we proceed unto the second grace whereof the right root of all true righteousnesse and goodnesse doth consist and that is a lively faith The point then that we are now to learne is this That all true love unto God and consequently all true godlinesse and uprightnesse of heart springeth from a lively faith even such a faith as maketh knowne to a man Gods love to him in Christ and maketh him able to receive Christ and to rest upon him See the proofe of this in foure degrees First Without faith it is not possible for a man to repent and forsake sinne in a right manner Sin shall not have dominion over you saith the Apostle Rom. 6.14 for ye are not under the law but under grace As if he had said Till you be under grace till by faith ye be assured of Gods gracious disposition towards you sinne will have dominion over you ye cannot helpe it ye cannot avoid it It is the bloud of Christ only applied by faith that purgeth the conscience from dead workes as the Apostle teacheth Heb. 9.14 Secondly Without faith it is not possible for a man to leade a godly life or to do anything that may please God Heb. 1â 6 Without saith it is impossible to please God The life that I now live saith the Apostle Gal. 2.20 that is my spirituall life I live by the faith of the sonne of God Thirdly Without faith it is not possible for a man to have an honest and upright heart all he doth will be in hypocrisie till he have a lively faith For it is faith that purifieth the heart Acts 15.9 and that sanctifieth it Acts 26. â8 Fourthly and lastly Without a lively faith it is impossible to love the Lord. It is saith that worketh by love saith the Apostle Gal. 5.6 As if he had said faith is that that setteth love on working that giveth life and motion unto it This is that which the Apostle also teacheth 1 Tim. 1.5 The end of the commandement is love out of a pure heart and a good conscience and faith unfeigned As if he had said The true love of God which is the very end and perfection the fulfilling of every commandement of God which maketh us able to keepe the commandements and to account them no burden nothing grievous to us which giveth the price and valew in Gods sight to all our obedience springeth from a pure and upright heart and that from a good conscience and that from faith yea from faith unfeigned So that is the maine root of all The reasons hereof are two First Because faith is the onely thing that knitteth us to Christ and maketh him ours Christ dwelleth in our hearts by saith Ephes. 3.17 And till we bee knit to him and he be made ours there can be no goodnesse in us Of his fullnesse have we all received Ioh. 1.16 Without me ye can do nothing saith our Saviour Iohn 15.4 Secondly Because faith and faith onely maketh knowne to us that love of God as is effectuall to to breed in us a true love unto God It is an old and true proverbe and the truth of it is not so certaine in any case as in this magnes omoris amor Love is of an attractive nature like the load-stone to draw love unto it We love God saith the Apostle 1 Iohn 4.19 because he loved us first We can never love him till we be first perswaded of his love to us When the Sun in his full strength heate hath shined much upon it the stony pavement it self will reflect and send up an heate towards the sunne yea a greater heate then either the softer earth or the aire will but till the sun hath shined and shined much upon it it can send up no heate nor have any in it at all And even so it is with our cold and stony hearts when the knowledge and sense of Gods love hath warmed them then will they reflect love to God againe but till then they cannot But to handle this second reason more plainely and profitably two things are to be observed which I will distinctly speake of 1. Nothing but a lively faith can so assure us of Gods love to us as to kindle in our hearts a true love to God 2. A lively faith is able to doe this For the first It may bee objected that a man may bee sufficiently perswaded of Gods love to him though hee have not a lively faith For 1 Experience doth now and in all ages hath proved that many a most wicked man that is utterly void of true faith is fully perswaded that God loveth him and glorieth in nothing more then in that Hee maketh his boast of God as the Apostle speaketh of the wicked Iewes Rom. 2.17 The Lord speaking of some that did both in word and deed commit as much wickednes as they were able Ier. 3.5 yet saith of them ver 4. that these men would cry unto him My God thou art the guide of my youth And our Saviour saith that those cursed Iewes of whom hee pronounceth that the devill was their father Iohn 8.44 yet were themselves fully perswaded of Gods fatherly love unto them and could say of themselves verse 41 Wee have one father even God And what child of God know you upon earth that hath this word I thanke my God so much in his mouth as many a most wicked man hath 2 A man that hath no faith may yet have just cause to bee perswaded of Gods love towards him for God doth indeed love him and sheweth it many wayes that hee doth love him The Lord is good to all saith David Ps. 145.9 and his tender mercies are over all his works He is kind to the unthankefull and to the evill saith our Saviour Luke 6.25 Loe hee is good and kind and tenderly mercifull unto all even unto the worst men And upon whom doth not his light arise saith Bildad Iob 25.3 What man is there in the world that hath not sensible and comfortable experience of Gods love every day And why should not all men then be perswaded that God loveth them Now to this objection I have foure things to answer First It is very true that even these outward and common favours of God that all men enjoy are evident testimonies of Gods love and goodnesse In that hee giveth life and health and seasonable times in that hee causeth us to prosper yea in that hee feedeth us and cloatheth us it is a signe hee loveth us God loveth the stranger saith Moses Deutere 10.18 in giving him food and raiment Secondly To them that are in Christ these temporall and common favours of God are signes and pledges of his speciall love even by them the faithfull are confirmed in the assurance of his eternall love When Iacob saw that God had changed Esaus heart so that he looked and spake kindly to him hee saw Gods face and loving countenance toward him even in that I
the Spirit of Christ may be known which I will not therefore now make any mention of I will instance onely in foure effects of the Spirit whereby you may be able to judge whether you have received not the spirit of the world but the Spirit which is of God as the Apostle speaketh 1 Corinth 2.12 The first is your Charity the second is your Constancy in cleaving to the truth which you have received the third is your Taking to heart the cause of God and religion the fourth and last is your Sympathizing with the fellow-members of Christs mysticall body For the first of these There is no one grace whereby the Spirit of Christ may be better and more sensibly known to dwell in us than charity and meeknesse of spirit Iohn Baptist saw the Spirit descending from heaven like a dove and it abode upon Christ as we read Iohn 1.32 I beseech you saith the Apostle 2 Corinthians 10.1 by the meekenesse and gentlenesse of Christ. As if he had said Of all the graces of the Spirit that did abound in Christ his meekenesse and gentlenesse did most excell And we shall finde that this is oft mentioned for a certaine signe of a man that is in Christ. By this shall all men know that ye are my disciples saith our Saviour Iohn 13.35 if ye have love one to another As if hee should say This is so evident and conspicuous a marke of one that is in Christ as not themselves onely but others also all men may know them by this Beloved let us love one another saith the Apostle 1 Iohn 4.7 for love is of God and every one that loveth is borne of God and knoweth God He that loveth not knoweth not God for God is love saith he Vers. 8. And Vers. 12. If wee love one another God dwelleth in us and his love is perfected in us And Ver. 16. He that dwelleth in love dwelleth in God and God in him My little children saith he againe 1 Iohn 3.18 19. let us not love in word neither in tongue but in deed and in truth And hereby we know that we are of the truth and shall assure our hearts before him As if he had said A man may confidently assure himselfe that hee is in Christ and that hee hath the Spirit of Christ in him if hee love his neighbour unfeignedly not in word onely but in deed if hee unfeignedly desire to doe him what good he can O that we would impartially examine our selves in this first point beloved now especially that we are to prepare our selves to the Lords Table If thou be not in charity certainely thou hast not the Spirit of Christ and consequently thou art none of his I know well that many that have not Gods Spirit but are meere carnall men use to glory much in their charity and thinke they farre excell any that professe religion in this vertue But if there could ever have beene any true love to man and such as God approveth of in any soule that is not regenerated and sanctified by the Spirit of God certainely neither our Saviour himselfe nor his holy Apostle would have spoâken so of love as you heare they have done No no the holy Scripture is most plaine in this point that no man hath any true charity in him but he only that is truly regenerate By this we know that we love the children of God saith the Apostle 1 Ioh. 5.2 when we love God and keepe his commandements As if he should say All true love to men proceedeth from the love we beare to God as from the root and fountain This is love saith he 2 Ioh. 6. that we walk after his commandements As if he had said We cannot love our neighbour as we ought unlesse we love him out of conscience towards God and in obedience to his commandement The end of the commandement is love saith the Apostle 1 Tim. 1.5 out of a pure heart and of a good conscience and of faith unfeigned As though he should have said No man can have true love till he have first a pure heart and a good conscience and faith unfeigned I will therfore shew you how true Charity is to be tryed how you may discern and know whether you love your neighbour as you ought to love him and as no man that hath not the Spirit of Christ was ever able to do Try this First By the love thou bearest to all men Secondly By the loue thou bearest to them that have wronged thee and are thine enemies Thirdly By the love thou bearest to them that feare God especially Lecture CXLIII On Psalme 51.7 March 23. 1629. NO man hath true charity in him First that doth not love all men Secondly that doth not love his enemy Thirdly that doth not love such as feare God especially For the first They that have the Spirit of Christ in them do unfeignedly love all men See this plainely in that prayer of the Apostle 1 Thes. 3 12. The Lord make you to increase and abound in love saith he one toward another and towards all men How can this bee will you say Must wee love such as are wicked men Doth not the Holy Ghost make this a speciall note of a lewd and gracelesse man to love them that are wicked They hate the good saith the Prophet Mica 3.2 and love the evill Was not Iehosophat though otherwise so good a man greatly blamed for this Shouldst thou love them saith the Prophet Iehu to him 2 Chron. 19.2 that hate the Lord Therefore is wrath upon thee from before the Lord. Doth not David glory in this as in one principall evidence of the truth of his heart that he did hate wicked men I have hated them saith he Psal. 31.6 that regard lying vanities that is I have hated all idolaters And 139.21 22. he appealeth to the Lord concerning this and glorieth of this even before the Lord Do not I hate them O Lord saith he that hate thee I hate them with a perfect hatred I count them mine enemies I answer That in all these places there is no more meant but this First That wee must hate their sinne and that that is evill in them And that we are bound to hate even in the best men and in those persons whose persons we are most bound to love Ye that love the Lord saith the Psalmist Psalme 97.10 hate that that is evill There is no love of God in that man that hateth not sinne wheresoever hee seeth it even in his owne child in them whom he doth most dearely love Secondly that we must shew our dislike even to the persons also of scaâdalous and lewd men For first we may give them no countenance but shew our dislike by shunning all voluntary familiarity and kindnesse unto them while they continue such Have no company with him saith the Apostle 2 Thes. 3.4 that he may be ashamed I have hated the congregation of evill doers saith David Psalme
