of Religion, ſets the heart at liberty, neglects Sanctification and Mortification of luſts, and beautifying the image of God in them, giving too much way to the fleſh. Therefore away with this falſe and ſelfe-conceited opinion: which drawes poyſon out of that which God ſpeakes to confirme and ſtabliſh us, That hee ſees no iniquity in Iaakob, &c. Whence from theſe Hyperbolicall ſpeeches, they thinke that God ſeeth not that which we our ſelves ſee. But, hee heales our backſlidings, therefore hee ſees them, for how can he heale a wound, if he ſee it not? He ſees it, but not to their deſtruction who are freely juſtified by his grace. But we will leave this point, it being too much honour to them to ſpend time in confutation of it and will rather ſay unto it, as Iſay ſpeakes of a menſtruous cloth, get thee hence.Iſa 30.22.
Now as God is a moſt gratious God, never weary of well doing and comforting his people, becauſe it is his nature to be mercifull: So hee hath ſuteable expreſſions of it, hee goes on with mercy upon mercy, loving kindneſſe upon loving kindneſſe. Hee had promiſed before: I will heale their Backeſlidings, take in ſumme all their Apoſtacie, all ſhall bee healed. But this is not all, hee anſwers all the accuſations and doubts of Satan: who is ſtill objecting againſt us our unworthineſſe, miſerie, wretchedneſſe to have ſuch favours conferred on ſuch filthy creatures: Therefore, hee takes of all with this which followeth, as they had prayed, Receive us gratiouſly; So the anſwer is full, and ſuitable to their requeſt.
I will love them freely.
Put caſe, they out of conſcience of their own guilt ſhould ſee no worth in themſelves or cauſe why they ſhould bee reſpected: yet I ſee reaſon in mine owne love.
I will love them freely.
Queſt. But may ſome ſay, How can God love freely?
Anſw. Aske thy ſelfe, doth not a father and a mother love their child freely? what doth the child deſerve of the father and mother a great while? Nothing, but the mother hath many a weary night, and foule hand with it. Hath God planted an affection in us to love our children freely, and ſhall not God much more who gives this love and plants it in us, bee admitted to love freely. But indeed there is abſurdity and infidelity in diſtruſt. For it is againſt reaſon to deny the mighty God that which wee have in our ſelves. If hee did not love freely, how could hee love at all? what could hee fore-ſee in us to love us for before hand? the very manhood of Chriſt deſerved not the grace of union, it was freely given.
I will love them freely.
That which firſt of al we obſerve hence is this much. Obſerv. That God loves his people freely. So Rom. 5.8, 9. Saith the Apoſtle. God commendeth his love towards us, in that while we were yet ſinners, Chriſt dyed for us: much more being juſtified by his blood, wee ſhall bee ſaved from wrath through him. The like wee have in Ezekiell, ſaith God,Ezek. 36.22. Therefore, ſay unto the houſe of Iſraell, thus ſaith the Lord God, I doe not this for your ſakes O houſe of Iſraell, but for mine holy Names ſake, which ye have profaned among the heathen whether ye went. Adam when hee had ſinned that maine great ſinne, what did hee? fly from God, run away,Gen. 3.12, 13. and when God called to him and debated the matter with him, he accuſed God, and excuſed himſelfe. Yet for all this God pittied him, and cloathed him, and made him that promiſe of the bleſſed ſeed. What deſert was there here in Adam? nay, rather the quite contary: yet God loved him freely. The ſame may bee ſaid of Saint Paul for the time paſt a perſecuter, what deſerving was therein him? none at all, yet hee found Gods free love in his converſion:Act. 9.15. for ſaith God to Ananias; Hee is a choſen veſſell unto mee, to beare my name before the Gentiles. Heere was no deſerving in Saint Paul, Act. 9.5.but Gods free election which in time tooke place, and ſo wee may ſay of the Prodigall having ſpent all,Luk. 15.20. his Father pardoned all and loved him freely.
Reaſon 1 The Reaſon hereof is. 1. Becauſe it is his name and nature to bee gratious, Exo. 34.6.and to louelove freely, and whatſoever is Gods nature, that hath a freedome in the working.
Reaſon 2 2. Becauſe no creature can deſerve any thing at Gods hands. 1. Becauſe by nature wee are all Gods enemies and therefore what can enemies deſerve? nothing but wrath and vengeance. 2. If we have any graces, they are the gift of God, and therefore wee deſerve nothing by them, they being of his owne gift. So ſaint Iames ſpeakes,Iam. 1.17. Every good gift, and every perfect gift, is from above and commeth downe from the Father of lights, with whom is no variableneſse nor ſhadow of turning. And Saint Paul ſaith: That of him, and through him, and to him are all things: Rom. 11.36.what ſhould follow heereupon? To whom be glory for ever.
Vſe. 1 This in the firſt place ſerves for reproofe of our adverſaries of the Romiſh Church: who ſay, that God loves us for ſomething foreſeene in us which is good: or for ſomewhat which in time wee would doe to deſerve favour at his hands: but both are falſe, the cauſe of love is free from himſelfe: for, when wee have done our best, Luk. 17.10.yet (ſaith the Holy Ghoſt) wee are unprofitable ſervants.
