us in his eternall counsell to be of that small number that should receive benefit by him Iohn 17.6 Thine they were and thou gavest them me and vers 9. I pray not for the world but for them that thou hast given me for they are thine Thirdly It was the wonderfull mercy of God to us and nothing else that moved him to give any of us the grace to receive Christ by faith being offered to us in the ministery of the Gospell and to obey him Iohn 6.44 No man can come to me except the Father which hath sent me draw him Fourthly It was the wonderfull mercy of God and nothing else that moved him to accept of the satisfaction which Christ our surety hath made for us and not to exact it at our owne hands For nothing bound him to it but his owne free promise In which respect all the Elect that shall have benefite by Christ are called heires of promise Hebr. 6.17 And therefore the Apostle saith Ephesians 1.6 It was to the praise of the glory of his Grace that he hath made us accepted in his beloved As though he should say the glory of his grace is wonderfully set forth in this that hee will accept of Christs satisfaction for us Fiftly and lastly It is his wonderfull mercy and nothing else that moveth him to performe this promise and to keepe covenant with us considering how weake and staggering our faith and obedience is and how oft we breake covenant with him And this made Solomon to fall into that admiration 1 Kin. 8.23 O Lord God of Israel there is no God like unto thee in heaven above or in earth beneath who keepeth covenant and mercy with thy servants that walke before thee with all their heart As if hee had said It is the mercy of God that he keepeth Covenant even with such And thus have I finished the answer to the first objection and shewed you that it doth no whit derogate from the mercy and free grace of God but amplifieth and advanceth it greatly that wee obtaine pardon of our sins by the merit of Christs bloud and no other way The second objection is How can it bee said that wee have no ground of hope to find favour with God and the pardon of our sins but onely in Gods meere mercy and free grace Will a mans good workes do him no good in this case Is there no ground of hope and comfort for us in that goodnesse and grace that God hath wrought in our hearts by his holy spirit The Scripture teacheth us that there bee sundry graces and good workes that may give us much comfort in this case and bee good grounds of hope unto us that wee shall finde favour with God As 1. If a man can find hee doth truly feare God Proverbs 14.26 In the feare of the Lord is strong confidence and his children shall have a place of refuge 2. If a man can find hee hath bin of conscience towards God given unto works of mercy Psal. 18. â—5 With the mercifull thou wilt shew thy selfe mercifull and 41 1. Blessed is hee that considereth the poore the Lord will deliver him in time of trouble and Iam. 2.13 Mercy rejoyceth against judgement 3. If a man can find that of conscience towards God he can forgive his enemies Matth. 6.14 If yee forgive men their trespasses your heavenly Father also will forgive you 4. If a man can find that he is able with an upright heart to confesse his sin unto God even that is a good ground of hope that God will forgive it For thus David reasoneth here verse 2 3. Cleanse me from my sinne for I acknowledge my transgressions 5. and lastly If a man can but humble himselfe and mourne before God for his sin even that will give him good hope of comfort For Christ saith Mat 5.4 Blessed are they that mourne for they shall be comforted And the Publican doing so went home justified Luke 18.14 My answer to this objection shall consist of two parts 1. I will shew you how much is to bee ascribed unto good works and to that goodnesse and grace that Gods children may find in themselves 2. I will let you see that this doth nothing derogate from the truth of my Doctrine concerning the reposing all our hope in the mercy of God only For the first I say first of all that these good works and graces we find in our selves though they bee not the causes why God pardoneth our sins yet are they certaine and infallible signes that wee have found mercy with God and that our sins are pardoned For thus runneth the covenant of God Ezek. 36.25 I will sprinkle cleane water upon you and ye shall be cleane and then followeth verse 26. A new heart also will I give unto you and a new spirit will I put within you And thus speaketh our Saviour of Mary Lu. 7.47 Her sins which are many are forgiven her for she hath loved much As if he had said shee could not have had this grace to love me as she doth if her sins had not bin forgiven Secondly This grace and goodnesse which a man findeth in himselfe may bee a ground of hope unto him that God will respect his prayers Iohn 9 3. Weâ— know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth Iohn 3.22 Whatsoever wee aske we receive of him because we keepe his commandements and doe those things that are pleasing in his sight The Angell telleth Cornelius Acts 10.4 thy prayers and thine almes are come up for a memoriall before God Certainely his almes made his prayers more effectuall with God Thirdly The goodnesse and grace which a man findeth in himselfe may bee a sound ground of comfort unto him even in greatest affliction So was it to Paul 2 Cor. 1.12 Our rejoycing is this even the testimony of our conscience that in simplicity and godly sincerity wee have had our conversation in the world So was it to Iob the testimony that his owne heart gave him of the conscience hee had made of all uncleannesse of dealing equally with his servants of his mercifulnesse to the poore of his freedome from covetousnesse and maliciousnesse Iob 31. And of his hearts love to the Word and pure worship of God Iob 23.12 susteined and yeelded him great comfort in his extreame affliction as you may see Iob 31.35 36. If mine adversarie man or Satan had written a booke against mee surely I should take it upon my shoulder and bind it as a crowne to mee So was it to Hezechiah when he had received from God the message of death Esay 38.3 Remember ô Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Fourthly These good works this goodnesse and grace that a man findeth in himselfe are foundations upon which a man may confidently ground and build
808. 3 The respect we have to the Lord and his honour ought to be dearer to us then any other thing And that 's no way so much advanced as by the liberty of the Gospell and the good successe of it p. 809. Lect. 152. It s a great error to thinke that much preaching is not now necessary for 1 though prayer be a chiefe worke of the Minister and part of Gods publike worship yet is it not the chiefe of all but preaching p. 810 811. 2 No man can pray till by preaching he bee made able to pray 3 Preaching is the best meanes to quicken and stirre up the Spirit of prayer in them that have it p 812. 2 Preaching is necessary for them that have longest enjoyed it for 1 in the best Congregations the greatest part are still ignorant 2 Such as have profited by it have still need of it for 1 the most are weake and unperfect in knowledge and grace 2 they that are of best growth in grace are apt to decay 3 most care must bee had of them that have most profited p. 813. 3 It s no good reason against the necessity of much preaching because men grow weary and are glutted with it for 1 much preaching is not the cause why men loath the Word 2 Its the best meanes to cure that disease p. 814. 4 It s no good reason against much preaching that it is said to do little good where its most used p. 815. Severall places of Scripture opened and applyed in this Booke Booke Chap. Verse Folio Geneses 2 2 701 Geneses  3 704 Geneses 4 7 209 Geneses 20 16 694 Geneses 33 10 645 Geneses 50 19 752 Exodus 9 16 16 Exodus 14 15 72 Exodus 23 5 119 Exodus 34 7 599 Leuit. 