Matth. 5.4 for they shall bee comforted I will dwell with him saith the Lord Esay 57.15 that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones For 1. then and never till then wee will in our judgements value and prize Gods favour in Christ above all things in the world and say with David Psal. 63.3 Thy loving kindnesse is better then life Shew us the father saith Philip to Christ Iohn 14.8 and it sufficeth us This hee spake indeed out of ignorance and curiositie but thus speaketh the humbled soule advisedly Let mee but see my heavenly father reconciled to mee in Christ and the light of his countenance shining upon me and I have enough though I had nothing else in the world And on the other side the humbled soule doth say that without this though hee had all the world he hath nothing but is ready to say with Paul Phil. 3.8 I count all but as dung without Christ. â Then when we are soundly humbled and never till then wee will hunger and thirst after Christ and desire Gods favour in him more earnestly and eagerly then any thing in the world It was the voice of an humbled soule that wee read Psal. 42.1 â As the Hart panteth after the water brookes so panteth my soule after thee ô God my soule thirsteth for God And they that can thus thirst after Gods favour shall be sure to obtaine the assurance of it Blessed are they that hunger and thirst after righteousnesse saith our Saviour Matth. 5.6 for they shall bee satisfied And what marvaile is it then that there bee so few that attaine to this assurance alas there bee few that prize it as they ought few that thirst after it because few that are soundly humbled in themselves for their sinnes Lecture LXXXIII on Psalme 51.6 March 4. 1627. THE fourth thing that they must doe that desire to get and preserve in themselves a comfortable assurance of Gods favour is this They must nourish in their hearts a constant care to please God in all their wayes and a feare to offend him in anything For 1. None but such can possibly get or keepe any true assurance of Gods favour 2. All such shall certainely attaine unto it For the first You may heare some wicked men glory much in the assurance they have of their owne salvation and pronounce peremptorily of many a servant of God that all their profession is no better then hypocrisie because they are so full of feares and so doubtfull of their salvation A wise man feareth saith Solomon Prov. 14.16 and departeth from evill the godly mans doubts and feares keepe him from many a sin that otherwise he should fall into but the foole rageth and confident hee sinneth outragiously and yet is confident But this is but a vaine presumption this can be no true assurance certainely It is not possible for any man that wittingly liveth in any knowne sinne to have any true assurance of his salvation or of the favour of God Let us draw neerâ saith the Apostle Heb. 10.22 with a true heart in full assurance of faith But how may a sinfull man attaine to this high priviledge to bee able to draw neere to God with that boldnesse and full assurance of faith that God beareth a fatherly love unto him He telleth us that in the next words alluding in his speech to the manner of such as did draw neere to God under the ceremoniall law having our hearts sprinkled from an evill conscience and our bodies washed with pure water As if hee had said without a man be both justified and delivered from the guilt of his sinnes by the bloud of Christ and sanctified and delivered from the dominion of sinne by the spirit of Christ it is not possible for him to draw neere unto God in full assurance of faith Let the man that hath the strongest faith and the most comfortable assurance of Gods love once give himselfe liberty to commit any grosse sinne and hee must needes loose his comfort and assurance of Gods love Certainely our iniquities as the Prophet speaketh Esay 59.2 will separate betweene us and our God and our sins will cause him to hide his face from us See the proofe of this in David Who ever had more comfortable assurance of Gods favour then hee sometimes had The Lord is my light and my salvation saith he Psal. 27.1 whom shall I feare But when hee had once given liberty to himselfe to sinne against his conscience in the matter of Vriah see how all his comfort in the assurance of his salvation and of Gods favour was quite lost Restore to mee saith hee Psal. 51 1â the joy of thy salvation But what speake I of grosse sinnes Let a Christian but grow worldly and secure let him but remit any thing of that watchfulnesse and care that was wont to bee in him to take heed to his wayes of that feare to offend God in any thing of his diligence to serve and please the Lord and his comfortable assurance of Gods favour will bee lost See an example of this in the Church the spouse of Christ. Cant. 5.2.6 It is said verse 6. her beloved had withdrawne himselfe and was gone shee lost the comfortable assurance of his love How lost she it Not by any grosse sin but meerely by her lazinesse and wordly security by that answer she gave him verse 3. I have put off my ââat how shall I put it on I have washed my feete how shall I defile them As if she had said I am now at ease and quiet and by opening unto thee by hearkning and yeelding unto thee in every thing I should put my selfe to a great deale of trouble and labour that I am now eased of Thus lost shee her sweete assurance of Gods love then and thus doth many a soule loose it at this day That exhortation therefore that the Apostle giveth to the Hebrewes 6.11 is necessary for every one of us Wee desire that every one of you saith he shew the same diligence to the full assurance of hope unto the end As if he had said ye have good things in you now such as accompany salvation you have now much labour of love yee have ministred unto the Saints and yet do minister but if you would have full assurance of your salvation be diligent to doe so still even unto the end if you grow negligent and carelesse in these duties hereafter this full assurance of salvation you will certainly loose A full and well grounded assurance of our salvation and of the favour of God will not bee gotten in a day or two without good proofe and experience wee have had of the worke of Gods grace in us it will never be gotten And when we have gotten it we may easily loose it againe if either wee give liberty to our selves in knowne sinnes or grow secure and carelesse in taking heed
The Lord hath forsaken me Thou art troubled with strong and fearefull tentations unto desperation Well for all this if thy heart bee upright though thou perceive it not nay if ever it were upright certainely they shall end in joy Marke the perfect man and behold the upright As if he had said It is our great sinne that we observe no better the manifold examples and experiments God giveth us of this for the end of that man is peace Yea proportionable to the measure of thy desertion and discomfort shall thy joy be in the end According to the comparison the Lord useth in this case Ps. 7.11 Light is sowen for the righteous and gladnesse for the upright in heart And 126.5 They that sow in teares shall reape in joy Proportionable to the seedâesse of their sorrow shall the harvest and crop of their joy be Now then to conclude all that I have said of these motives seeing there be so many promises made so many excellent priviledges belonging to them that are upright in heart let us not any longer content our selves with shewes of goodnesse with professing and thinking we are Christians we feare God we serve him But let us be ashamed of and bewaile and strive against our hypocrisie and our halting with God Let us labour to attaine to that uprightnesse of heart which we have heard at large described to us out of Gods Word and which the Lord our God so much delighteth in And for our helpe herein I will shew you some of the principall meanes which God hath in his Word directed us to use for the obtaining of it And I will passe over them as briefly as I can First It is not possible for a man to have an upright heart till his heart have first been truly humbled for sin Behold saith the Prophet Hab. 2.4 his soule which is listed up is not upright in him It must be humbled before it can be upright As when a bell is crackt it can never be mended till it have beene first broken in pieces and melted and cast a new so before the heart of man that is so full of cracks and unsoundnesse can be made sound and whole it must first be broken David could not rid himselfe of that guile that was in his heart till he tooke this course till with an humbled soule hee did acknowledge against himselfe his wickednesse to the Lord as is plaine Psal. 32 2-5 Secondly He that would have an upright heart must labour for a true faith for assurance of Gods fatherly love to him in Christ. Let us draw neere saith the Apostle Heb. 10.22 with a true heart in full assurance of saith For it is faith onely that purifieth the heart as the Apostle speaketh Acts 15.9 as from all other corruptions so from that falshood and hypocrisie that is in it by nature When David had professed Psal. 16. â that he had walked in his integrity he nameth this to be the cause of it and the meanes whereby hee was brought unto and preserved in this integrity verse 3. For thy loving kindnesse is before mine eyes when wee once know that the service we doe is unto our father that hath so dearely loved us this will make us serve him heartily and unseignedly Thirdly He that would have and keepe an upright heart must take heed of living in any knowne sinne of doing any thing against his conscience Keepe thy servant from presumptuous sinnes saith David Psal. 19.13 let them not have dominion over me then shall I be upright The end of the commandement is love saith the Apostle 1 Tim. 1.5 out of a pure heart and a good conscience Purity and truth of heart can never be had or preserved without a good conscience Fourthly He that would have an upright heart must thinke oft of this and keepe it in his minde that Gods eye is upon him wheresoever he is and whatsoever he goeth about This the Lord himselfe prescribeth unto Abraham Gen. 17.1 as a meane to breed and preserve uprightnesse of heart in him Walke before me saith he and be thou upright