Vſe. 2 Secondly, It is for reproofe of Gods owne deare children, who becauſe they finde no deſerving in themſelves, are therefore diſcouraged at the ſight of their owne unworthineſſe, whereas quite contrary, the ſight of our owne unworthineſſe, ſhould make us the more fit ſubjects for Chriſts free love: which hath nothing to doe with them that ſtand upon deſerving. Many of Gods deare children are troubled with temptations, doubts, and feares of Gods love and favour towards them, becauſe they expect to finde it in the fruits of Grace, and not in free Grace it ſelfe. If wee would have any ſound peace, let us look for it in free Grace. Therefore the bleſſed Apoſtle, in the entrance of his ſalutations in his Epiſtles, ſtill joyneth Grace, and then Peace, to ſhew us that if wee looke for ſound Peace; wee can no where finde it but in Grace. Wee would finde Peace, in the Grace that is in us; but it is labour in vaine, for wee ſhall never finde it but in free Grace.
Vſe. 3 Hence wee may alſo bee comforted in the certainety of our ſalvation; for that grace and love and favour whereby wee are ſaved is in God, not in us. Now whatſoever is in him is immutable and ſure. So ſaith the Apoſtle, Nevertheleſſe the foundation of God ſtandeth ſure, 2 Tim 2.19.having this ſeale, the Lord knoweth them that are his; and let every one that nameth the name of Chriſt, depart from iniquity. Where ſpeaking of election which comes from the free love of God, hee makes that a ſure foundation to build on; if there bee a reformation to depart from iniquity, wee may be comfortably aſſured of our ſalvation. And as it is with Election, ſo is it with all the other fruits of God love: Vocation, Rom. 3.24. Joh. 13.1.Adoption, Iuſtification, and Perſeverance: the foundation of God faſtly ſealed in the way of holineſſe ſtands good and ſure in all.
Vſe. 4 This further teacheth us, Thankfulneſſe unto God, who hath ſo freely loved us, for if there were deſerving on our part, what place were left for thankfulneſſe? We know one who deſerves nothing and hath ſmall matters beſtowed upon him, at leaſt will be thankfull for ſuch favours. But when one is ſo farre from deſerving any thing, that by the contrary hee deſerveth all plagues and puniſhments: hath yet many and aboundant mercies beſtowed freely upon him, this doth exceedingly provoke (eſpecially a generous ſpirit) to a ſuitable thankfulneſſe, as much as may be.
Vſe. 5 And let it likewiſe breed Confidence in us to God in all our miſeries, both for pardon of ſinne, helpe in diſtreſſe, and comfort in ſorrowes, becauſe he loves us freely, and did love us whilſt we were enemies: make therefore upon all occaſions the Apoſtles uſe of it. For if when wee were enemies wee were reconciled to God Rom. 5.10.by the death of his ſonne; much more being reconciled, wee ſhall be ſaved by his life?
I will love them freely.
In the next place, from hence we obſerve another point which neceſſarily followeth upon the former: Obſerv. That God did not then begin to love them, when he ſaid I will love them freely: but to diſcover that love unto them, which hee carried unto them from all eternity. For inſtance hereof Saint Paul was beloved of God, ere God manifeſted his love unto him: as hee teſtifieth of himſelfe, that the diſcoverie of this free love was,Gal. 1.15.16. when it pleaſed God who ſeperated me from my mothers wombe, and called mee by his Grace, to reveale his ſonne in mee, &c. So Epheſ. 1.3, 4. The Apoſtle bleſſeth God in his ſalutation unto them, who had bleſſed them with all ſpirituall bleſſings in heavenly places in Chriſt. But whence fetcheth hee the ground hereof? According as he hath choſen us in him, before the foundation of the world, that we ſhould be holy and unblameable before him, in love. Ephe. 1.4.Wee need not multiply places more to prove it, our adverſaries would faine ſeeme to cleere God onelyonly in all, and ſo ſhrowd their arguments under ſuch needleſſe pretences, ſhift of all places, name wee never ſo many with their ſtrong heads, diſtinctions, and ſophiſmes. But God will one day give them no thankes for their labour: the will of God (how unequall ſoever in our eyes, who cannot with our ſhallow conceits ſound the depth of ſuch miſteries) being ground enough to juſtifie all his actions whatſoever. Wee will therefore come to ſome Reaſons of the point.
Reaſon. 1 Becauſe, Whatſoever is in God (manifeſted in time) is eternall and everlaſting in him, without beginning and ending, for wh tſoever is in God, is God.1 Joh. 4.8. Joh. 14.6. God is not loving, but Love: and he is not onelyonly true, but Truth it ſelfe: hee is not wiſe onelyonly, but Wiſdome it ſelfe. And therefore his love diſcovered in time, muſt needs bee from all eternity.