24 14 186 Leuit 26 42 159 Num. 15 35 231 Num. 23 21 659 Num. 25 12 631 Deut. 4 9 42 Deut. 6 7 Ibid Deut.  25 433 Deut. 7 9 719 Deut. 17 20 321 Deut. 26 13.14 724 Deut. 29 19.20 91 Deut. 30 â— 3 288 Deut.  6 390 Deut. 32 5 533 Deut. 3â— 4 49â— Iosh. 23 14 4â—8 1. Sam. 2 25 602 1. Sam. 14 â—8 148 1. Sam. 15 23 230 1. Sam. 2â— 30.31 209 2. Sam. 23 1 5 2. Sam. 24 24 25 1. King 8 13 104 601 1. King 23 33 544 1. King 15 14 369 1. King â—0 35.36 381 1. King 21 9.10 312 1. King  12 180 1. Cron. 23 30 4 2. Cron. 5 13 5 2. Cron. 11 16.17 807 2. Cron. 17 7 480 2. Cron. 30 19 593 2. Cron. 35 1 718 Iob. 1 22 246 Iob. 2 3 664 Iob. 8 13.14 â—18 Iob. 11 13.14 593 Iob. 13 23 665 Iob. 18 15 687 Iob. 21 14 424 Iob.  23 620 Iob. 23 11.12 770 Iob. 27 5 374 Iob.  6 209 Iob. 29 3 404 Iob.  14 678 Iob. 34 31.32 606 Iob. 36 89 685 Iob. 42 7.8 561 Psal. 4 6 402 Psal. 5 7 130 Psal. 9 12 735 Psal. 16 9 7 Psal. 18 21 533 Psal.  2â— 7â—6 Psal.  25 466 Psal. 19 7 408 Psal. 22 30 290 Psal. 26 3 627 741 Psal.  5 6 179 Psal. 27 4 13â— 632 Psal. 28 1 78 Psal. 31 23 154 Psal. 32 1 677 Psal.  2 161 Psal. 34 8 488 Psal. 36 6 247 Psal.  7 645 Psal. 37 23 360 Psal.  37 469 Psal. 42 4 801 Psal. 44 17 18 771 Psal. 51 8 99 153 Psal.  18 171 Psal. 56 3 4 146 268 653 Psal.  10 11 624 Psal.  13 798 Psal. 59 10 126 Psal. 62 8 194 Psal. 63 1 â—3 632 Psal. 67 1 2 3 478 Psal. 68 21 390 Psal. 69 9 695 Psal. 73 1 466 Psal. 76 10 338 Psal. 77 1 67 Psal.  6 643 Psal. 84 9 647 Psal.  11 467 Psal. 85 8 620 639 Psal. 88 15 392 Psal. 89 50 51 553 Psal. 101 6 7 630 Psal. 102 10 250 Psal. 106 4 401 Psal. 107 42 43 645 Psal. 111 10 490 Psal. 112 4 686 Psal. 116 16 454 Psal. 118 28 628 Psal. 119 16 38 Psal.  30 31 770 789 Psal.  33 776 Psal.  64 130 Psal.  66 424 Psal.  73 493 Psal.  92 263 Psal.  104 490 714 Psal.  113 36 Psal.  130 513 Psal.  147 637 Psal.  155 424 456 Psal. 130 3 4 365 451 Psal. 137 1 6 7 564 565 Psal. 143 5 6 644 Pro. 1 27 28 590 Pro. 4 12 497 Pro.  26 642 Pro. 5 12 590 Pro. 7 2 235 Pro.  14 721 Pro. 8 9 514 Pro.  17 391 Pro. 9 10 484 Pro. 10 22 688 Pro. 14 14 643 Pro.  16 371 620 Pro.  26 376 638 Pro. 19 27 497 784 Pro. 20 12 7â— 650 Pro. 21 2 372 727 Pro.  15 678 Pro. 21 27 721 Pro. 22 6 584 Pro.  12 497 Pro. 24 29 752 Pro. 25 12 49 707 Pro. 27 7 620 Pro. 28 4 749 Pro. 29 24 186 Pro. 30 2 3 484 Pro.  9 118 Eccl. 5 1 197 585 Eccl.  2 310 Eccl.  6 494 Eccl. 7 2 3 4 260 Eccl.  16 381 Eccl. 10 1 549 Eccl. 11 2 117 Eccl.  8 2â—0 Eccl. 12 9 10 482 Cant. 1 7 796 Cant. 3 1 4 143 Cant. 4 4 263 Cant. 5 2 32 355 Cant.  3 640 Isa. 6 5 282 347 Isa. 11 2 488 Isa.  9 476 734 Isa. 26 2 769 Isa. 27 9 323 Isa. 28 12 617 Isa. 29 9 211 Isa. 30 20 21 776 Isa. 31 9 543 Isa. 32 2 676 Isa. 32 17 638 Isa. 38 16 739 Isa.  18 289 Isa.  19 630 Isa. 42 23 650 Isa. 44 5 628 Isa. 48 10 258 Isa. 50 4 165 Isa.  10 653 Isa. 51 7 488 Isa. 52 15 614 Isa. 53 1 588 Isa. 55 1 648 691 Isa.  3 127 Isa. 57 1 561 Isa.  19 19 797 Isa. 58 1 45 707 Isa.  10 117 273 Isa. 59 21 634 Isa. 61 3 46 144 Ier. 2 10 11 706 Ier. 3 12 13 158 Ier. 4 2 585 Ier.  3 498 Ier. 9 7 237 546 666 Ier. 10 25 70 Ier. 13 11 809 Ier. 15 10 47 Ier. 17 1 2 299 Ier.  16 17 273 396 Ier. 22 16 490 Ier. 23 6 673 Ier. 32 23 419 Lam. 3 29 311 Ezek. 5 15 547 Ezek. 13 19 695 Ezek. 14 7 8 593 Ezek. 16 9 14 107 Ezek. 18 10 11 726 Ezek. 20 12 702 Ezek. 24 7 8 718 Ezek.  13 345 Ezek. 28 19 548 Ezek. 33 11 455 Ezek.  31 32 27 698 723 Ezek. 36 26 27 739 Ezek.  28 31 736 Dan. 1 8 382 Dan. 4 27 117 1â—8 364 Dan. 3 5 627 Dan. 6 3 497 Dan.  6 589 Dan. 8 12 2 493 Dan. 10 1 437 Dan. 12 7 8 210 Dan. 13 9 455 Dan. 14 7 535 Amos. 5 10 52 Micah 2 7 241 Micah 6 9 219 606 Micah  16 545 Zeph. 3 18 801 Zach. 9 11 615 Zach. 12 10 17 627 736 Mal. 2
for in reade an p. 48. l. 4. leave out but. p. 50. l. 17. only r. alwaies p. 71. l. 39. therefore r. there for p. 93. leave out the last line p. 172. l. 30. every r. a very p. 193. l 24 r. we may have p. 196. l. 30. our Saviour r. Salomon p. 208. l. 27. testifie r. typifie p. 279. l. 24. ye r. yet p 333. l. 32. evill r. vaile p. 389. l. 50. indifferent r. different p. 433. l. 27. leave out duties p. 484. l. 33. goodly r. godly p. 496. l. 8. cannot r. can l 39. r. they that are p. 528. l. 26. r. all that think they profit not p. 534. l. 48. regenerate r. unregenerate p. 550. l. 16. evill r. vailed 6. above r. over p. 591. l. 1. in â— is p. 599. l. 19. irrecoverable r. irrevocable p. 601. l. 27. many r. money p 613. l. 21. whereof r. where p. 618. l. 8. r. though I bee not p. 639. l. 50. hide r. have p. 646. l. 5. inforceth r. inferreth p. 745. l. 12. any r. an p. 755. l. 46. differency r. indifferency p. 813. l. 46. more r. most Places of Scripture misquoted are thus amended PAge 9. line 47. reade Cant. 5.3 6. p. 37. l. 3. r. Isa. 55.2 3. p. 38. l. 20. r. Iob 12. p. 45 l. 33. r. 2 Tim. 4. 1 2. p. 62. l. 49. r. Cant. 1.8 p. 73. l. 1. r. Hag. 1.6 p. 87. l. 19. r. Rom. 13. p. 99 l. 11. r. 2 Cor. p. 103. l. 40. r. 1. Iob. p. 105. l. 28. r. Heb. 11. p. 114 l 15. r. Rom. 12.20 p. 122. l. 18. r. Esth. p. 131. l. 23. r 2 Chron. p. 149 l. 29. r. Ioh. 5.24 p. 150. l. 17. r. 1 Ioh 2.27 p. 154 l. 47. r. Matth 6. 28. p. 191. l. 9. r. Psal 3.3 p. 193. l. 5. r. Neh. 1.6 p. 196. l. 17. r. Eph. 5.13 p. 200. l. 27. r. Ezra p. 207. l. 32. r Mat. 7.1 3. p. 212 l. 31 Zeph. p. 213. l. 20. r. Psal. 75.8 p. 216. l. 33. r. Iosh. p. 219. l. 52 r. Psal. 119. p. 229. l. 27. r. Rom. 5. l. 45. 1 Ioh. 1.7 p. 234. l. 44. r. Pro. 4. p. 236. l. 5. r. Mar. p. 248. l. 11. r. Mat 20.15 p. 249. l. 26 r. Rom 9. p. 265. l. 19. r. Ezra 9. p. 270 l. 21. r. Rom. 5.2 3. p. 290. l. 18. r. Iosh. 22. p. 296. l. 34. r. Eccl. 11.6 p. 310. l. 29 r. Am. 8.5 p. 314. l. 36. r. Rom. 8.1 8. p. 360. l. 27. r. 2 Chron. 30. p. 362. l. 1. r. Mal p. 394. l. 45. r. Cant. 3. p 410. l. 30. r Mal. p. 424. l. 45. r. Mal. p. 431. l. 28. r. Pro 15. p. 453. l. 10. r. Psal. 84. p. 455. l. 44. r. Mat. 23. p. 456. l. 20. r. Iob 21.14 p. 479. l. 3. r. Luk 11.52 p. 480. l. 24. r. 1 King 18.3 4 p. 484 l. 11. r. Isa. 47. p. 494. l. 2 r. Col. 3.16 p. 504. l. ult r. Rom. 1.19 p. 517. l. 25. r. Mar p. 522. l. 13. r. Phil. 3.4 p. 529 l. 10. r. 2 Chron. 25. 16. p. 536. l. 46 r. Isa. 57. p. 541. l. 17. r. Psal. 106 p. 559. l. 43. r. 2 Tim. p. 568. l. 47. r. 1 Cor. 4. p. 616. l. 20 r. Heb. 3. p. 641. l. 30. r. 1 Pet. 5.8 p. 657. l. 1. r. Rev. 1.5 p. 658. l. 52. r. 1 Ioh. 1. p. 677. l. 29. r. 1 Cor. 15.56 p. 700. l. 39. r. Psal. 14.1 4. p. 709 l. 25. r. Psal. 1.4 p. 806. l. 11. r. Mat. 10.6 p. 812. l. 7. r. Luk 23.20 p. 813. l. ult r. 1 Ioh. 2.11 LECTVRES ON PSAL. LI. Lecture I. on the Title of Psalme Ll. Septemb. XXVIII MDCXXV To the chiefe Musician A Psalme of David when Nathan the Prophet came unto him after he had gone in to Bathsheba THIS Psalme is commonly called and so it is indeed a Psalme of repentance Expressing the repentance of David who of all other men we read of in holy Scripture is propounded to us for the most lively patterne and example of a truly repentant sinner And I have therefore made choice to intreat of it in these times wherein the Lord doth so many waies call us unto repentance The whole Psalme divideth it selfe into two parts 1. The Title and inscription of it 2. The Treatise it selfe and matter of the Psalme In the Title or inscription we must observe 1. The person to whom it was dedicated and directed that is to say the chiefe Musician or Master of the Musicke in the temple 2. The person by whom it was penned that is David 3. The time when and occasion whereupon it was penned When Nathan the Prophet came unto him after he had gone in to Bathsheba The first thing then that we are to observe here is this That there is a Title and inscription prefixed here before this Psalme that gives great light to the understanding of the Psalme From whence we may learne this as following upon it by evident necessity of consequence That in the expounding of the Psalmes the titles ought