By this meanes Paul kept his heart upright in his ministery and so may we do now from seeking his owne praise or advantage or the humouring of men As of sincerity saith he 2 Cor. 2.17 as of God in the sight of God so speake we in Christ. By this meanes Noah kept himselfe upright in a most corrupt age and so may we do now as bad as the times are Noah was a just man saith the Holy Ghost Gen. 6 9. and upright in his generations Noah walked with God He looked not to the practise of men but set the Lord alwaies before him and walked as in his sight and presence and that kept him upright By this meanes the Church and people of God kept themselves upright in times of extreame trouble and persecution and so may we doe when the like times shall come upon us All this is come upon us say they Psal 44.17 18. even all that they had mentioned in eight verses before yet have we not forgotten thee neither have we dealt falsly in thy covenant our heart is not turned backe Why What was it that kept them from halting with God in such a time as that was That they tell us verse 21. even the consideration of this thaâ they could not hide themselves from God they were ever in his eye Shall not God search this out say they for he knoweth the secrets of the heart Certainely a secret Atheisme that lodgeth in our breasts whereby either we beleeve not or remember not that Gods eye is upon us is a chiefe cause as of all other foule sins according to that Ezek. 9.9 The land is full of bloud and the city full of perversenesse for they say the Lord hath forsaken the earth and the Lord seeth not so is it a chiefe cause of all that falshood and hypocrisie that is in our hearts Fiftly and lastly He that would have an upright heart must diligently observe the falshood and hypocrisie of his own heart how apt it is to halt and dissemble with God in every service he doth unto him and out of an humbled soule for it complaine much to God of it and beg helpe of him against it By this meanes David here laboureth to get an upright heart he complaineth to God in this verse of the want of that truth in the inward parts which God so much delighteth in for as we have heard he speaketh of that here for the aggravation of his sin and then he beggeth of God helpe against this falshood of his heart verse 10. Create in me a âleane heart ô God and renew a right spirit within me And so doth he likewise Psal. 119.80 Let my heart be sound in thy statutes that I be not ashamed As if he had said O Lord give me a sound heart And certainely one chiefe cause why hypocrisie so much prevaileth that increaseth
his eyes and let him see his owne estate he found himselfe to be a most wretched man for all his morall righteousnesse O saith he there was not a viler wretch in the world than I was for all that Of all the sinners in the world saith he 1 Tim. 1.15 I was the chiefe He esteemed no better of all his civill righteousnesse than of dung that he might win Christ which he knew he could never do so long as he put any confidence in that till he renounced and loathed that And so will it be with every one of you beloved when God shall be pleased to open your eyes as he did his servant Pauls you will see then your case is most wretched for all your civill honesty you will see that you that tooke your selves to be such honest and just men are the chiefe of sinners you will see that though as you have heard your just dealing with men your fidelity your kindnesse and mercifulnesse are in themselves good things and pleasing to God yet God is never a whit the better pleased with you for them They that are in the flesh in their naturall estate unregenerated unconverted by the Word and Spirit saith the Apostle Rom. 8.8 cannot please God Nothing that is in them nothing that they do can please God And Heb. 11.6 Without faith it is impossible to please God Till by a lively faith thou knowest thy selfe to be in Christ thou canst have no hope that any thing thou dost doth please God Two evident reasons there be for this First because Christ is the onely fountaine of all true goodnesse As the branch saith our Saviour himselfe Ioh. 15.4 cannot heare fruit unlesse it abide in the vinâ no more can ye except ye abide in me And Vers. 5. Without me ye can do nothing Till by faith we are ingrafted into Christ we can beare no good fruit Secondly Because whatsoever the naturall man doth though it be for the substance of the action good as I have shewed you it is because it is commanded of God yet he doth it not well that is with a good heart and therefore cannot please God in his doing of it For the Lord is pleased with nothing that we do unlesse it be done with a good heart The Lord looketh to the heart saith he 1 Sam. 16.7 Give to every man saith Salomon in his prayer at the dedication of the temple 1 King 8 39. according to his wayes whose heart thou knowest As if he had said As thou seest his heart to be for thou even thou onely knowest the hearts of all the children of men Now no naturall man no man that is out of Christ can possibly do any good thing with a good heart For it is faith that purifieth the heart Acts 15.9 And nothing is done with a good heart that is not done out of love to God and care to please him By this we know saith the Apostle 1 Ioh. 5.2 that we love the children of God when we love God and keepe his commandements Observe two things in these words 1. That we can never love our neighbour aright unlesse we first love God and the love we beare to our neighbour doth proceed and grow from the love we beare to God 2. That we can never do any thing that God hath commanded us well and with a good heart till we first love God and do it out of love unto him Now no naturall man can do that that he doth in love to God and care to please him but out of self-selfe-love and by-respects For if he did he would love Gods Word he would make conscience of one commandement of God aswell as of another specially of the commandements of the first Table which are the greatest commandements Mat. 21.38 Nay it is not possible for any man truly to love the Lord till he be first by faith perswaded of Gods love to him in Christ. It is faith that worketh by love saith the Apostle Galat. 5.6 We love him saith the Apostle 1 Ioh. 4 19. because he loved us first And what love of God to us is it that breedeth in us a true love to him againe Surely not his common love but when we once know by faith that he so loved us that he gave his Sonne for us then we shall truly love him and out of love keepe his commandements and never till then Herein is love saith the Apostle 1 Iob. 4.10 not that we loved God but that he loved us and sent his Sonne to be the propitiation for our sinnes And thus you see no naturall man can find sound comfort in any goodnesse that is in him or done by him Lecture CXXXIV On Psalme 51.7 Decemb. 8. 1629. IT followeth now that we shew the truth of this third Motive in that goodnesse also that is to be found in many an hypocrite And in the handling of this we will observe the same method that we did in the former First It cannot be denied but there is some goodnesse to be found in many an hypocrite yea much more goodnesse is to be found in him than in the meere naturall man This will evidently appeare unto you in three points First The goodnesse of the civill and morall man is seene onely in the duties of the second Table and exercised towards man he is all for man just kind mercifull unblameable towards man but he is nothing for God carelesse of that service that is done directly and immediately unto him But the hypocrites goodnesse is seene most in the duties of the first Table and shewed in such things as do more directly and immediately concern the Lord himselfe And these are doubtlesse the chiefe duties The first Table is the first and the great commandement as our Saviour himselfe calleth it Matth. 22.38 Secondly The civill mans goodnesse is moved and guided onely by the dimme light of nature or by the opinion and custome and example of men But the hypocrite is directed and moved by a farre more cleare and excellent light even by the light of the Word The Word and the Ministery thereof hath wrought a change in him and drawne him to do that that he doth As it is said of Herod Marke 6.20 that when he heard Iohn he did many things Yea he is in some sort made partaker of the Holy Ghost as the Apostle speaketh Heb. 6.4 And from hence ariseth a third difference That the goodnesse that is in many an hypocrite doth more nearely resemble the goodnesse that is in the regenerate man and is more hardly distinguished and differenced from it than the goodnesse of the civill man doth as is evident by the daily complaints of many a good foule I will instance but in five particulars wherein you may see how much goodnesse there may be in the man that is but an hypocrite above that that there is in the meere naturall man be he never so civill and morall a man The first is his affection to the Word of
causes to be comfortable Ibid. 2 that they serve God without alacrity because they cannot do it so well as they would p. 365. Five things to be observed in the disposition of our master that should cause us to serve him cheerefully Ibid. 366. Lect 74. The heart is the seate of truth and when a thing may be said to be done or spoken in truth and sincerity p. 363. The Lord highly esteemes of the truth uprightnesse of the heart for 1 The Lord cannot abide we should halt with him but lookes for and desires uprightnesse in every service we do unto him Ibid. 2 This he delights in 3 This is all he requires 4 He valueth all our actions according to this hee esteemes highly of a little grace where hee seeth this and will beare with many frailties and taketh nothing in good part where this is wanting p. 369 5 He accounts him a perfect man that hath this p. 370. Foure reasons for this p. 371. Lect 75. Necessary we should diligently examine whether our heart be upright for 1 This is an hard thing to be knowne as appeares 1 by experience both of good and bad men 2 by the testimonie of God himselfe p. 372. 3 By reason because many things are like to true grace p. 373. Yet 2 this is possible to bee knowne a man may get assurance of this that his heart is upright this is proved three wayes Ibid. 374. 3 To be certaine of this will yeeld us unspeakable comfort p. 375. Lect. 76. He that hath any one saving grace in him is no hypocrite but hath an upright heart p. 376. He is no hypocrite that is apt to suspect himselfe and fearefull to be deceived in this point Ibid. The hypocrite useth to be confident p. 377. God beares most tender affection to his weake ones p. 378. Our conscionable care to obey God and leade an holy life is a sure note of uprightnesse and more sure and sensible then the former p 378. Obj. Many hypocrites and naturall men hath done sundry good workes Answ. These no good workes indeed p. 379. Lect. 77. The first property of a good worke and of true goodnesse is this it must be materially good Nothing is truly good that wee doe unlesse it be done by the direction and warrant of the Word p. 380. The Word is an absolute patterne and rule for 1 In it we may have cleere and perfect direction for every duty of holinesse and righteousnesse 2 Nothing can be a sin that God hath commanded p. 381. 3 The least thing he hath appointed us to do is a good worke p 382. 