Reaſon. 2 Secondly, Jf God did then firſt begin to love us, when he manifeſted his love unto us, then there ſhould be a change in God; becauſe hee ſhould love them now, that hee did not formerly love, As wee ſee, thoſe who loved Paul after his Converſion, loved him not before, there was then a change in the Church: in which caſe, if God ſhould ſo love, hee ſhould bee changeable, and ſo be like unto man.
Reaſon. 3 And then againe Chriſts Prayer. Iohn. 17. makes it cleere, that the love of God beginneth not with the manifeſtation thereof: for Chriſt there, knowing all the Fathers ſecrets (as comming out of the boſome of the Father) intimates the contrary: where he makes one end of his prayer for them to be,Ioh. 17.23. That the world may know, that thou haſt loved them, as thou haſt loved me. Now how he loved Chriſt is alſo ſhewed a little after; For thou lovedſt me before the foundation of the world: Joh. 17.24.Therefore the Saints and Children of God are loved with an everlaſting former love, not beginning at that inſtant diſcoverie thereof.
Vſe. 1 The Uſe heereof, is, firſt of all, againſt thoſe who meaſure Gods love and favour by their owne feeling, becauſe as God loved them before, ſo hee loves them as well and as dearely ſtill, when he hideth his face from them, as when hee ſuffered his loving kindneſſe to ſhine moſt comfortably upon them. Hee loved Chriſt as dearely when he hanged on the tree, in torment of ſoule and body, as hee did, when he ſaid, This is my beloved ſonne, Mat. 3.17.in whom I am well pleaſed; yea and when hee received him up into glory. The Sunne ſhineth as cleerely in the darkeſt day, as it doth in the brighteſt. The difference is not in the Sunne, but in ſome clouds which hinder the manifeſtation of the light thereof. So God loveth us as well, when he ſhineth not in the brightneſſe of his countenance upon us, as when he doth.Iob 42.7. Iob was as much beloved of God in the middeſt of his miſeries, as he was afterwards when he came to enjoy the aboundance of his mercies.
I will love them freely, &c.
The laſt Point which we gather from hence, Obſerv. as a ſpeciall ground of comfort, is this:
That this free love and favour of God, is the cauſe of all other mercies and free favours, whereby hee diſcovereth his love unto us.
1. It is the cauſe of election, Rom. 5.11.even ſo then as this preſent time alſo there is a remnant, according to the election of grace. So 2. For Vocation: when the Apoſtle had ſhewed that the Epheſians were ſaved by Grace; Ephe. 5.7.hee adds, that in the ages to come, hee might ſhew the exceeding riches of his grace, In his kindneſse towards us through Chriſt Ieſus: hee afterwards ſheweth, when this grace began firſt to have being,Ephe. 2.10. For wee are his workemanſhip created vntounto good workes, which God hath before ordained that wee ſhould walke therein. 3. Forgiveneſſe of ſinnes, In whom we have a redemption through his blood, even the forgiveneſſe of ſinns, Ephe. 1.7.according to the riches of his grace. So 4. For the grace of Love: Wee love him, 1 Joh. 4.19.becauſe he loved us firſt. 5. For Juſtification, and Sanctification. It is ſaid, that Chriſt hath loved us, Rev. 1.5.why? For he hath waſhed us from our ſinnes in his owne blood; and Saint Iohn ſaith, He hath made us Kings and Prieſts unto God and his Father. 1. Kings to fight againſt the world, the fleſh, and the divell. 2. Prieſts, to teach, inſtruct, reprove, and comfort our ſelves and others by the word of God: and then to offer up the ſacrifice of a broken heart, in prayers and praiſes. All comes from freedome of love. 6. So every good Inclination comes hence. For it is God which worketh in us, Hoſ. 5.14. Phil. 1.13.both to will and to doe of his good pleaſure. So 7. Every good Worke: For we are his workemanſhip created in Chriſt Ieſus unto good workes, which he had before ordained that we ſhould walke therein: For by grace ye are ſaved (ſaith he) through faith. Ephe. 2.8.10.So 8. For Eternall life: the Apoſtle ſheweth: It is the gift of God, Rom. 6.23.through Ieſus Chriſt our Lord.
This ſhould teach us in the firſt place to bee humbled, in that we are ſo miſerable naughty ſervants, doing ſo little worke, nay nothing as we ſhould, yet ſhould have ſo good wages:1 Cor. 4.7. Epheſ. 2.9. but God loves us freely, &c. It ſhould rather humble us the more, then puffe us up in pride, in regard that there was nothing in us which might deſerve any thing at Gods hand.