not to be omitted as superfluous and impertinent No more then those inscriptions that the Apostles and our blessed Saviour himselfe have prefixed before their Epistles which they diâ—ected unto the Churches of God Rom. 1 1 7. Iam. 1.1 1 Pet. 1.1 2 Ioh. 1 3. Iude 1.2 Rev. 2.1 First because they give light many of them to the understanding of the Psalme by shewing the occasions whereupon they were penned as Psal. 3.7 18. â—0 14.52.54 and this and many more Secondly because they are part of the holy Scripture given by divine inspiration From whence these two things will necessarily follow 1. That they are profitable and instruction may be had from them if the fault be not in our selves For so saith the Holy Ghost of all Scripture 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable And Rom. 15.4 Whatsoever things were written aforetime were written for our learning 2. That it is a sin and matter of great danger to neglect and slight them and so as it were to cut them of from the rest of the holy Scripture For so saith the Holy Ghost also Revel 22.19 If any man shall take away from the words of the boâ—ke of thiâ— prophecy and the words of any other of Gods books are of equall authority and dignity to the words of the booke of that prophecie God shall take his part away out of the booke of life This Doctrine serveth first to improve and convince the error of the Papists who though they glory so much in the title of the true Catholike Church and hold the Church cannot erre and boast of Gods Word as if it came out from them and came unto them onely as the Apostle speaketh 1 Cor. 14.36 Yet do take liberty both in the publique reading of the Psalmes and in their latine translation also which they are commanded by
of it in our hearts Deut. 4.39 Know therefore this day saith Moses and consider it in thine heart David was much given to this Psal. 119.15 I will meditate in thy precepts The blessed Virgin is commended for this Luk. 2.19 All the things she heard concerning Christ she kept them and pondered them in her â—eart This is enjoyned as a duty most necessary to this purpose Esa 46.8 Bring it againe to minde O ye transgressors For 1. This would argue a love to that we heare and a delight in it Psal. 1.2 His delight is in the law of the Lord and in that law doth he meditate day and night and 119.97 O how love I thy law it is my meditation all the day 2. This would greatly increase our comfort in the Word and cause us to feele more sweetnesse in it as the chawing of our meate makes us tast more sweetnesse in it Psal. 119.15 16. I will meditate in thy precepts and have respect unto thy waies I will delight my selfe in thy statutes 3. This would greatly increase and confirme our knowledge Psal. 119.99 I have more understanding then all my teachers for thy testimonies are my meditation 4. This would cause the Word to have more power in our hearts to draw us to practise and to nourish and increase the life of godlinesse in us As meat though it be never so good never so well dressed nourisheth us not but is rather a burden then benefit unto us if our stomack cannot concoct and digest it so it is with the food of our soules Iosh. 1.8 Thou shalt meditate in the law day and night that thou maist observe to do according to all that is written therein How then should the Word you heare doe you good when you never thinke of it after you have once heard it It is noted of the Disciples that though they had seene Christs mighty power in the miracles of the loaves yet their faith was never the stronger but upon every new tentation and occasion of feare they were extreamely troubled and that this was the cause of it Mar. 6.52 For they considered not the miracle of the loaves for their heart was hardned They had seene that miracle and it may be also remembred it but they had not considered and meditated of it and therefore they were never the better for it Thirdly you must conferre of that which you have heard and repeate it among your selves 1. It is often spoken of in Scripture as a duty wee owe to God and his Word to speake of it unto others Psal. 119.172 My tongue shall speake of thy Word for all thy commandements are righteousnesse Yea this is noted as a speciall use we should make of our reading and hearing of the Word to speake of it unto others it must not be in our heart onely but in our mouth too Iosh. 1.8 This booke of the law shall not depart out of thy mouth And that which is said of the Priest Mal. 2.7 that his lips should keepe knowledge is said likewise of every one that truly feares God Pro. 5.2 My son attend unto my wisdome and bow thine eare unto mine understanding that thy lips may keepe knowledge 2. You that go home together from the Sermon should make this use of your company to conferre together of that which you have heard as they did Luk. 24.14 3. Yea you should all count it a benefit to have a companion you may conferre with about that which you have heard Christs Disciples used it much When Christ had taught how hard it was for rich men to be saved it is said Mar. 10.26 They were astonished out of measure and said among themselves who then can be saved The like you shall find spoken of their conferring among themselves of another Sermon of our Saviours Ioh. 16.17 18. Yea it is reported of other of his hearers too besides his Disciples that they did use to conferre among themselves of that which he had taught Ioh. 7 35 36. 4. But chiefly this is required of you that have families that you repeate unto them examine them conferre with them about that which they have heard For this we have a plaine commandment Deut. 11.18 19. Ye shall lay up these my words in your heart-and yee shall teach them your children speaking of them when thou sittest in thy house c. Yea it is said to be a chiefe thing that the Lord had respect unto in giving us his Word and vouchsafing to us the knowledge of it that we might instruct our families in it Deut. 4.10 Gather me the people together and I will make them to â—eare my words that they may learne to feare me and that they may teach their children According to that proverbe Mat. 5.15 Men do not light a candle to put it under a bushell but on a candle-sticke and it giveth light to all that are in the house For this we have an example which above all others we should desire to follow even the practise of our blessed Saviour himselfe who though he spent himselfe so much in his publique labours yet did use to conferre with his family of the Sermons hee had made to examine them and make all things plainer to them Mat. 13.51 Have ye understood all these things And Mar. 4.34 When they were alone he expounded all things to his Disciples This repeating and conferring of that wee have heard would certainely greatly further our profiting by the Word In this that proverbe will be found true as much as in any other thing Eccl. 4.9 Two are better then one We may all in this kinde receive helpe one from another even he that is stronger in knowledge and grace from another that is weaker then himselfe is Yea God is so pleased with it that a blessing may be expected from God in the use of it It is said of the two Disciples that went toward Emmaus Luke 24. â—5 That whâ—le they communed together and reasoned Iesus himselfe drew neare and went with them And againe that when they went to relate to the Apostles that they had seene him and what he had said to them and the Apostles and they were conferring of this matter it is said Luk. 24.36 That as they spake Iesus himselfe stood in the midst of them Foure speciall benefits certainely you might reape by it First It would make your children and servants to marke better then they do what they heare if they knew they should be examined when they came home The Disciples of our Saviour were so diligent and watchfull in hearing that hee commends them for it Mat. â—3 16 Blessed are your eares for they heare And what made them so attentive Surely this was one cause that they knew their master was wont to examine them as you heard Mat. 13. â—1 Secondly It would much helpe and confirme both your families and your selves also in the understanding and beleeving of that which hath beene taught you if you would thus repeate