4 Nothing wee doe can bee a good worke unlesse done by direction of the Word 5 Though it be commanded of God yet if in the least circumstance we swerve from the direction of the Word the worke is not good in Gods strict account Yea 6 God is highly provoked with it though never so good in shew if not done by direction of his Word p. 383. They make the Word onely the rule of our life and cleaving to it a note of an upright heart p. 384. Therefore 1 Exercise thy selfe in the study and meditation of it Ibid 2 take heed of will-worship and making conscience of and being religiously strict in the observation of such things as God hath given us no direction for in his Word p 385. 3 Take comfort in thy estate if thou love and delight in the Word of God and depend upon it p. 386. Lect 78. The love of God is the root of all true obedience and righteousnesse p. 386. That may be well done that 's done out of feare of Gods judgements 387. but it must be out of such a feare is mixed with love p. 388. The true love of God is a certaine signe of an upright heart Ibid. 389. No wicked man doth indeed love the Lord p. 390 391. Lect. 79. One may bee subject to slavish feares yet truly love the Lord p. 392. The reasons therefore 1 Their owne weaknesse both naturall and sinfull p. 393. 2 The hand of God who seeth this good for his servants Ibid and that in three respects p. 394. Yet its evident the faithfull notwithstanding these feares do indeed love God by six notes Ibid. p. 395. The faithfull must strive against these feares Ibid. Six meanes whereby they may do this p. 396. Lect. 80. All true love to God all true piery and uprightnesse of heart proceeds from faith for 1 that onely knits us to Christ 2 That onely perswadeth us of that love of God to us as is able to breed in us the true love of God p. 397. Though many that have no faith are perswaded God loves them and God doth indeed love such p. 398. But that love that 's wrought in men towards God by his common favours appeares to be unfound in three points Ibid. 399 400. True faith assures of such a love of God to us as cannot but kindle in us an unfeigned love to God p. 400 401. Lect. 81. Rest not in the common favours of God and fruits of his love till thou have got assurance that he loveth thee with his speciall love p. 401 402. In this point three sorts offend much Ibid. Motives to this 1 This love of God is an everlasting love 2 This would free the heart from vexing feares 3 Bring with it unto us all good things p. 403 404. 4 This would make Gods commandements and every duty easy to us Ibid. 5 This would cure the stone in the heart and make our hearts soft p. 405 Lect. 82. Five meanes to be used to get assurance of Gods love to us in Christ p. 406. 1 Be perswaded that it s not impossible to get this assurance Ibid. 2 Binde thy selfe to a conâstant and conscionable use of the Word the Lords Supper and prayer Ibid. p. 407. 3 Seek to be more humbled in the apprehension of thine owne wretchednesse seeke the Lords favour with a more humbled soule p. 408. Lect. 83. Fourthly nourish in thy heart a feare to offend God and a care to please him in all things p. 409. None but such can have any true assurance of Gods favour and all such shall have it Ibid. p. 410. Fiftly rest by faith upon Christ and cleave to him Ibid. There may be true faith where there is no assurance of salvation p. 411. The nature of true faith consists in foure acts of the soule viz. 1 True knowledge of Christ and of that which the Gospell revealeth concerning him viz. that Christ is an all-sufficient Saviour that hee is offered in the Gospell to me as well as to any other Ibid. and how and upon what termes hee is offered to me in the Gospell viz. If I will receive him in a matrimoniall covenant pag. 412. 2 The assent and credit the minde gives to all this that the Gospell hath revealed concerning Christ 3 The consent that the will gives to this blessed offer
when the heart accepts of and embraceth it Ibid. 4 a resting and relying upon Christ and him alone p. 413. He that can with an humbled heart cast himselfe upon Christ alone and rely upon him for obtaining Gods favour shall certainly obtaine assurance and comfort in the end Ibid. Lect. 84. True grace goeth through the whole man and worketh a totall change in him pag. 414. Yet is 1 there in the bâst 2 defect throughout in the measure and degree of grace p. 415. 2 There is in every faculty much old âeven remaining still in the best 3 Corruption is more sensible in every faculty then grace is p. 416. Three things argue truth of grace to be in the whole man even where the pââty himselfe sometimes cannot discerne it viz. conflict mourning desire Ib. p. 417. The vanity of those that glory in the uprightnesse of their hearts though no grace appeare in their outward man Ibid. 418. Lect. 85. He that hath truth of grace in him makes conscience of the whole will of God in one point as well as in another p. 419. Though no man can keepe all nor any one commandement Legally yet Evangelically every Christian doeth in his minde and will p. 420 A man may have an upright heart though he be more âlack in some duties then in some others more apt to offend in some sins then others and two reasons of that p. 421. Yea a mans heart cannot be upright unlesse hee make more conscience of those things God hath laid most speciall charge upon us for then of others p. 422. viz. 1 matters of substance more then matters of circumstance 2 duties of our particular callings more then generall duties Ibid. 3 duties that concerne our selves more then such as concerne others p. 423. Lect 86. The upright hearted man shewes his equall respect to al the coÌmandements 1 He desires to know the whole will of God in all things that concerneth him to know An ill signe to desire to know more then God is pleased to reveale or to be inquisitive in that that concerneth others more then our selves or to desire to know things that are no way usefull to our edification p. 423. But it s a good signe to be desirous to know the will of God in all things that concerne us p. 424. There 's little uprightnesse of heart in them 1 That care not for knowledge but despise the meanes thereof 2 Never enquire after the will of God in those things that concerne their own practise Ibid. 3 purposely than the knowledge or some truth p. 425. 2 He maketh conscience of every sinne of one as well as another Ibid. 1 Of his darling sinne that sin which naturall inclination or custome or profit or pleasure hath made dearest to him Ibid. 2 Of secret as well as open ââs which are of three sorts p. 426. 3 Of small sins as well as of grosse sins Ibid. 3 Hee maketh conscience of every duty God hath commanded him of one as well as of another he desires and stââves to attaine to every grace p 427. Lect. 87. True saving grace is durable everlasting p. 428 A man may 1 Seeme to have saving grace by profession in the judgement of the Church and fall from it Ibid. 2 Hee that hath in truth many of the common gifts of Gods Spirit may loose them and fall away p. 429. 3 He that hath saving grace in truth may seeme to himselfe to have lost it utterly p. 430. yet true saving grace is of a lasting permanent and continuing nature Ibid. We should highly prize and esteeme of grace above al other things 1 because it is the surest way to get all other good things 2 It will make all other good things comfortable to us 3 whereas all things are transitory this is durable substance p. 431. Take heed of declining and falling from grace Ibid. For 1 Though the seed of grace be incorruptible yet a Christian may loose the sense of grace and the vigour and operation of grace in these respects the Spirit may be quenced foure waies 2 Every man is of himselfe exceeding proue to quench the Spirit thus 3 Feare of falling away is the meanes to keepe us from falling 4 Constancy in well doing and an uniformity in a Christian course is an inseparable property of true grace p 432. Lect. 88. He that would approue the uprightnesse of his heart must not content himselfe to abstaine from evill and do good unlesse he do this in the right manner p. 433 viz. 1 to the right end p. 434. c. 2 Not with th' outward man only but feelingly and with the heart p. 437. 3 In humility p. 438. Lect. 89. The third and last signe of uprightnesse is when a man can finde in himselfe that notwithstanding all his failings in practise and obedience yet God hath his heart viz. hee doth 1 in his minde allow and consent to the law and word of God in all things 2 in his will unfeignedly desire and purpose to please God and doe his will p. 438. Truth of grace better discerned by this then by any performance we are able to make p. 439. as may appeare 1 by the Lords describing good men by this rather then by ought else Ibid. 2 By the comfort the best men have found in this rather then in ought else Ibid. 3 By the high account God makes of this more then of ought else p 440. for 1 hee accepts the will for the deed Ibid. 2 he esteemes more of the will then of the deed 3 where hee hath wrought the will hee will also worke ability to do p. 441. Obj. Every wicked man will blesse himselfe in this who hath good desires p. 443. Answ. 1. admit wicked men take offence this truth must not be concealed 2 No wicked man hath any good and unteigned desires to doe well as appeares by five differences betweene their desires and the desires of the regenerate p. 442 443. Lect. 90. Their folly and sinne is great that refuse Gods service and to be soundly religious out of this conceit that the conscionable profession and practise of religion is too heavie a yoake and bondage p. 444. Hee that will be Gods servant must 1 depend upon him 2 do his wil Ibid. 1 Satan hath many more servants then God Ibid. 2 yet his service most toilesome drudgery and so is not the Lords 3 The service most men doe to Satan they doe it willingly and cheerefully not so to God p. 445. Sundry reasons there are of this why men so shun Gods service viz. 1 because there bee so few goe that way 2 They should make themselves odious to all men 3 Gods servants are much subject to trouble 4 full of faults 5 Gods service is spirituall But the chiefe reason is this that they thinke Gods service an intollerable bondage p. 446 447. But this is not foe for Lect. 91. 1 Religion doth not abridge man of lawfull liberties delights