Vſe. 2 And hence alſo it followeth infallibly;Ioh. 17.23, 24. that if he loved us from everlaſting with a free love, in a ſort, as he loved Chriſt, that therefore the effects of his love towards us ſhall never faile; as the Apoſtle ſheweth,Rom. 11.29. The gifts and calling of God, are without Repentance. Faith and Repentance being fruits of his love wrought in us, ſhall hold out: therfore the weakeneſſe of theſe graces as they ſhall not hinder our ſalvation; no more ſhould they diſcourage us, or hinder the comfort of our profeſſion. Becauſe that Faith and Repentance which wee have, is not any worke of ours, but the worke of Gods free love in us: therefore they ſhall bee continued, and accepted. For our Perſeverance doth not ſtand in this, that wee have ſtrength in our ſelves to continue faithfull to God, but becauſe he out of his free love, continueth faithfull to us; and will never faile, nor forſake them whom he hath once taken into his everlaſting favour, on whom hee hath ſet his everlaſting free love, as the Apoſtle ſpeakes of Chriſt. Who alſo ſhall confirme you unto the end, 1 Cor. 1.8, 9.that yee may be blameleſſe in the day of our Lord Ieſus Chriſt: but upon what ground? God is faithfull by whom wee were called unto the fellowſhip of his Sonne Ieſus Chriſt our Lord. So that if any of the Elect ſhould fall away, God ſhould be unfaithfull. The caſe in Perſeverance is not how faithfull wee are, but how faithfull God is, who guides us heere with his Counſell in all things, Pſal. 73.24.and afterwards receiveth us into glory. So in another place, after the Apoſtle had prayed, Now the very God of Peace Sanctifie you wholy; 1 Theſſ. 5.23, 24.and I pray God your whole ſpirit, and ſoule and body bee preſerved blameleſſe unto the comming of our Lord Ieſus Chriſt. What maketh he the ground of this his Prayer? Faithfull is hee that calleth you, who alſo will doe it.
Vſe. 3 If then wee would have God to manifeſt his free love to us, let us ſtrive to be obedient to his Commandements, and ſtirre up our hearts by all meanes to love him, who hath ſo freely loved us.
Quest Now how ſhould we manifeſt our love to God?
Anſw. How to manifeſt our love to God.Firſt, in loving his Word: as Pſal. 19. & Pſal. 119. Secondly, in loving his people, 1 Ioh. 5.1, 2. Thirdly, in longing for, and loving his ſecond comming, Revel. 22.20.
Now followeth the Reaſon of the diſcoverie of this free love ſhewed now in time to them.
For mine Anger is turned away from him.
Here is the third Branch of Gods anſwer to their Petition, Mine Anger is turned away from him: which is included and implied in the former; I will heale their backſliding: how could hee doe this if he were Angrie? No, he ſaith, I will love them freely: which argues that his anger was appeaſed. God knoweth that variety of words and expreſſions are all little enough to raiſe up and comfort a doubting, wounded, galled ſoule: which when it is touched with a ſenſe of ſinne and of his diſpleaſure, cannot heare words enough of comfort. This God knowes well enough, and therefore hee adds expreſſion upon expreſſion: I will heale their backſliding, I will love them freely, for mine Anger is turned away from him. The ſoule which is touched with the ſenſe of wrath and defiled with the ſtaines of ſinnes dreadfull impreſſions, receives all this cheerefully, and more too: therfore in ſuch caſes, we muſt take in good part the largeneſſe of Gods expreſſions. For mine Anger is turned away from him. To unſold the words therefore.
Anger is the inward diſpleaſure which God hath againſt ſinne, and his purpoſe to puniſh it:Anger of God what. accompanied with threatnings upon his purpoſe, and execution upon his threatnings. The point to be obſerved in the firſt place is,
Obſerv. That there is Anger in God againſt ſin.
Wee need not ſtand to proove the point it is ſo manifeſt to every man, the Scripture is copious in it; if wee conſider either judgements executed upon ſinners: threatnings againſt ſin, or the Saints complaining of it; as Pſal. 74.1. Iob 42.7. Pſalme 6.1. Pſalme 90.11. Pſalme 38.1, 3. Iſa. 63.6. with many the like places proove, That there is Anger in God againſt ſinne; wee will rather ſee the Reaſon of it.
Reaſon. Becauſe there is an Antipathie betwixt him and ſinne, which is contrarie to his pure nature. Sinne as it oppoſeth God, ſo it is contrarie unto him; and indeed, ſinne would turne him out of his ſoveraigntie. For what doth a man when hee ſinnes wittingly and willingly, but turne God out of his governement, and cauſes the divell to take up Gods roome in the heart? when a man gives way to ſinne, then the divell rules, and he thinkes his owne luſts better then Gods will, and his owne carnall reaſon in contriving of ſinne above Gods wiſedome in his Word: therefore hee is a proud Rebell. Sinne is ſuch a kinde of thing that it labours to take away God, for it not only puts him out of that part of his throne, mans heart, but for the time a man ſinnes, hee could wiſh there were no God to take vengeance of him. Can you wonder therefore that God is ſo oppoſite to that, which is ſo oppoſite to his Prerogative royall as ſinne is?