it and confer of it and examine the proofes that have beene delivered for the confirmation of it See a notable example of this in those noble and worthy Christians of Berea Acts 17 11 12. They received the Word with all readinesse of mind and searched the Scriptures daily whether those things were so therefore many of them beleeved You would beleeve and be better stablished and setled in the knowledge and perswasion of that which we teach you you would receive and embrace it with more readinesse of mind then you do if you would take paines to examine how it is proved and confirmed and grounded upon the Scripture Thirdly it would much helpe your memories and make you better able to retaine that which you heare if you would thus repeate it in your families Deut. 4.9 Take heed to thy selfe and keepe thy soule diligently lest thou forget but teach them thy sons and thy sons sons As if he should say That is an excellent meane to keepe thee from forgetting them Fourthly it would also much helpe you in your affections and worke in you a feeling of that which you have heard if you would thus conferre of it afterward it would cause the Word to be sweeter to to you and to have more life and power in your soules This you shall finde in that charge God gives to his people Deut. 6.6 7. These words that I command thee this day shall be in thine hâ—art and thou shalt teach them diligently to thy children and shalt talke of them when thou sittest in thine house But that which yee read in your booke thou shalt teach them diligently unto thy children the margent of your Bibles saith is read thus in the Hebrew thou shalt whet or sharpen them upon thy children noting that this repeating and conferring with our family of the Word will whet and sharpen it and make it fitter to worke upon our hearts I thinke it meet saith the Apostle 2 Pet. 1.13 to stirre you up by putting you in remembrance This bringing the Word to remembrance againe is a meane to stirre up our affections unto it I pray you therefore take notice of your great sinne in this as another chiefe cause why you profit no more by your hearing 1. Few can bee found that have any heart to speake of that which they have heard Let us heare any newes let a tale be told us though it be of matters that are of no moment that nothing concerne us we cannot hold but the next we meet with we must needs utter it unto only that that we heare at a sermon though it be never so profitable though at the hearing of it we seemed to be much affected with it yet have we no minde to speake of it againe Surely we have all great cause to be humbled for this corruption and to strive against it For 1 this argueth Gods Word is not in our heart Psal. 37.30 31. The mouth of the righteous speaketh wisdome and his tongue talketh of judgement For the law of his God is in his heart 2. This silence of ours proceeds from this that we are ashamed to speake of Gods Word Ier. 6.10 Behold the Word of the Lord is unto them a reproach and ô how great a sin is that David was of another minde Ps. 119.46 I will speake of thy testimonies before Kings and will not be ashamed 2. For repeating of Sermons in your families it is generally neglected You are all in your families like Martha to whom our Saviour said Luk. 10.41 42. Martha Martha thou art carefull and art troubled about many things but one thing is needfull You can spare no time for that one thing no not one houre of a weeke in these long winter nights no not on the Lords day And what hope is there that our labour here in the Church should doe you any good when you will do nothing at home which as you have heard you have as expresse a commandment for as we have for the paines we take heere at Church Or what comfort can you have in your profession of religion that have so little care of your families whereas the Christians that Gods spirit gives testimony unto in his Word are ever discribed thus Ioh. 4.53 himselfe beleeved and his whole house Acts 10.2 One that feared God and all his house A fourth thing you ought to do after the hearing of the Word is this that if you doubt of any thing you have heard and cannot by your private meditation and conference resolve your selves in it you should resort to the Minister and seeke resolution from him We should use more to move questions about that we reade The noble Eunuch when he could not understand what he read and God had given him the oportunity of a Minister he made this use of him Acts 8.34 I pray thee saith he of whom speaketh the Prophet this of himselfe or of some other man But specially we should do so when we doubt of and cannot tell how to understand what we have heard in a Sermon So did our Saviours best hearers use to do Mat. 13.36 His Disciples came to him saying declare to us the parable of the field So did they againe Mar. 7.17 So did they also at sundry other times come unto him to be resolved in their doubts that rose in their minds at the hearing of him Mat. 17.10 and 19.10 For Mal. â— 7 as the Priests lips should keepe knowledge so the people of God in their doubts should seeke the law at his mouth for he is the messenger of the Lord of hosts This duty also the hearers of the Word do much neglect 1. Sometimes indeed through the fault of some Ministers who count it a great indignity and take it in foule scorne that their hearers should make a question of any thing they teach and not count every thing an oracle that comes out of their mouth But such Ministers should hearken to that which Christ saith Matth. 11.29 Learne of me for I am meeke and lowly in heart He alwaies shewed himselfe most ready to declare the meaning of any thing he taught to them that did demand it and to resolve them in any doubts that did rise in their minds from his doctrine Yea he was wont to offer himselfe unto them this way and to prevent them when he saw them purposed to aske him such questions as Ioh. 16.19 Iesus knew that they were desirous to aske him and said unto them doe ye enquire among your selves of that I said and thereupon he tooke occasion to satisfie them fully in that they doubted of But 2. The neglect of this duty proceeds principally from the people themselves who as they are apt oft times to mistake and misunderstand the preacher so are they as ready to goe away with it and slaunderously to report most absurd and improbable things which they conceive he did teach and all because they will not vouchsafe to come to the Minister himselfe