hath given to them that cleave constantly to his truth p. 769. The faithfull themselves have found much comfort in this p. 770. Lect. 145. The Spirit of God wheresoever he dwellâ will teach and effectually perswade the heart in the truth of religion p. 771. No man can grow to certainty in matters of religion by any other meanes but by the teaching of the Spirit and proportionable to the measure of the Spirit of sanctification that a man hath shall his certainty be p. 773 774 Yet is not this to be accounted every mans private Spirit p. 775. The Spirits teaching to be judged by the Word Ibid. The ministery of the Word is the meanes whereby the Spirit useth to teach men p. 776 They whom the Spirit hath once taught and perswaded will certainely persevere in the truth Ibid. Lect. 146. Th'exhortation to constancy in the truth is very needfull and that even in these daies p. 777. by reason 1 that Papists increase 2 the multitude of other erroneous spirits 3 the generall decay of the zealous love of religion and of the life power of it p. 778. 1 Motive to constancy Corruption in judgement is the most dangerous corruption of all other p. 779 780. 2 Motive He that falls from the truth and embraceth errour was never taught of the Spirit p. 780. Though in some things of smaller moment the faithfull may be subject to errour and errors of that nature should not alienate Christians one from another yea in fundamentall points for a time Ibid. 781. Lect. 147. Though our perseverance in the truth be to be ascribed to the Lord alone yet he worketh it by meanes and will have us to bee agents in this work our selves p. 782 783. 1 We must carefully shân all things whereby we may be in danger to be corrupted and drawne from the truth viz. 1. We must shun the hearing and conferring with them that are hereticks and seducers and the reading of their books We should not long to heare what they can say for their errors or against the truth p. 784. 2 Wee must take heed of affecting the knowledge of intricate curious and unprofitable points p. 785. There is a desire of knowledge which is commendable and no Minister should mislike in his hearers p. 786. Yet is there a desire of knowledge that is most dangerous Ibid. 1 When wee desire to know more of Gods matters then hee hath pleased to reveale in his Word Ibid. 2 When neglecting other things we seeke the knowledge of those high points onely that are above our capacity to understand and busie our selves in matters of controversie p. 787. 3 When wee desire knowledge onely for knowledge saâe without respect to the use and profit we may make of it for our edification in faith and holinesse p 788. Lect. 148. He that desires to hold fast his profession must use the meanes whereby hee may bee established in the truth and preserved from falling away from it foure directions are given us in Gods booke for this p. 788. 1 Hee must ground himselfe well in the knowledge of the truth and labour to bee assured upon good grounds that it is indeed the truth he holdeth Ibid. 1 Hee must acquâânt himselfe with the maine principles of religion and seeke to be perfect in them p. 789. 2 examine by Scripture what ever hee heareth or readeth and labour to get good proofes of Scripture for whatsoever he holdeth p. 790. 2 He must labour to take to heart that which he knoweth love it and make conscience to practise it He that by reading or hearing seeketh knowledge with an honest and good heart shall hold fast that which he professeth and none but he p. 792 793. Lect. 149. 3 He must take heed of declining from or forsaking the least truth his conscience hath beene convinced in Two things there bee that deceive men in this case p. 793 794. Though some truths be of greater moment then others yet it s a dangerous sin to be willfully ignorant of any truth God hath revealed or forsake it when we know it upon conceit that it is but a trisâe for 1 nothing that God hath revealed is of small moment or lightly to be accounted of 2 a man may make himselfe abominable to God by forsaking wittingly the least truth or receiving the least errour p. 794. 3 the best way to keepe us from falling from the truth in the maine points is to make conscience of falling from the least truth p. 795. 4 He must be constant in a conscionable use of all Gods ordinances 1 the ministery of the Word p. 796. 2 the Sacrament of the Lords Supper 3 prayer p. 797 798. Lect. 150. Every one that hath the Spirit of Christ will take to heart the cause of God and his holy religion p. 798. 1 No man can have the Spirit of Christs unlesse he love God unfeignedly above all things els Ibid. 2 He that doth thus love God must needs be zealous for God grieved and troubled to see him dishonoured 3 He that hath any true zeale to God in him will shew and expresse it principally towards the house and worship of God p. 799. More particularly 1 He that hath the Spirit of Christ must needs rejoyce to see or heare that the true religion of God doth prosper and that the purity of it is restored or set up any where p. 800. 2 He that hath the Spirit of Christ will rejoyce in the frequencie and fullnesse of Church-assemblies 3 In the plentifull and free preaching of the Word p. 801. 4 Hee will rejoyce to see and heare that the ministery of the Word is fruitfull among them that enjoy it and powerfull to reforme their hearts and lives p. 802 803. Lect. 151. Three Reasons and grounds of the former doctrine 1 He that hath the Spirit of Christ cannot but love the persons of all men and we love no man unlesse wee love his soule and unfeignedly desire his salvation grieve to see his soule in danger of perishing p. 803. He that desires the salvation of all will joy in the plentifull and sound preaching of the Word p. 804. Though God can save men without preaching yet he doth not ordinarily without it and its a fearefull signe hee meaneth not to save them he denieth preaching unto Ibid. 805. Though all bee not saved that have preaching yet it s a cause of comfort to see sound preachers abound p. 805. A man that hath no truth of grace in himselfe may yet be a meanes of conversion to others Ibid. 2 The respect wee have to the state and Church wherein we live which we are bound to love p. 806. 1 Nothing will make the state and Church so honourable as the liberty of the Gospell 2 nor so strong and peaceable 3 nor so prosperous and plenteous in blessings p. 806 807. On the other side nothing will sooner deprive it of all blessings then the neglect and opposing of religion p.
and filthinesse we must declare 1. In our speech Col. 4.6 Let your speech be alway with grace seasoned with ââlt Even Ministers tho they may lawfully speake of womens matters and even of those marriage duties that are most secret Levit. 12. 1 Cor 7 â 4 yet may they not speake of these things broadly nor rudely but with great gravity and purity 1 Tim. 5.2 2. In lookes and countenance for even therein a filthy and immodest heart is oft discovered 2 Pet. 2.14 Having eyes full of adultery 3. In our apparell and attire 1 Tim. 2.9 Let womân adorne themselves in modest apparell with shamefastnesse and sobriety 4. In the conscience we make even of our very thoughts Iob 31.1 I made a covenant with mine eyes why then should I thinke of a maide Secondly this Doctrine serves to reprove the extreame immodesty of these times and that liberty men take to speake filthily And surely in respect of this all that feare God have cause to bewaile and complaine with the Prophet Esa. 6.5 I dwell in the midst of a people of uncleane lips I know the excuses men make for this sin First that though they speake so they meane no hurt but their hearts are as good as theirs that are most precise but for this I say that it is not possible the heart should be cleane when the mouth is so filthy Matth. 15.18 Those things which proceed out of the mouth come from the heart and they defile the man And 12.34 Out of the abundance of the heart the mouth speaketh Secondly that they do it but in mirth and will you not say they allow men to be merry To whom I answer that this will be found a poore excuse one day For 1. Such mirth is expresly forbidden The Apostle having condemned among other sins foolish talking and jesting which are not convenient Ephes. 5.4 concludes his speech thus in the 6. verse Let no man deceive you with vaine words for because of these things commeth the wrath of God upon the children of disobedience 2. Our mirth extenuateth not our sins but aggravateth them rather and those sins are usually most outragious that we commit in our merriment Eccle. 2.2 Iââia of laughter it is mad 3. If thou hadst grace in thee thou wouldst finde that such mirth would end in heavinesse as Salomon speaketh Pro. 14.13 and grieve Gods spirit in thee Ephes. 4.30 Thirdly that if they do no worse but speake a little idly and vainely in their mirth they doubt not but they shall do well enough But to these I say that they are fouly deceived in thinking it so small a matter to offend in their speech as they shall perceive if they would consider well what our blessed Saviour saith Matth. 12.37 By thy words thou shalt be justified and by thy words thou shalt be condemned Hitherto we have heard in what termes this sin of David is expressed Followeth now that we consider the sin it selfe that was committed and the heinousnesse of it First in respect of the kinde and nature of his sins they were 1. Adultery of which Iob faith 31.11 12. This is an heinous crime yea it is an iniquity to be punished by the judges for it is a fire that consumeth to destruction and would root out all mine increase 2. He to cloake his filthy whordome committed murder also A sin that defileth the land where it is committed and the land cannot be cleansed of the bloud that is shed therein but by the bloud of him that shed it Num. 35.33 Yea what manner of person murdered he Not an innocent onely but him that was one of his worthies as appeareth 2 Sam. 23.39 yea he murdered with him sundry others of Gods people 2 Sam. 11.17 and that by the sword of Gods enemies giving occasion of insultation thereby 2 Sam. 12.9 Secondly in respect of the circumstances whereby it was aggravated greatly that is First in respect of the person that committed these sins 1. He was a man that had the remedy that God hath sanctified to keepe men from uncleannesse as Nathan telleth him 2 Sam. 12.2.11 2. These sins were not committed by him in the heate of his youth but when he was now ancient and had many children as appeareth by 2 Sam. 3.2 5. compared with 2 Sam. 5.13 14. 3. These sins were not committed by one before his conversion or that was a novice in religion but by a man that had attained to a rare degree of knowledge as himselfe professeth Psal. 119.99.100 and one that was of great note for the profession of the truth and had most solemnely bound and devoted himselfe to God Psal. 119.106 by one that had attained to a great sense of Gods favour as appeareth by that prayer of his Psal. 51 12. by one that had beene exercised with manifold tentations and so had had great experience in cases of conscience as appeareth by that he saith Psal. 40.12 The second circumstance that aggravateth his sin was the time when this whoredome was committed even when Gods host was gone out against his enemies 2 Sam. 11.1 that greatly increased his sin Deut. 23.9 When the host goeth forth against thine enemies then keepe thee from every wicked thing This may appeare also by Vriahs example 2 Sam. 11.11 Tho he was not with the host in person now yet should he have beene so much the more earnest with God in prayer for them as Moses was Exod. 17.9.11 This sin is therefore counted his chiefe sin and such wherein he sinned in a more presumptuous manner then in any other 1 King 15.5 And yet the man that did thus heinously sin was certainly a regenerate man and upright in heart a man of whom the Lord gives testimony 1 Sam. 13.14 that he was a man according to his owne heart From all which laid together this Doctrine will arise That the man that is truly regenerate and hath attained to a great measure of saving grace may fall fearefully into most odious sins For first admit the regenerate use not to fall into the same grosse sins againe that they have formerly repented of As it is said of Iudah that after he saw his sin that he had committed with Tamar Gen. 38.26 He knew her againe no more I do not deny but the regenerate may and do fall oft into the same smaller sins and infirmities that they have oft beene humbled for and repented of Yea it is also possible that they may fall into the same grosse and scandalous sins againe that they have formerly repented of But this I can say that they use not so to do and that we cannot in all the Scripture finde an example of any regenerate person that hath done so Iehosaphat sinned greatly in joyning in league with Ahaziah an enemy of God but after his sin was effectually discovered unto him 2 Chron. â0 37 he could not be drawne to do so againe 1 King 22 4â The like we see in âoah that fell