The effects of Gods Anger againſt ſin.The truth is, God is Angry with nothing elſe but with ſinne, which is the onelyonly object of his Anger. That which fooliſh perſons make a trifle and ſport of,Pſal. 14.1. Swearing, filthie ſpeaking and lying, is the object of Gods Anger. For this offence of ſinne,2 Pet. 2.4. he did not ſpare the Angels of Heaven, but tumbled them thence, never to returne againe.Gen. 3.23. Sin alſo thruſt Adam out of Paradice, and made God angry with him and the whole world,Gen. 6.13. 2 Pet. 3.12. ſo as to deſtroy it with a flood of water; and will at laſt make him burne and conſume up all with a deluge of fire. Yea, it made him in a ſort angry with his owne deare Sonne, when hee under-went the puniſhment of ſinne, as our Surety: ſo that hee cried out, My God, my God, Mat 27 46.why haſt thou forſaken me? If God thus ſhewed his anger againſt ſinne, in puniſhing it in Chriſt our Surety, who was made ſinne for us, and yet had no ſinne in himſelfe: how will he puniſh it much more in thoſe who are not in Chriſt: thoſe who ſtand in their owne ſinne and guilt, what will become of them? So that God is angry with ſin and with nothing elſe.
The ſecond thing we gather from this, where he ſaith, My Anger is turned away from him, Gods Anger being taken eſpecially for judgements, is,
Obſerv. That Gods Anger is the ſpeciall thing in Afflictions.
They come from his Anger, (as hath beene ſhewed) therefore hee ſaith, I will take mine Anger from you, whereby hee meanes judgements, the effect of his Anger. For in the Scriptures Anger is ordinarily taken for the fruits and effects of Gods Anger, which are terrible judgements, as we may ſee, Deut. 29.20. and ſo in many other places.
Queſt. Judgements then are called Gods Anger.
Anſw. That the leaſt croſſe, if ſet on by Anger prooves as the moſt terrible.Becauſe they iſſue from his Anger and diſpleaſure: for it is not the judgements, but the Anger in them, which lies heavie upon the ſoule; when they come from Gods Anger, they are intollerable to the conſcience, elſe when we ſuffer ill, knowing that it is not from Gods Anger, but for triall of our graces, or for exerciſe we beare it patiently. Therefore God ſaith, mine Anger is turned away from him, for this unremooved imbittereth every croſſe though it be never ſo ſmall. Let Gods Anger be upon a man, and he will make a conceit, a very light thing, to be as a heavie croſſe unto him, and vexe him both in body and ſtate, more then mightier croſſes at ſome other time ſhall. Will you ſee this in one inſtance, where God threatneth his owne deare people thus: And the Lord will ſmite thee with the botch of Aegypt, Deut. 28.27.and with the Emrods, and with the ſcah, and with the itch whereof thou canſt not be healed. What is a ſcab, and an itch and the like ſuch a terrible judgement, which in theſe daies is ſet ſo light by? O yes, when it comes with Gods diſpleaſure, when the leaſt ſcratch is ſet on fire by Gods anger it ſhall conſume us, it prooves incurable, as there it is threatned: whereof thou canſt not bee healed. When the vermine came in Gods Anger upon that hard hearted King; all Pharoahs skill, and his Magitians skill, could not beate them out,Exod. 8.9. becauſe (as they confeſſed) this was the finger of God. Let any thing come as a meſſenger of Gods Anger, it comes with vengeance and ſticks to the ſoule, like a fretting leproſie, Levit 14.45, 46.which when it entred into a houſe, many times could not be gotten out againe with pulling out ſtones, or ſcraping them, till the houſe were demoliſhed. So when Gods Anger is raiſed and kindled againſt a perſon, you may remoove this and that, change place and company, and uſe of helpes, yet it will never leave fretting till it have conſumed him, unleſſe it be removed by Repentance, if it be never ſo ſmall a ſcratch or itch, al the Phyſick in the world ſhal not cure it. For as the Love of God makes all other things in God comfortable unto us, ſo it is his Anger which makes al his Attributes terrible: as for his Power, the more he loves me, the more he is able to doe me good. But otherwiſe, the more he is Angry and diſpleaſed, the more his other Attributes are terrible. If he be Wiſe, the more hee will find out my ſinnes; if hee bee Powerfull, and angry, the more he can revenge himſelfe on me: is he Angry and Juſt; the more woe to me. So there is nothing in God when he is Angry, but it is ſo much the more terrible, for this puts a ſting in every thing: which when it is remooved out of malignant creatures armed with a ſting, then they are no more hurtfull. The ſting of every evill and croſſe is Gods Anger and wrath: this being remooved, nothing hurts, all croſſes then are gentle, milde, tractable and medicinall; when God hath once ſaid, For mine Anger is turned away from him. After that's gone, whatſoever remaineth is good for us, when we feele no Anger in it. What is that which blowes the coles of Hell, and makes Hell, Hell, but the Anger of God ceazing upon the conſcience,Iſa. 30.33. this kindles Tophet, and ſets it a fire like a river of Brimſtone. Therefore this is a wondrous ſweet comfort and incouragement when he ſaith, For mine Anger is turned away from him. Whence in the next place wee may obſerve,
Obſerv. That God will turne away his Anger upon Repentance.