Ieremy 2.19 and thy backslidings shall reprove thee know therefore and see that it is an evill thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee saith the Lord God of hostes Be thou sure conscience will find thee out and reprove thee sharply for thy sins sooner or later at one time or other Shall Gods people thinke we and his dearest servants be the only men whose sins shall be set before their eyes who shall be vexed and disquieted with the sense of their sins whose consciences shall accuse and smite wound them for sin No no if David and Iob and Peter have bin so troubled and put to such anguish of mind for their sins bee ye sure the reprobate and sinner shall feele much more If this be done to the greene trees that had much sap of grace and goodnesse in them what shall be done to the dry As our Saviour speaketh Lu. 23.31 The sorrow that Gods people endure for their sinnes it is nothing if it be compared with that that the reprobate shall feele The dregs of the cup of the Lords wrath all the wicked of the earth shall wring them out and drinke them as the Psalmist speaketh Psalme 7.5 8. As senslesse and benummed as Iudas his conscience was before he had betrayed Christ so as Christs powerfull ministery as you heard could not awaken it yet did it not alwayes continue so but presently after he had committed his sin it was awakened with a witnesse and did his office upon him as you may see Matth. 27.3 5. This the Lord threatneth to such sinners as have beene least troubled with their sins and most confident of his love Psalme 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such a one as thy selfe but I will reprove thee and set them in order before thine eyes And when God shall set thy sins before thee thou shalt not be able to avoid the looking and thinking of them no more then Belshazzar was the hand writing upon the wall Dan. 5.5 And when will God doe this may you say When shall the consciences of all wicked men be awakened I answer 1. God can do it even in the time of our best health and greatest jolitie as he did with Belshazzar 2. He doth it usually in the time of sicknesse or some sharpe affliction as he did with Iosephs brethren Genes 42.21 And 3 If thy conscience doe not awaken before certainly so soone as thou commest to judgement either generall or particular thy conscience will then awaken and doe his office upon thee even the office of an accuser of a witnesse and of a tormentor At the day of the declaration of the just judgement of God the conscience of every man will doe his office as the Apostle speaketh Rom. 2.15 16. Then the bookes shall bee opened Revelat. 20.12 Every mans conscience wherein as in a booke all the actions of his life and words of his mouth and thoughts that have beene in his heart are faithfully recorded and which were in many men all the dayes of their lives like such a clasped or sealed booke as is spoken of Esa. 29.11 that they could never read nor see what was written in it shall then be layd open before him that he may read yea hee shall then be compelled to read what is written in it Then will the Lord bring the hidden things of darkenesse to light as the Apostle speaketh 1 Corinth 4.5 and will make manifest the counsels of mens hearts unto them Then shall all men clearely see not onely what they have done but also whether it have bene good or evill lawfull or unlawfull that they have done The eyes of their consciences are now so blind that they cannot see nor perceive by the clearest light of the Word in the plainest ministery that is that to neglect prayer in secret and in their families to spend the greatest part of every Sabbath irreligiously to neglect the hearing of the Word upon the Lecture day upon every trifling occasion to live in malice to use fraud in their dealings with men to spend their time unprofitably c. are any sinnes but when that day commeth the scales will fall from the eyes of their consciences and they shall clearely see that they are sinnes and grievous sins too Then their conscience will beare witnesse according to the worke of the Law that is written in their hearts Romans 2.15 16. And that which he saith of the knowledge of the Elect in that day is true also of the knowledge that the reprobate shall have then 1 Corinth 13.12 Now they see but as through a glasse darkely but then face to face now they know but in part but then they shall know even as they are knowne And as the Lord speaketh in another case Ier. 23.20 it may be said unto all men in this case In the latter dayes ye shall understand it plainly which now you cannot be perswaded of that these are sinnes LECTVRES ON PSAL. LI. 4 Lecture XLIII on Psalme LI. 4 Decemb. XII MDCXXVI Against thee thee only have I sinned and done this evill in thy sight that thou mightest be justified when thou speakest and bee cleare when thou judgest WEe have heard that in the former verse David maketh confession of his sin in generall it followeth now that we proceed to shew how he doth it in this and the next verses more fully and particularly For 1. Hee maketh confession of the speciall actuall sin that he had offended God by at this time and which Nathan had charged him with in this verse I have done this evill 2. He amplifieth and aggravateth this his sin by three arguments 1. By the person against whom this sin was committed in this verse Against thee thee onely have I sinned and done this evill in thy sight 2. By the fountaine and roote from whence this sin did spring that is to say his naturall corruption verse 5.3 By the knowledge and truth of grace that he had received from God before he fell into this sin in the sixth verse Now in this verse that I have now read there are two things principally to be observed 1. How David accuseth himselfe before God heere and amplifieth his sin against himselfe in these words Against thee thee onely have I sinned and done this evill in thy sight 2. The reason why he doth so in the last words of the verse That thou mayest be justified when thou speakest and be cleare when thou judgest Now then to begin with the first part of the verse for the opening of the words that the Doctrine may the more cleerely arise from them for our instruction and lest he should seeme by this manner of speech to extenuate rather then to aggravate his sins foure questions must be briefly resolved First was this foule act that he committed an offence against God onely was it not
estate even by the nature and qualitie of that knowledge that is in thee And for our helpe herein I will shew you the signes and notes whereby sound and saving knowledge such as is the worke not of nature but of Gods sanctifying spirit may be discerned and judged of And they be referred to these three heads The first is taken from the object of this knowledge The second from the properties and qualities of it The third and last from the effects of it in him that hath it And concerning the object of it we have these two notes to know it by First the object of all saving knowledge is the Word of God hee that hath it hath gotten it out of this booke loveth it delighteth in it studieth it esteemeth more of it then of all the bookes in the world Hee that hath gotten his knowledge out of other bookes more then out of the holy Scriptures affecteth and delighteth in other bookes more then in them hath just cause to suspect hee hath no saving knowledge in him By thy precepts thy Word I get understanding saith David Psalme 119.104 and verse 99. I have more understanding then all my teachers for thy testimonies are my meditation Thus got hee his knowledg And the knowledge hee got thus hee esteemed the onely knowledge and such as he tooke comfort in O how love I thy law It is my meditation all the day verse 97. And Paul commending the knowledge that Timothy had learned and charging him to hold and continue in it 2 Timothy 3.14 commendeth it by this note verse 15. From a child thou hast knowne the holy Scriptures which are able to make thee wise unto salvation As if hee had said That is an excellent knowledge indeed that is able to make a man wise unto salvation and no knowledge can doe this but the knowledge of the holy Scripture onely Secondly Though the whole Scripture be the object of saving knowledge and hee that is taught of God desireth to know the will of God in all things and dareth not shut his eyes against any light that hee may receive from the Word Wee are present before God saith Cornelius Acts 10.33 to heare all things that are commanded thee of God Yet the speciall object of saving knowledge are those parts of the Word that are most usefull and profitable that concerne our selves If a man be never so learned in the Scriptures and understand all mysteries and all knowledge as the Apostle speaketh 1 Cor. 13.2 yet if hee know not and desire not to know above all things the things that concerne his owne practise his owne salvation hee hath no sound or saving