remedy and preservative against this presumption besides that which you have heard in the reasons of the Doctrine of these foure things First besides thine owne daily experience how few there be that rise againe when they are fallen that truly repent though God use never so many and so mighty meanes to bring them to it David thou seest here that was a far stronger man then thou could not do it he that had mortified his corruption much more and had more grace then thou could not repent after he had sinned and wilt thou feed thy selfe with such vaine hopes Thus Nehemiah presseth the example of Solomons weaknesse Neh. 13.26 Did not Solomon King of Israel sin by these things yet among many nations was there no king like him who was beloved of his God and God made him king over all Israel neverthelesse even him did outlandish women cause to sin Secondly Repentance is the mighty worke of God alone whom thou by thy sin provokest yea a rare gift of his it is and therfore presume not but be afraid to sin Phil. 2.12 13. Worke out your own salvation with feare and trembling for it is God which worketh in you both to will and to doe of his good pleasure Thirdly the longer thou continuest in any sin the harder will thy heart be and the more unable wilt thou be to repent Ier. 13. â3 They that are accustomed to do evill can as hardly be changed as the skin of a blacke-more or of a Leopard And the Apostle saith of them that were exercised in covetous practises they could not cease from sinne 2 Pet. 2.14 Fourthly the fouler the sinne is that thou committest and the more against the light of thy heart the harder will it be for thee to repent of it For smaller sinnes Davids heart was wont to smite him quickly â Sam. 24.5 2 Sam. 24.10 But now he had fallen into these foule sins we see how senselesse and impenitent he grew So speaketh the Holy Ghost of whordome Pro. 2.19 None that goe unto her returne againe neither take they hold of the paths of life And of drunkennesse Pro. 23.35 They have beaten me and I felt it not when shall I awake I will seeke it againe The second use of the Doctrine is to teach us that seeing hardnesse of heart and impenitency doth usually follow the committing of sin specially presumptuous sins sins against knowledge even in Gods own children to esteeme this a judgement of God greatly to be feared and trembled at There be many men that have hearts like to Leviathan as the Lord speaketh Iob. 41.24 His heart is as firme as a stone yea as hard as a piece of the neither milstone That can commit grosse sins and live daily in them without all trouble of conscience feele no burden in them but esteeme them as light as a feather and can go away merrily with them And this they count their great happinesse that they are not like your professours alwaies troubled in their minds they thanke God they have quiet consciences Zach. 11.5 Their possessours slay them and hold themselves not guilty and they that sell them say Blessed be the Lord for I am rich O the state of these men is fearefull I advise thee that fearest God to take heed of this judgement to tremble at it and strive against it And to move thee unto it consider First this is the chiefe judgement and marke of Gods wrath in this life of all other Pharaoh of whom the Lord saith Exod. 9.16 For this cause I have raised thee up to shew on thee my power As if he had said what I can do against mine enemy was thus plagued Exod 9.12 Better it were a great deale to bee delivered up to Satan then to a mans owne lust For of that judgement the Apostle saith 1 Cor. 5 5. It serveth for the destruction of the flesh that the spirit may be saved in the day of the Lord. But this judgement tends to the destruction of the soule in the day of the Lord Ioh. 12.40 Hee hath blinded their eyes and hardned their hearts that they might not be converted and he should heale them Secondly this is the only thing that will barre thee from Gods mercy and make thee uncapable of it Not so much the committing of any sins as this that thy heart is hardned in it and thou canst not repent This is that that treasureth up wrath against the day of wrath Rom. 2.5 The foulest sin may be pardoned to him that can repent Matth. 12.31 All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost And why cannot that be pardoned Because it cannot be repented of Heb. 6.6 It is impossible to renew them againe unto repentance Thirdly it useth to end in greatest terrour The man that hath beene most secure and senslesse in sin useth in the end to be most overwhelmed with horrour Hardnesse of heart useth to end in desperation Think not thy heart shall be thus quiet alwaies Pro. 1.27 When your feare commeth as a desolation and destruction as a whirlewinde when distresse and anguish commeth upon you And who are they that are thus threatned verse 22. Ye scorners that delight in scorning Labour therefore for a soft and tender heart that can easily feele and be humbled for sin as with a more in thine eye The meanes to attaine to this and to deliver and preserve thy selfe from hardnesse of heart are these First take heed thou harden not thine owne heart against the Word and corrections of God Heb. 3.7 8. To day if yee will heare his voice harden not your hearts Say not nor resolve with thy selfe as those wretched Iewes did Ier. 44.16 17. As for the word that thou hast spoken to us in the name of the Lord we will not hearken unto thee but we will certainely doe whatsoever thing goeth forth out of our owne mouth Say not in thine heart I can give them the hearing but let them say what they will I will be as I have beene O take heed the Lord take thee not at thy word as he did the Iewes Matth. 7.25 Why did God harden Pharaoh Exod. 9.12 Pharaoh had first hardned his owne heart Exod. 8.32 Secondly take heed of the least sins of the beginnings and occasions of sinne Labour to be in this respect as precise as Iob was who bound himselfe even from wanton lookes and thoughts Iob 31.1 And as David who was afraid not onely of every presumptuous sin but even of his most secret faults Psal. 19.12 13. Remember what our Saviour saith of him that gives liberty to himselfe in the least thing that he knoweth to be evill and holdeth it lawfull to do so Mat. 5.19 he shall be least in the kingdome of heaven And Luk. 16 10. He that is unjust in the least is unjust also in much It is in this case as it is with a breach in the sea banke Neither David nor
that knocketh it shall be opened But he is never so ready to be found of them in prayer as then when they are in greatest distresse Psal. 46.1 God is our refuge and strength a very present helpe in trouble yet he hath promised Psal. 50.15 Call upon me in the day of trouble any trouble whatsoever and I will deliver thee and thou shalt glorifie me And no marvell for 1. the Lord beares to his people the affection of a father Psal. 103.13 Like as a father pitieth his children so the Lord pitieth them that feare him And what father is there that sheweth not most love to his child and readinesse to helpe him when he is in greatest misery 2. Gods people are then most humbled and thinke most basely of themselves and that is a great furtherance to the successe of their prayers 1. Pât 5.5 God resisteth the proud and giveth grace to the humble 2. Chron. 7.14 If my people shall humble themselves and pray then will I heare from heaven 3. Then Gods people use to pray heartily and fervently 2. Sam. 22.7 In my distresse I called upon the Lord and cryed unto my God and he did heare my voice So saith Anna of her prayer 1 Sam. 1.15 I am a woman of a sorrowfull spirit and have powred out my soule before the Lord. And this God greatly delighteth in Iam. 5.16 The effectuall fervent prayer of a righteous man availeth much And this readinesse they knew to be in the Lord to heare their prayer at such a time specially hath beene the chiefe thing that hath encouraged them to seeke to him in their distresse Psal. 65.2 O thou that hearest prayer unto thee shall all flesh come and 86.7 In the day of my trouble will I call upon thee for thou wilt answere me This Doctrine concerneth every one of us for there is not one of you that heare me this day but you are in some distresse or other or have beene or at least may be And it serveth First for reproofe for the wickednesse and Atheisme of our hearts is in no nothing more discovered then in this that in our distresses we have no mind to seeke to God Hos. 7.14 They have not cryed to me with their hearts when they bowled upon their beds Three sorts chiefly are to be reproved by this Doctrine First such as so long as they can thinke of any meanes to helpe themselves by in their distresse they will never seeke to God Like to the Prodigall who while he had any meanes though it were but by tending of swine and feeding with them he never thought of seeking to his father Luk 15.16 17 This was Asaes foule sin 2. Chron. 16.12 When his disease was exceeding grievous yet he sought not to the Lord but to the Physicians Whereas alas no sound comfort can be found in any meanes till we have first sought to God and appeased his anger If God will not withdraw his anger saith Iob. 9.13 the proud helpers do stoupe under him All meanes men seeke to may say as that counterfeit Samuel indeed the devill whom the witch that Saul sought to for comfort in his distresse as too many wretches do in these dayes raised up did say unto him 1. Sam. 28.16 Wherefore dost thou aske of me or seeke helpe of me seeing the Lord is become thinâ enemy Secondly such as are most destitute of all meanes to helpe themselves in their distresses yet never seeke to God Poverty and want of all humane helpe shâuld drive men to God and cause them to seeke helpe and comfort from him and to give themselves much to prayer Thus it wrought with David Psal. 142.4 5. I looked on my right hand and beheld but there was none that would know me refuge failed me no man cared for my soule I cryed unto thee ó Lord and said thou art my refuge and my portion So saith the Apostle 1. Tim. 5.5 Shee that is a widow indeed and desolate trusteth in God and continueth in supplications and prayers night and day But alas we find that no people under the heaven pray lesse seeke lesse to God care lesse for God then the poore and miserable people doe Miserable indeed in this respect more then for any outward want that they doe endure They cry out by reason of the arme of the mighty saith Elihu Iob 35.9.10 but none saith where is God my maker that giveth songs in the night Thirdly such as when God hath begun to soften their hearts and trouble their consciences for sin as he did Davids at this time do not as David doth here seeke to God for helpe and comfort But 1. either seeke to hide themselves and flye from God by keeping themselves carefully from all such means as might touch upon that sore as Adam did Gen. 3.8 Or 2. betake themselves to mirth and all such meanes as may lull them asleepe and cause them to forget their sins and Gods anger and make them senslesse of those inward gripings and stings as Saul did and found ease by it for a short time 1. Sam. â6 23 but alas his fitts and terrours returned and became the more extreame violent afterwards as you may see 1. Sam. 18.10 11. or else 3. fall into utter desparation of Gods mercy as Iudas did who when his conscience was deeply wounded with sense of sin could go to the chiefe Priests and Elders and confesse his sin to them but could not go to Christ himselfe to seeke mercy of him Matth. 27.3 Lecture XI On Psalme 51.1 2. Ianu. 3. 1625. THe second use now followeth which is for exhortation to stirre us up in all our distresses to seeke for helpe and comfort from God by prayer It is the Apostles exhortation Iames 5.13 Is any man afflicted let him pray Wee all have need of this exhortation For as we heard the last day there is not one of us here but either we are or have bin or may be in that distresse either through outward or inward affliction and anguish that we are ready to cry with Iehoshaphat 2. Chron. 20.12 We know not what to doe O that wee could bee perswaded when we are in that case though not then only to flye unto God One would thinke there needs no motives to be used to perswade us to this What needs any man perswade a poore wretch that hath not bread at home to seeke abroad for reliefe be he never so bashfull his necessity will perswade him to it sufficiently The poore speaketh supplications saith Solomon Prov. 18.23 You shall heare nothing from him but bewailing his wants and humble intreaties and supplications for helpe and reliefe to such as are able to doe him good But alas our hearts are so estranged from God even from the very wombe as David speakes Psal. 58.3 that no necessity no extremity will drive us to goe a begging to him We have need of strong motives to drive us to it Thinke therefore seriously of the foure reasons