When there is this courſe taken (formerly mentioned) to turne unto the Lord & to ſue for pardon: to vow Reformation, Aſhur ſhall not ſave us, and a through reformation of the particular ſinne; and when there is wrought in the heart faith to rely on Gods mercy, as the Father of the Fatherleſſe, in whom they finde mercy: then Gods Anger is turned away. God upon Repentance will turne away his Anger. The point is cleere, wee ſee when the Lord hath threatned many grievous judgements and plagues for for ſinne, one upon the neck of another, denounced with all variety of expreſſions in the moſt terrible manner: yet after all that thundering, Deut. 28. & 29. It followes, And it ſhall come to paſſe when all theſe things are come upon thee; Deut 30.1, 2, 3the Bleſsings and the Curſes which I have ſet before thee: and thou ſhalt call them to minde among all the nations whether the Lord thy God hath driven thee: and ſhalt returne unto the Lord thy God, &c. That then the Lord thy God will turne thy Captivity, and have compaſſion upon thee, &c. After Repentance, you ſee the promiſe comes preſently after: not that the one is the meritorious cauſe of the other; but there is an order of things, God will have the one come with the other: where there is not ſence of ſinne and humiliation, and thence prayer to God for pardon, with reformation and truſting in his Mercy; there the anger of God abides ſtill. But where theſe are, His anger is turned away. God hath eſtabliſhed his order, that the one of theſe muſt ſtill follow the other.
Another excellent place to the fore-named, wee have in the Chronicles. If my people that are called by my Name, 2 Chro. 7.14.ſhall humble themſelves and pray: (as they did here in this Chapter Take words vntounto your ſelves) and ſeeke my face; and turne from their wicked wayes: As they did here, Aſhur ſhall not ſave us, we will not ride upon horſes &c. We will no more rely on the barren falſe helps of forraine ſtrength, what then? I will heare from Heaven, and will forgive their ſinne, and will heale their land. Here is the promiſe, whereof this text is a proofe, ſo in all the Prophets there is a multiplication of the like inſtances and promiſes; which wee will not ſtand upon now, as not being controverſiall. It is Gods name ſo to doe, as wee may ſee in that well-knowne place of Exodus. Iehovah, Iehovah, God, Mercifull, and Gratious, duplicate page duplicate page Long ſuffering and aboundant in goodneſſe, and Truth; Exo. 34.6.7.keeping mercy for thouſands, forgiving iniquity and tranſgreſſion, and ſinne, &c. And ſo it is ſaid, At what time ſo ever a ſinner repents himſelfe of his ſinnes from the bottome of his heart, I will put all his ſinnes out of my remembrance, ſaith the Lord God. The Scripture is plentifull in nothing more, eſpecially, it is the burthen of EZe. 18, and .33. forgiveneſſe of ſinnes and remoovall of wrath upon repentance.
And for Examples: ſee one for all the reſt, let the greater include the leſſer. Manaſſeth was a greater ſinner then any of us all can bee, becauſe hee was inabled with a greater authority to doe miſcheefe, all which no private man, or ordinarie great man is capable of, not having the like power, which he exerciſed to the full in all manner of cruelty, joyned with other groſſe and deadly ſinnes, and yet the Scripture ſhewes,2 Chr. 33.12.13. that upon his humiliation, and praying hee found merciemercy: God turned away his anger.
That of the Prodigall, is a parable alſo fitted for this purpoſe; who had no ſooner a Reſolution to returne to his Father. Filius timet convitium, Luk. 15.&c. The ſonne feares chiding; the father provides a banquet. So God doth tranſcend our thoughts in that kinde: wee can no ſooner humble ourſelves to pray to him heartily, reſolving to amend our wayes, and come to him, but hee layes his anger a ſide to entertaine tearmes of love and friendſhip with us. As wee ſee in David, who was a good man,Pſa 32.3, 4. though he ſlubbered over the matter of Repentance, all which while Gods hand was ſo heavie upon him, that his moyſture was turned into the drought of Summer, hee roaring all the day long. But when once hee dealt throughly in the buſineſſe and reſolved, I will confeſſe my tranſgreſſions unto the Lord; and thou forgaveſt the iniquity of my ſinne. Let our humiliation be reall and through, with prayer for pardon, and purpoſe to reforme, and preſently God will ſhew mercy.