knowledge in him The wisedome of the prudent is to understand his way saith Solomon Pro. 14.8 That is sound wisdome and knowledge to know how things stand at home betweene God and his own soule to understand his own way whether it be right or wrong Let the word of Christ dwell in you richly in all wisedome saith the Apostle Col. 3.16 teaching and admonishing your owne selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if hee should have said if you cannot teach and admonish your owne selves the word of Christ dwelleth not in you in wisedome there is no saving knowledge in you This is saving knowledge for a man to know his owne sinnes the evill of his owne waies Make me to know my transgression and my sinne saith Iob 13 23. that I may be humbled for it and forsake it This is saving knowledge to know Christ aright I determined not saith Paul 1 Corinthians 7.2 to know any thing among you save Iesus Christ and him crucified This is saving knowledge to know how wee may walke in our whole conversation to please and honour God Cause mee to know the way wherein I should walke saith David Psal. 14◠8 This was that that the people and publicans and souldiers when God had effectually touched their hearts by Iohns ministery desired to know and learne of Iohn Luk. 3.10 12 14. though doubtlesse they might have learned of him many other high and excellent points What shall we do And though a man abound never so much in knowledge yea even in the knowledge of the Scripture yet if he know not these things if he cannot see a farre off nor discerne these things that belong to his future estate hee is blind saith the Apostle 2 Pet. 1.9 he seeth nothing to the purpose He that cannot see nor understand that his swearing or his drunkennesse his usury or his idlenesse is a sin certainely he hath no saving knowledge in him The second sort of signes is taken from the property the quality and nature of saving knowledge And those are also two For first Saving knowledge is a cleare and certaine knowledge of those profitable and necessary truths that God hath revealed to us in his Word I know there are degrees in this certainty some see and know the things of God more clearely and certainely then others of Gods servants doe yet every one that is taught of God hath in his measure a cleare and certaine knowledge of these things The Word was written to that end to bring us to this certainty of knowledge Proverbes 22.20 21. Have not I written to thee excellent things in counsels and knowledge that I might make thee know the certainty of the words of truth And the ministery of the Word was ordained by Christ and given to his Church to that end also Ephesians 4.14 And every one that is taught of God is able to say with the Apostle Iohn 6.69 We beleeve and are sure that thou art that Christ the son of the living God And with Paul Rom. 14.14 I know and am perswaded this is the truth of God My people shall know my name saith the Lord Esa. 52.6 they shall know in that day that I am he that doth speake behold it is I. And he that knoweth himselfe thus to bee taught of God is so sure of the truth that nothing that is objected by any adversary against it though so learnedly as he knoweth not how to answer him shall bee able to draw him from it The sheepe follow him saith our Saviour Iohn 10.4 5. for they know his voice and a stranger will they not follow but will flee from him for they know not the voice of strangers He that is spirituall taught of God judgeth all things saith the Apostle 1 Corinthians 2.15 he hath judgement to discerne of that that is taught yet hee himselfe is judged of no man no man shall alter him or sway with him against the truth I have not departed from thy judgements saith David Psal. 119.102 for thou hast taught me They that have indeed beene taught of God shall never depart from his truth They that either are fallen away from the truth that once they professed or that cannot attaine to any certainty in religion but are like children tossed to and fro and carried about with every winde
away even as they are led as the Apostle speaketh 1 Corinthians 12.2 and according to the opinion they have of their teachers gifts Certainely this Motive should bee of great force with us in these dayes wherein wee are in such danger to bee seduced and drawne into errour For our land swarmeth not onely with Papists those grievous Wolves that the Apostle speaketh Acts. 20.29 that spare not the flocke but even of our owne selves as hee speaketh in the next words verse 30. doe men arise speaking perverse things to draw away disciples after them They want disciples poore men they are not followed so much as they thinke themselves worthy to bee I doe not perswade you all to seeke for that measure of knowledge that you may bee able to reason with every Papist or with every seducer I could wish with Moses Numb 11.29 would to God that all the Lords people were Prophets that they were able to doe this But that measure of knowledge is not to bee looked for in all Christians Nay God requireth it not of every Christian to dispute and reason with seducers Hee forbiddeth it rather Avoid them saith the Apostle Rom. 16.17 Turne away from such 2 Tim. 3.5 As if hee had sayd reason not with them read not their bookes But even this you will never bee able to doe you will never with that detestation as yee ought avoid and turne away from such as seeke to pervert you unlesse you have knowledge unlesse you bee upon good grounds assured that it is indeed the truth of God which yee have learned and received and professed all this while And this is that which Solomon teacheth us Proverbs 19.27 Cease my sonne to heare the instruction which causeth to erre from the words of knowledge As if hee should say Reason not with him heare not that man read not that booke that would draw thee from the truth of God from that which thou knowest thou hast learned out of his word Fourthly and lastly Hee that hath knowledge walketh boldly confidently and comfortably whereas hee that wanteth knowledge unlesse he bee also senslesse must needs bee full of doubts and feares continually When thou goest saith Solomon Proverbs 4.12 speaking of this benefit of knowledge thy steps shall not bee straitned and when thou runnest thou shalt not stumble As if hee had said When a man knoweth himselfe to be in the right way and that he hath good warrant in Gods word for that which he holdeth or practiseth hee may bee bold to runne in that way hee need not feare being too forward or zealous in it And hee giveth a good reason for this Proverbs 22.12 The eyes of the Lord preserve knowledge As if hee had said The Lord will have a speciall eye to him that doth that which he doth upon knowledge to preserve and protect him from whatsoever danger hee may incurre for doing of it On the other side Hee that is ignorant walketh at all adventures and must needes bee in doubt and uncertaine whether that hee doth please God or no. Hee that walketh in darkenesse saith our Saviour Iohn 12.35 knoweth not whither hee goeth And consequently hee must needes bee full of feare If a man walke in the night saith our Saviour Iohn 11.10 hee stumbleth because there is no light in him Lecture C. On Psalme 51.6 Octob. 14. 