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. â5 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
unto the minister because not the Papists onely but some others among our selves also blame us and note it as a great defect in our Churches that we use it not I will therefore shew you how farre forth wee hold it to be lawfull fit and necessary to be done And this order I will observe in speaking of it 1. I will shew you that it is not so necessary as the Papists and some others hold it to bee 2. That it is more necessary then most professours of the Gospell doe take it to bee The former of these will appeare in five points First Every man is not bound to confesse his secret sin in private unto any man as both Papists and some Protestant Churches also doe teach and practise but such onely as are in distresse of conscience as David was at that time when he went so to Nathan As a man will not need not discover the nakednes and shame of his body unto another unlesse some such infirmity in those parts as requireth the helpe of another that is more skilfull then himselfe compell him to it Secondly Every man that is in distres of conscience is not bound to confesse his secret sin unto any other but such only as cannot by their owne humiliation and prayers recover their comfort Many of Gods servants have found comfort sufficient by confessing their sins unto God alone without ever seeking the helpe of any man So did David at another time when he was in great distresse Psal 32.5 I acknowledged my sinne unto thee I said I will confesse my transgressions unto the Lord and thou forgavest the iniquity of my sin Thirdly The man that is in distresse of conscience and cannot recover comfort by his private endeavours but is enforced to seeke helpe of some other man is not bound to discover and confesse unto that man all his sins but such only as doe burden and trouble his conscience As the man that is enforced to discover to the Surgeon the nakednesse and shame of his body will not need not discover any more of it then where the sore is that troubleth him And this difference is very observable in the holy Scripture betweene the confessions that are made to God and those that are made to men In them it is required that we should confesse all that wee can remember When Aaron was to make attonement for the people he was to confesse over their sacrifice all the iniquities of the children of Israel and all their transgressions in all their sins Levit. 16 21. In the confessions that were made to men no such exact search no such full examination of all their sins was either enjoyned by the Lord or practised of his people When the people in Samuels time were in great feare and distresse and came to him for comfort they confessed their sins to him but did not particularize all their sins but that speciall sin whereby they had most offended and which did most trouble their conscience 1 Sam. 12.19 Wee have added say they to all our sins this evill to aske us a King When Peter saw Gods people in great distresse for their sins and comming to him for comfort Acts 2.37 he saw what was the speciall sin that troubled them hee requireth not of them a particular acknowledgement of all their sins When the penitent Ephesians came to Paul for comfort Acts 19.18 they came and confessed and shewed their works all the sins of their thoughts and affections they discovered not The Papists therefore in pressing upon the people that upon paine of damnation they must discover every one of their mortall sins that they can possibly call to mind with aâl the circumstances therof unto the Priest yea urging the necessity of this particular numbring of sins much more in the confessions that are made to the Priest then in those that are made to the Lord himselfe have indeed provided most politikely for the strength of their owne Kingdome for by this meanes they cast a snare upon men as the Apostle speaketh 1 Cor. 7.35 they know the hearts and affections and dispositions of all men and know well how to make use thereof for their owne purpose but in this they have provided very ill for the comfort of the conscience of the poore sinner which must needs be cast into great perplexity when he beleeveth and considereth this that his confession is nothing worth but he is still in his sins and in the state of damnation unlesse he have confessed all his mortall sins with all the circumstances of them unto the Priest whereas no man is able to doe it according to that of the Prophet Psal. 19.12 Who can understand his errours Fourthly Every man is not bound to seeke the testimony of another man for the approving of his knowledge repentance or faith nor to make knowne to another his spirituall estate to that end for some are able to get sufficient assurance thereof by that examination and triall they can make of themselves Therefore the Apostle exhorting the faithfull to examine and finde out their spirituall estate before their going to the supper of the Lord enjoyneth them not to goe to others for helpe in this case but saith 1 Cor. 11.28 Let a man examine himselfe and so let him eate of that bread and drinke of that cup. and Gal. 6.4 Let every man prove his owne worke and then shall hee have rejoycing in himselfe alone and not in another Yea such as can resolve themselves sufficiently in their owne doubts if they would take a little paines with their owne hearts should make conscience of troubling their Pastours unnecessarily and to such a one it may be said as Mar. 5.35 he said to Iairus Why troublest thou the Master any further Fifthly and lastly Every man that hath need to goe unto another either for comfort and direction upon the confession of his sinne that troubleth his conscience or for testimony and approbation of his knowledge repentance or faith is not bound to goe to his Minister and Pastour onely in this case but some may finde sufficient helpe and comfort by the advice and prayers even of some private Christian that is experienced secret and faithfull as under the Law not the Priests onely but even private men might in some cases purifie them that were uncleane Numb 19.18 19. In which respect the Apostle directeth such as have need of comfort in this case not to the Elders of the Church onely but even to private men Iames 5.16 Confesse your faults one to another and pray for one another As we finde in the diseases of the body men run not alwayes to the Physitian but receive that counsell and medicine sometimes from a neighbour that hath had experience of the same infirmitie that doth him more good then he could have received from the most learned Doctour So in the wounds and distempers of the soule that helpe may sometimes bee found from a private Christian that hath had
confession which we are to be exhorted unto from the example of David if we desire to finde mercy with God as David did we must above all things be willing and ready to confesse our sins unto the Lord himselfe Of all the three kinds of confession that have beene commended unto us in the example of David this is the principall this all Gods people must strive to make most conscience of This is that kind of confession of sins that Gods Saints have most practised and found comfort in I acknowledged my sin unto thee saith David Psal. 32.5 I said I will confesse my transgressions unto the Lord. I will arise saith the prodigall Luke 15.18 and goe to my father and will say unto him Father I have sinned against heaven and before thee This is the confession which the holy Ghost in Scripture doth most urge and commend unto us and for one word he speaketh of the other two kinds he speaketh twenty of this Which is worthy to be observed that even by this one point wee may discerne how contrary the doctrine of the Church of Rome is unto the doctrine of the spirit of God in the holy Scriptures For what is that confession of sins that the Papists speake so much of in all their Catechismes which they urge as a matter of so great necessity which they call a Sacrament which they make one of the three essentiall parts of true repentance without which they say no man can receive absolution and remission of his sins nor entrance into the kingdome of heaven Surely it is not the confession of sins that is made unto God but that which is made in the eares of a Priest unto which they ascribe all this And though they cannot deny but that inward confession of our daily sins unto God is good yet neither doe they account it sufficient for any mans salvation nor doe they urge it as a matter of so great necessity or profit as the confession of sins to a Priest is Now of this confession of sins that is made unto the Lord there be two kinds For first we confesse our sins unto God both in our publike prayers ordinary and extraordinary that we make in the Congregation and in our private prayers likewise both ordinary and extraordinary And this confession of sins made unto God thus is doubtlesse both profitable and necessary to be used for it is a principall part of our prayer comprehended under the name of supplication ãâã ãâã ãâã ãâã ãâã 1 Tim. 2.1 and enjoyned us in the fift petition of the Lords prayer Mat. 6.12 as that indeed that maketh all the rest of our prayers the more acceptable unto God This is that kind of confession that is mentioned by Nehemiah 9.2 and enjoyned by Ezra 10.11 with this in our Liturgie according to the direction of the holy Scripture we begin our publike prayers and all Gods people that desire the benefit of the prayers of the Congregation should make conscience of this to come so soone to the Church that they may joyne with the Congregation even in that Secondly There is a confession of sins that we make unto God in secret when we have none other witnesse of it but the Lord himselfe And this