Reaſon. The Reaſon is cleere, Becauſe it is his Nature ſo to doe: his Nature is more inclined to mercy then anger: For him to be angrie, it is ſtill upon ſuppoſition of our ſinnes. But to be mercifull and gratious, it alwayes proceedes from his owne bowels, whether wee be ſinners or not; without all ſuppoſition God is ſtill mercifull unto whom he will ſhew mercy. Who is a God like unto thee (ſaith the Prophet) that pardoneth iniquity, Micah. 7.18.and paſſeth by the tranſgreſſion of the remnant of his heritage, hee retaineth not his anger for ever; becauſe he delighteth in mercy. Things naturall come eaſily, without paine, as beames from the Sunne, water from the Spring, and as heate from fire: all which come eaſily, becauſe they are naturall. So mercy and love from God, come eaſily and willingly: it is his nature to bee gratious and mercifull. Though we be ſinners, If wee take this duplicate page duplicate page courſe heere (as the Church doth) to pray and be humbled; then it will follow, Mine anger is turned away from him. The Vſe is,
Vſe. Firſt, to obſerve Gods Truth in the performance of his gratious promiſe, who as he makes gratious promiſes to us, ſo he makes them good His Promiſe is, if wee confeſſe our ſinnes hee will forgive them and be mercifull:Pro 28.13. ſo heere he ſayes, mine Anger is turned away. As they confeſſe, ſo hee is mercifull to forgive them. It is good to obſerve the experiments of Gods truth. Every word of God is a ſhield,Pro. 30.5. that is, wee may take it as a ſhield. It is an experimentall truth whereby we may arme our ſoules. This is an experimentall truth, that when wee are humbled for our ſinnes, God hee will bee mercifull unto our ſinnes, and allay his anger; as it is in this text. Therefore it is ſaid, Thoſe that know thy name will truſt in thee, Pſal. 9.10.for thou never faileſt thoſe who put their truſt in thee. Let us then open our hearts unto God, and confeſſe our ſinnes unto him, and if wee reſolve amendment, wee ſhall finde the truth of his gratious promiſes, hee will turne aſide his anger, and will never faile us if wee put our truſt in him.Pro. 18.10. The name of the Lord is a ſtrong tower, and the righteous fly to it and are ſafe. This name of mercy, grace, and favour, is a ſtrong tower to diſtreſſed conſciences, let us therefore remember to fly unto it when our conſciences are awaked and diſtreſſed with ſinne, and ſence of Gods diſpleaſure. Seeing theſe kinds of promiſes are as a citie of refuge, let us runne unto them, and wee ſhall not bee puld from the hornes of this altar; as Ioab once was from his: but ſhall at all times finde grace and mercy to helpe us at the time of neede: it is a comfortable Point. Mine anger is turned away from him.
Queſt. But it may bee ſaid, How is Gods anger turned away from his children, when they feele it oft-times after in the courſe of their lives.
Anſw. The anſwer is, that there is a double Anger of God, whereby wee muſt judge of things, for, either it is
1. Vindicative, or Anger.
2. Fatherly — Anger.
God after our firſt converſion he remooveth his Vindicative anger; How anger felt, may yet be ſaid to be removed.after which though ſometimes hee threaten and frowne upon us, yet it is with a Fatherly anger: which God alſo removes with the ſhame and correction attending it, when wee reforme and amend our wicked wayes. There is
1. A Child of Anger.
2. A Child under Anger.
Gods Children are never children of wrath and anger, after their firſt converſion; but ſometimes children under wrath, if they make bold with ſinne, ſo as they cannot uſe their right of ſonſhip to go boldly to the throne of grace; becauſe then, (though they have the right of ſons) they conceive of God, as angry with them; and cannot uſe it ſo long as they live in any ſinne againſt conſcience, and ſo continue, untill they reforme and humble themſelves (as the Church doth heere) after which they can and doe rejoyce againe, claime their right, and are not either children of wrath, or under wrath. David after he had ſinned that foule ſinne, was a child under wrath, not a child of wrath. So if wee make bold to ſinne we are children under wrath: for oft-times God begins correction at his owne houſe,1 Pet. 4 17. Num 20.12. 2 Sam. 24.1. 1 Cor. 11.30. if there be any diſorder there. You know God was ſo angry with Moſes, that he was not ſuffered to enter into the land of Canaan. And David when he had numbred the people, God was angry with him, and with the Corinthians alſo for unreverent receiving of the Lords-ſupper. But here is a courſe preſcribed to remove his fatherly anger, and to enjoy the beames of his countenance and Sun-ſhine of his favour in Chriſt: if we humble our ſelves, confeſſe our ſinnes and fly unto him as the Church heere doth: then we ſhall finde this made good: For mine Anger is turned away from him. But it may be asked,
Queſt. In times of affliction how may wee know Gods Anger to bee remooved; when yet wee endure the affliction?
Anſw. The anſwer is, that God is infinitely wiſe, and in one affliction hath many ends, as
1. When he afflicts them, it is to correct them for their ſinnes: after which when they have puld out the ſting of ſinne by confeſſion and humiliation, if afflictions continue, his anger doth not continue.
2. Affliction ſometimes is for an exerciſe of Patience and Faith, and tryall of their graces; and for the exemplarie manifeſtation to others of Gods goodneſſe to them.
But even then they may know that things come not in anger unto them, by this,How to know afflictions are not in wrath though they continue. that after Repentance God ſpeakes peace unto their conſcience; ſo that, though the grievance continue, it is with much joy in the Holy Ghoſt, and peace of conſcience, in which caſe, the ſoule knowes that it is for other ends that God continues it. Therefore the firſt thing in any affliction is to remoove away the coare and ſting thereof by humbling our ſelves, as the Church here doth. After which our conſciences will be at peace for other things God hath many ends in correcting us: he will humble us, improove our afflictions to the good of others; and will gaine himſelfe honour by our afflictions, ſufferings,Rom 5.5. and croſſes. When God hath ſhed abroad his love in our hearts by his Spirit, then wee can rejoyce in tribulation, and rejoyce under hope, though the affliction continue, becauſe the ſting is gone, anger is remooved.
