When God threateneth Judgements, we in our Conversion unto him should pray against sins. 1Our eye of sorrow should be more upon that which dishonoureth him, then upon that which afflicts our selves; more upon that which is contrary to his Image, then upon that which is contrary to his own nature: more upon that which defileth, then upon that which paineth us. aPharaoh cares for nothing but the removal of death: bSimon Magus for nothing but to have perdition and the ⟨p. 18⟩gall of bitterness kept from him. But good men, like wise Physicians cure the disease at the root, as aElisha did the waters by putting Salt into the Spring head. The Angel was smiting the people with a plague, bDavid betakes himself to the right remedy, I have sinned, I have done wickedly; He goes not to the Physicians, but to the Altar to make atonement for sin, and so the plague was stayed. Destruction was threatened against Israel for their Calf, their murmurings, their rebellions; Moses stands in the gap to divert it, Psal. 106.23. But how doth he do it? surely by praying against their sins. cO this people have sinned a great sin, O that thou wouldest forgive them! A sick man was brought to Christ to be healed, Matt. 9.2. Christ overlooks the disease, and begins at the sin, Son, be of good cheer, thy sins are forgiven thee; and this being forgiven, the malignity of the disease was removed, though the matter should have remained. This was the usual method of dDavid in his troubles, to throw over these Shebaes that had wrought his woe. Blot out, wash throughly, cleanse, create, renew: he is far more importunate for pardon and purging, then for ease and comfort. Complaining in trouble is the work of a man, but erepenting is the work of a Christian.
When God threatneth Iudgements, we in our Conversion unto him should pray against sinnes. 1Our eye of sorrow should be more upon that which dishonoureth him, then upon that which afflicts our selves; more upon that which is contrary to his Image, then upon that which is contrary to his own nature: more upon that which defileth, then upon that which paineth us. aPharoah cares for nothing but the removall of death: bSimon Magus for nothing but to have perdition and the ⟨p. 18⟩gall of bitternesse kept from him. But good men, like wise Physitians cure the disease at the root, as aElisha did the waters by putting Salt into the Spring head. The Angell was smiting the people with a plague, bDavid betakes himselfe to the right remedy, I have sinned, I have done wickedly; He goes not to the Physitians, but to the Altar to make atonement for sinne, and so the plague was stayed. Destruction was threatned against Israel for their Calfe, their murmurings, their rebellions; Moses stands in the gap to divert it, Psal. 106.23. But how doth he doe it? surely by praying against their sinnes. cO this people have sinned a great sin, O that thou wouldest forgive them! A sick man was brought to Christ to be healed, Matt. 9.2. Christ overlookes the disease, and begins at the sin, Son, be of good chear, thy sins are forgiven thee; and this being forgiven, the malignitie of the disease was removed, though the matter should have remained. This was the usuall method of dDavid in his troubles, to throw over these Shebaes that had wrought his woe. Blot out, wash throughly, cleanse, create, renew: he is farre more importunate for pardon and purging, then for ease and comfort. Complaining in trouble is the worke of a man, but e
- 1§. 7.
- aExod. 10.17▪
- bActs 8.24.
- a2 King. 2.21.
- b2 Sam. 24.17, 25.
- cExod. 32.31, 32.34.9. Numb. 14.19.
- dPsal. 25.8.32.4, 5.38.3, 4.51.
- e•am. 3.39, 40