1628. IT followeth now that wee proceed to direct you unto the Meanes whereby this found and sanctified knowledge may be attained This then wee must now understand that God hath appointed meanes whereby the simplest of his people may attaine unto knowledge in religion yea unto a cleare and certaine and sanctified knowledge if they shall use them diligently For this wee have Gods expresse promise Prov. 2.4 5. If thou seekest her as silver and searchest for her as for hid treasures if thou seekest grace and piety diligently and desirest it more then any other thing then shalt thou understand the feare of the Lord and find the knowledge of God And Hos. 6.3 Then shall we know if we follow on to know the Lord. As if hee had said If we give not over the diligent use of those meanes that God hath sanctified to breed and worke it in our hearts we shall certainely attaine to a cleare and certaine knowledge of God and of his will Now these meanes that God hath sanctified to bring us to saving knowledge by are seven principally whereof the first two are but preparatives unto the rest First He that would attaine to saving and sanctified knowledge in the matters of God must first discerne his owne ignorance and blindnes in these things This is the Apostles rule 1 Cor. 3.18 Let no man deceive himselfe If any man among you seemeth to bee wise in this world let him become a foole that hee may bee wise As if hee had sayd Hee must first become in his owne sense and apprehension a foole hee must discerne how ignorant a foole hee is that hee may become wise These are the onely persons whom the Lord calleth and receiveth to be his schollers to be taught of him Prov. 9.4 Who so is simple let him turne in hither And these are the onely persons that are capable of heavenly and spirituall knowledge The testimony of the Lord is sure saith David Psalme 19.7 making wise the simple And whom meaneth the holy Ghost by these simple ones Surely not so much such as want understanding as such as doe discerne and feele their owne ignorance and want of understanding in heavenly things Let no man then that is in this case bee discouraged or despaire of attaining unto knowledge Nay let him comfort himselfe in this that though it commeth from the corruption of his nature that hee is so ignorant yet the sight and sense of his ignorance commeth from grace and not from corruption and maketh him more apt to bee taught of God then another man is On the other side The conceit that most men have that they have knowledge enough is a maine hinderance of their salvation and barre unto saving knowledge As is plaine by that speech of our Saviour unto the Pharsees that had asked him Are wee blind also Iohn 9.40 41. If yee were blind saith hee yee should have no sinne but now yee say wee see therefore your sinne remaineth Why were they not blind and ignorant Yes verily and so our Saviour calleth them Matth. 23.26 but hee saith here they were not blind because they discerned not their owne blindnesse and therefore their case was so fearefull So that I may conclude this first point with that speech of the Apostle 1 Cor. 8.2 If any man thinke that hee knoweth any thing he knoweth nothing yet as hee ought to know As if hee should say If any man bee conceited of his owne knowledge and cannot discerne and bewaile his ignorance certainely hee neither hath any saving knowledge at all nor is capable of it Secondly Hee that would attaine unto
and let us goe into the mountaine of the Lord to the house of the God of Iacob and he will teach us his waies and we will walke in his paths There is I confesse a kind of knowledge in religion which a man may attaine unto and to a great measure of it also by his owne study and reading though hee never frequent Gods Sanctuary nor regard the publique ministery of the Word at all but a sanctified and saving knowledge that man shall never be able to attaine unto That which the Apostle saith of faith Rom. 10.17 Faith commeth by hearing he saith in another place of every saving grace of Gods sanctifying spirit and consequently of saving knowledge Gal. 3.2 This onely would I learne of you received ye the spirit by the workes of the law or by the hearing of faith that is the doctrine of faith preached The ministery of the Gospell is the ministration of â—he spirit as the Apostle calleth it 2 Cor. 3.8 So that in this respect the old sentence holdeth true auditus est sensus disciplinae of all the senses God hath given to man hearing even hearing of the Word preached is the sense whereby we get knowledge saving knowledge especially In which respect we shall find that when the Prophet speaketh of Gods mighty worke in the conversion of a man who was by nature both blind and deafe he useth to joyne these two workes together the opening of the eyes and opening of the eares too Esa. 35.5 Then the eyes of the blind shall be opened and the eares of the deafe shall be unstopped Yea he oft putteth the opening of the eare before the opening of the eyes In that day shall the deafe heare the words of the booke saith he Esa. 29 18. and the eyes of the blind shall see out of obscurity and out of darknesse And 42.18 Heare ye deaf and looke ye blind that ye may see To teach us two things 1. That God doth never use to open his eyes and to give him saving knowledge whose eares he doth not also open and make both willing to heare and able also to heare profitably 2. That he usually openeth the eare first and maketh a man a hearer a conscionable hearer before he open his eyes and bring him to any cleare and saving understanding of his will Certainely even we that are preachers though we have greater helps to bring us to knowledge then other men yet shall we never attaine to a cleare a certaine a sanctified knowledge of the things we teach if we dispise the ordinance of God if God have not as well opened our eares as either our eyes or our lips if he have not made us both willing and able to heare conscionably In which respect also we find that though the Apostles had both their calling and gifts immediately from God yet Christ thought it fit to have them with him during the whole time of his ministery that they might bee continuall and constant hearers of his Sermons as well as eye-witnesses of his workes and miracles of his passion and resurrection and saw it good even by this meanes to bring them to knowledge and to prepare them and make them fit to preach well And the Apostle noteth this for the credit of their doctrine and ministery Hebrewes 2.3 that they were hearers of Christ themselves At the first saith he it was spoken by the Lord and was confirmed to us by them that heard him Two reasons there bee given for this why the frequenting of a sound ministery is the chiefe mean of all other to bring a man to saving knowledge First In respect of the gifts God hath bestowed on his Ministers that is to say the gift of interpretation and application of the Word which are great and effectuall helps to breed knowledge in men The manifestation of the spirit saith the Apostle 1 Corinthians 12.7 is given to every man to profit withall As if he had said There is not the meanest faithfull Minister in the Church but some gifts of Gods spirit doe manifestly appeare to be in him which as hee ought to use to the profit of the Church so the Church may receive profit by them Nay there is not the best preacher of us all but wee may profit by hearing of the meanest of our brethren if the fault be not in our selves Secondly But the chiefe reason of the point is this that God hath beene pleased to ordaine this to be the meanes whereby hee will worke all saving grace and consequently this in the hearts of his elect and to promise to worke with and blesse this above all other It hath pleased God saith the Apostle 1 Cor. 1.21 by the foolishnesse of preaching to save them that beleeve And even as God under the law promised his people that he would meet them in the Sanctuary and declare himselfe to be present there in a more comfortable manner then in any other place in the world Exod. â—9 42 And David saith Psal. 6â— 1 2. his soule thirsted to see God so as he had seene him in the Sanctuary So hath God promised to be present in a speciall manner in the publique ministery of his Gospell and meet his people there I will be with you saith Christ Matth. 