For mine anger is turned away from him.
The laſt Point we obſerve from hence, and gather from all theſe generall truths is, this,
Obſerv. Where there is not Humiliation for ſinne, and hearty Prayer to God, with reformation of our wayes, flying unto God for mercy (who is mercifull to the Fatherleſſe) there Gods wrath continues.
For as where they are performed his anger is turned away: ſo muſt it needs follow, that where they are not performed his anger continueth. Therefore, let us examine our ſelves; The Spirit of God here ſpeakes of healing backeſlidings, and of turning away iniquity; let us looke well to our ſelves, and to the preſent ſtate of things, that our diſeaſes be ſoundly cured, our perſonall diſeaſes, and then let us be ſenſible of the diſeaſes of the land and pray for them; for there are univerſall diſeaſes and ſinnes of a kingdome as well as perſonall. And we are guilty of the ſinnes of the times, as farre as we are not humbled for them. Paul tels thoſe who did not puniſh the inceſtuous perſon,1 Cor. 5.2. Why are yee not humbled rather for this deed? Where there is a publicke diſeaſe, there is a publicke anger hanging over upon that diſeaſe, the cure whereof is here preſcribed: to be humbled as for our ſelves ſo for others. Therefore let us beware of ſinne, if we would ſhun wrath, eſpecially of Idolatry, or els we ſhall be ſure to ſmart for it, as Ephraim did, of whom the Spirit of God ſaith: When Ephraim ſpake trembling; Hoſ. 13.1.he exalted himſelfe in Iſrael: but when he offended in Baall he dyed. Ephraim had got ſuch authority, what with his former victories, and by the ſignes of Gods favour among them, that when he ſpake, there was trembling, and he exalted himſelfe in Iſrael. But when he offended once in Baall, that is when he became an Idolater, he dyed. It is meant of the civill death eſpecially; that he loſt his former credit and reputation. We ſee then the dangerous effects of ſinne, eſpecially of Idolatrie, wherfore let us fortifie our ſelves againſt it: and bleſſe God that wee live under ſuch a gratious, juſt, and milde King, and good government, where there are ſuch lawes againſt this great ſin eſpecially; and beſeech God long to continue his life and proſperity for our good amongſt us. For Vſe then,
Vſe. Remember, when we are to deale with God, that he is the great moover of all things, who if he be angry, can overturne all things, and croſſe us in all things: and can alſo heale us of all our diſeaſes. But what muſt we doe if wee would be healed? We muſt take the courſe preſcribed here. Take unto us words, humble our ſelves, and have no confidence in Aſhur, munition, people; or in the worke of our hands: but truſt in God, ſo ſhall we, be happy and bleſſed. Whatſoever our enemies be; yet if wee can make God our rocke, fortreſſe and ſhield, then it is no matter who be our enemies.Rom. 8.31. If hee be on our ſide who can be againſt us? Let us all (Miniſters and all) reforme our ſelves, and ſtand in the gap, after the courſe here preſcribed: and goe to God in a right manner, ſo wee may diſſipate all the clouds of anger which may ſeeme to hang over our heads, and finde God experimentally making this promiſe good to us, which he made then to his people: I will heale their backeſliding, I will love them freely, for mine anger is turned away from him.
Therefore let us doe as Iaacob did with Eſaw, A certaine way to ſhun anger.when he came incenſed with mighty diſpleaſure againſt his brother Iaakob comes before him humbly,Gen. 23.3, 4. proſtrates himſelfe before him; and ſo turnes away his anger. So when God is angry with us, and comes againſt us, let us humble our ſelves before him, to appeaſe him: as Abigall quieted David by humbling herſelfe before him,1 Sam. 25.23. when he had a purpoſe to deſtroy her family. So let us come before God in humility of fault, and God will turne away his anger. As when there was a great plague begun in the armie,Num. 16.48. Aaron ſtood with his canſer betwixt the living and the dead, offering incenſe and making attonement for them, whereby the plague was ſtayed. So in any wrath felt or feared, for our ſelves, or the ſtate we live in: let every one hold his cenſure and offer the incenſe of prayer; Take with you words. God is wondrouſly mooved to pitty,Reve. 8.4. by the incenſe of theſe ſweet odours offered up by Chriſt unto the Father, beleeve it, it is the only ſafe courſe to begin in heaven, ſuch a beginning will have a bleſſed ending, other courſes, politique and ſubordinate helps muſt alſo be taken, but all is to no purpoſe unleſſe we beginne in heaven: becauſe all things under God are ruled and mooved by him; who when he is favourable makes all the creatures pliable unto us; but eſpecially makes this good; I will heale their backſliding, I will love them freely, for mine anger is turned away from him.
The end of the ſixt Sermon.