28.20 to the end of the world And to blesse them in their hearing Pro. 8.34 Blessed is the man that heareth me and Esa. 55.3 Heare and your soule shall live and Mar. 4.24 To you that heare more shall be given And these promises of God every conscionable hearer that commeth so prepared to this ordinance of God as you have heard with sense of his owne ignorance and with an humble heart may and ought to beleeve and expect the performance of them to himselfe and even claime and challenge them at the hands of God And although alas many that heare much because they come not thus prepared nor heare conscionably receive no good by it at all and so discredit this holy ordinance yet wisedome is justified of her children Luk. 7.35 and daily experience proveth that the onely men that attaine to a sound and setled knowledge of the truth whom no Papist nor other seducer can pervert are they that have beene constant and conscionable frequenters of a sound ministery And of them that have beene seduced it may bee said for the most part as the Prophet speaketh Ezek. â—4 â— they were scattered and divided from the rest of the flocke because there was no shepheard they had no sound and ordinary ministery to depend upon This being so Let me exhort every one of you beloved 1. To know your owne happinesse such of you as doe enjoy the benefit of a sound ministery prize it be thankfull for it Though God should give you the bread of adversity and the water of affliction as the Prophet speaketh Esa. 30.20 yet so long as your teachers are not removed into a corner any more but your eyes may see your teachers in the solemne
thou art that art most bitter and violent of either side then art thou certainly thy selfe most wilfully blinde And I doe assure thee in the name of the Lord and by good warrant out of his word that if thou canst not unfeignedly love every one that truly feareth God whither he conforme or not conforme if thou canst not bewaile and strive against these hard conceits thou hast beene wont to entertaine against such thou canst have no comfort at all in thine owne estate before God Let there be no strife I pray thee saith Abraham unto Lot Gen. 13.8 betweene mee and thee for we are brethren And it is noted by the Holy Ghost Verse 7. for a circumstance that did much aggravate the sinne of Lot and the griefe of Abraham for that variance that the Cananite and the Perizzite dwelt then in the land Certainely all that truly feare God are brethren And have not we Cananites and Perizzites enough in our land Papists and Atheists and profane persons that doe mortally hate us all that have any true feare of God in us and rejoyce much in our variances Or is the number of them that truly feare God so great that we must dishearten and weaken one another by nourishing heart burning and discord among our selves But the time will not permit me to enlarge my selfe in this point as I desire to doe I will therefore conclude my speech with the words of the Apostle Iam. 5.9 Grudge not one against another brethren lest yee be condemned Lecture CXLIV On Psalme 51.7 August 2. 1631. IT followeth now that we proceed unto the second of those foure effects and fruits whereby a man may certainly know whether he hath the spirit of Christ and consequently whether he hath Christ and is by his death and obedience perfectly justified in the sight of God and that is constancy in Religion This is then the Doctrine that I am now to insist upon That he that hath the spirit of Christ in him will be constant in his Religion above all things Now before I give you the proofe of the point I must explaine first and prevent the mistaking of it by answering three questions and removing three doubts that may rise in your mindes against it First You may aske me Is it a certaine note of a man that hath the spirit of Christ to be constant in his religion I answer No unlesse it be the true Religion that he doth professe It is indeed a morall vertue and one of the best things that are to be found in a naturall man to be constant in his Religion be it true or false And so the Lord noteth it to be Ier. 2.10 11. Passe over the isles of Chittim and see and send unto Kedar and consider diligently and see of there be such a thing and to be found even among them hath a nation hath any nation changed their gods As if he should have said Hath not even the light of nature discovered thus much unto all nations that it is a shamefull and odious thing for a people to be variable and unconstant in their Religion But my people have changed their glory their Religion he meanes For this constancy in a mans Religion which he is perswaded is true though it be false argueth a zeale of God in him though it be not according unto knowledge And that the Apostle speaketh of you know Ro. 10.2 as of a good thing iâ— it selfe as of one of the best things that can be in a naturall man But yet this is no signe of grace no fruit of the spirit of Christ to be constant in an erroneous and false way It was no commendation either to Ieroboam himselfe or to Iehu or to any other of the Kings and people of Israel that they abode even to the dissolution of that state in that Religion that Ieroboam did at the first establish and would by no meanes be drawne to forsake it The children of Israel saith the Holy Ghost 2 King 17.22 walked in all the sinnes of Ieroboam that he did they departed not from them This constancy in their Religion is oft mentioned in the story to their great shame and reproach It is no praise at all nor signe of grace in a Papist or any other Heretick or Schismatick whatsoever that they have beene constant in their Religion even unto death It is not the punishment that a man indures but the cause for which he suffers that maketh him a Martyr It is not constancy but obstinacy in a man to abide so resolute and unmoveable in any errour as he will admit of no meanes that may informe him better to be like the aâ—afe Adder Psal. 58.4 5. that stoppeth her eare which will not hearken to the voice of the charmers charming never so wisely Yea it is not only a great sin but a fearefull judgement and curse of God too He hath blinded their eyes saith our blessed Saviour Ioh. 12.40 and hardned their hearts that they should not soe with their eyes and understand with their hearts and be converted and I should hâ—â—le them So that when I say constancy in Religion is a note of him that hath the spirit of Christ I meane constancy in the true Religion It is the cleaving to the truth of God that is such a note But then you will aske me secondly How shall I know in that great difference of opinions in Religion that is in the Church and that even among learned and good men too which is the truth Whether that that I hold and professe bee the truth that so I may constantly hold it and cleave unto it When our Saviour had said Ioh. 18.37 38. and it was that good confession that the Apostle 1 Tim. 6.13 saith he witnessed before Poncius Pilate to this end was I borne and for this cause came I into the world that I should beare witnesse unto the truth Pilate said unto him what is truth And certainly wee have many now that were borne and bread in the Church that know no more what the truth is then Pilate did but like men utterly ignorant and unsetled in Religion are as ready to say as he he was What is truth Now to these men I answer with the words of our Saviour Ioh. 17.17 Sanctifie them with thy truth thy word is truth If that Religion that thou professest be no other then that which God hath taught thee in his holy word then is it doubtlesse the true Religion If thou holdest nothing in Religion but that thou canst warrant and prove by Gods Word then holdest thou the truth and thou must hold it fast and cleave constantly to it It is the word of truth Eph. 1.13 it can never deceive thee Thy testimonyes are very sure saith David Psalm 93.5 This sacred booke of the holy Scriptures and writings of the Prophets and Apostles is the foundation upon which God buildeth his Church as the Apostle teacheth us Eph. 2.20 If thou