is that which our Saviour chiefely commendeth unto his people under that direction which he giveth us Mat. 6.6 When thou prayest enter into thy closet and when thou hast shut to the doore pray to thy father which is in secret and verse 18. Shew thy selfe to fast and to be humbled for thy sins to thy father which is in secret And this is that confession of our sins unto God which we must labour to bring our hearts unto and even to exercise our selves unto it according to that phrase of the Apostle 1 Tim. 4.7 Exercise thy selfe unto godlinesse All other outward exercises of mortification as fasting and setting taskes of devotion unto our selves of reading so much saying over so many prayers confessing of our sins to a Priest have no such force as this to bring our hearts either to mortification or comfort but are like those bodily exercises of which the Apostle speaketh 1 Tim. 4 8. Bodily exercise profiteth little Now for the further enforcing of this exhortation and working in us all more conscience of this duty of confessing and bewailing our sins in secret unto God 1. I will give you certaine motives to provoke you unto it 2. I will shew you some helpes and meanes whereby you may be enabled to doe it And the motives shall be but three 1. From the necessity of this duty 2. From the conveniencie of it 3. For the fruit and benefit that is to be reaped by it And first for the necessity of it We know that all men the civilest yea the holiest man that is is bound to make confession of his sins to God So did Nehemiah Neh 15. and Daniel Dan 9.5.7.8 If wee saith the Apostle 1 Iohn 1.8 10. say wee have no sinne that is as is plaine by the antithesis that he maketh verse 9. if we cannot in our prayers to God finde in our selues sins to confesse unto him wee deceive our selves and the truth is not in us yea wee make him a lyar and his word whatsoever profession we make of it is not in us that is in our hearts wee receive it not wee beleeve it not Yea no man can have hope God will pardon his sin till he can bring his heart to confesse it unto God nor have so comfortable assurance of the pardon of any sin that he never yet particularly confessed and accused himselfe of before as he may have of the other For the promise of mercy at least of the comfortable assurance of mercy from God is made upon this condition Returne thou back-sliding Israel saith the Lord ââre 3.12 13. and I will not cause mine anger to fall upon you for I am mercifull saith the Lord onely acknowledge thine iniquity This is plaine in that prayer Solomon maketh for Gods people that should bee in captivity 1 King 8.47 50. If they shall bethinke themselves and repent and make supplication unto thee saying wee have sinned and have done perversly wee have committed wickednesse then heare thou their prayer and forgive thy people that have sinned against thee And thus runneth the promise also 1 Iohn 1.9 If we confesse our sinnes hee is faithfull and just to forgive us our sins If we confesse them we have assurance of the forgivenesse of them but not else Now every man hath some personall and particular siâs that cannot be confessed in any of the prayers that we make with others either in publike or private If any other man be our mouth to God he cannot confesse them because he knoweth them not 1 Cor. 2.11 What man knoweth the things of a man but the spirit of man that is in him If we our selves doe conceive the prayer we will not neither is it fit we should discover it before
others at least not aggravate it by the circumstances of it as we shall heare it is fit we should doe There is therefore a necessity we should doe it in secret The second motive is from the conveniencie of it For we make confession of our sins in secret unto God much more effectually then any other way wee can doe And that in two respects First We may powre out our hearts more fully and freely unto God in secret then we can doe in the presence of any other man For we are all of us apt to thinke that if we should in a particular manner utter and expresse how vile wretches we are before those that love vs and thinke best of us they would never thinke well of us againe while we live but account vs ranke hypocrites And indeed it may be so they would In which respect we reade Zach. 12.12 that the husband should mourne apart and the wife apart they should not disclose their sins one to another But there is no such thing to stay or hinder us from being free and open hearted in secret For 1. we can say no worse by our selves then the Lord knoweth already better then our selves according to that speech of David Psal. 69.5 O God thou knowest my foolishnesse and my sins are not hid from thee and 139.2 3. O Lord thou understandest my thought afarre off thou compassest my paths and my lying downe and art acquainted with all my wayes 2. We may be sure he will not like the worse but the better of us for confessing and opening of our sins unto him if we accuse our selues he will be the readier to absolve us According to that we have heard 1 Iohn 1.9 If we confesse our sins he is faithfull and just to forgive us and 1 Cor. 11.31 If we would judge our selves wee should not bee judged Yee people saith David Psal. 62.8 powre out your hearts before him God is a refuge for us As if he had said ye have no cause to feare or be ashamed to open your hearts to him the more you can lay to your owne charge and accuse your selves of the more ready you shall finde him to bee a refuge and a comfort unto you There is no cause of feare for an humbled soule to goe to him Will hee plead against me with his great power saith Ioh 23.6 no but hee would put strength in mee Iames 1.5 Hee giveth to all men liberally and upbraideth not The second respect wherein the conveniency of secret confession may appeare is this That wee may in secret use more helpes of voice and gesture and confesse our sins and make our complaint against our selves with more expressions of griefe then we can doe in the presence of others A man that would be ashamed to shed teares before men in the acknowledgment of his sins may be bold to doe it before the Lord. As Iob speaketh of himselfe Iob 16.20 Mine eye powreth out teares that is weepeth aboundantly unto God Thus did Iacob when he was alone Hos. 12.4 And I tell you even this maketh our confession of sins the more effectuall with God when we can doe it with teares As appeareth by that speech of God to Hezekiah 2 King 20.5 I have heard thy prayer and seene thy teares And this second respect may seeme to have moved David when he fasted and prayed for the child to goe in to doe it 2 Sam. 12.16 and both other of Gods servants and our blessed Saviour himselfe too make choice of a secret place for their devotions So did Elizeus 2 King 4.33 So did Peter Act. 10.9 So did our Saviour Mar. 1.35 They knew they might have more liberty for voice and gesture and teares there then they could have had in the company of men The third and last motive that may provoke us unto this duty is the consideration of the fruits and benefits that are to be received by it And those are two principally First This will give a man farre greater assurance of the truth and uprightnesse of his heart when he can confesse and bewaile his sin in secret unto God then any confession of his sin in the presence of others is able to doe This is one of the arguments wherby Iob proveth himselfe to have bin no hypocrite as his friends charged him because he had not been wont to cover his transgressions from God as Adam did not to hide them in his bosome but had beene wont freely and ingeniously to confesse them unto God Iob 31.33 This argueth there is no guile in the spirit when a man can acknowledge his sins unto God and confesse his transgressions unto him Psal. 32.2 3.5 And our Saviour perswading his disciples to take heed of hypocrisie in performing religious duties prescribeth this for an antidote to preserve them from it to learne to make conscience of doing them in secret Mat. 6.5 6. Be not as the hypocrites for they love to pray in open places where they may be seene of men but thou when ãâã prayest enter into thy closet For it is strange to see how far an hypocrite may go in performing religious duties in the presence of others as our Saviour there sheweth they love to pray saith he standing in the Synagogues They will seeme to shew great delight and zeale in good duties so long as they have men to be witnesses of it Yea in this very point of making confession of their sins before men hypocrites and gracelesse men have gone very far Pharaoh did this to Moses and Aaron sundry times Exod. 9.27 and 10.16 and Saul unto Samuel 1 Sam. 15 24.30 auricular confession unto a Priest you see a rancke hypocrite may make and Iudas made confession of his sin before the Priests and Elders publikely in the Temple Yea to the party he hath wronged an hypocrite will be able to confes his sin as Saul did to David 1 Sam. 24.17 18. and 26.21 But of none of these you can read that ever they could go to God in secret and powre out their hearts before him So that you see this is one benefit a man shal receive by it it will give him a coÌfortable assurance of the sincerity uprightnes of his heart before God Secondly It will give great assurance to a man of mercy from God in the pardon of his sins Gods people have bin wont to find as great ease to their consciences by confessing their sins to God as ever stomack that was sick and oppressed did by casting up the meat that offended it or sore that was impostumated by giving vent to the filthy matter that put it unto paine David professeth of himselfe Ps. 119.25 26. that when his soule cleaved to the dust that it was quite cast downe and dejected as one foyled and wounded by his enemy and ready to give up the Ghost he tooke this course to relieve himselfe and found comfort in it hee declared his wayes unto God and he heard him And in another place
having spoken of his owne experience in this case how hee being in extreame anguish of mind and unable to find case any other way by betaking himselfe to this course found comfort and assurance of mercy from God Ps. 32.5 I acknowledged my sin unto thee and mine iniquity ãâã I not âid I said I will acknowledge my transgression unto the Lord and thou forgavest the iniquity of my sin He inferreth thereupon ver 6. For this cause shall every one that is godly pray unto thee that is every one that is godly that is truly humbled for his sin shall be encouraged by my example to seek the same way for mercy that I have done And what followeth Surely to the flouds of great waters they shall not come nigh unto him As if he had said He that taketh this course let his afflictions and sorrowes be never so great he shall not be overwhelmed with them hee shall bee sure to find comfort in them And it cannot otherwise be but they take this course must needs find comfort in it for God hath bound himselfe by promise to it Pro. 28.13 Hâ that confesseth and forsaketh his sins shall find mercy 1 Ioh. 1.9 If we confesse our sins God is faithfull and just to forgive us our sins and to cleanse us from ãâã unrighteousnes So Ioh 33.27 28. If any say I have sinned and perverted that which was right and it profited me not he will deliver his soule from going into the pit and his life shall see the light Yea he hath bound himselfe by promise to his people that though they be never so much oppressed burdened in their minds either with the sense of their sins or with any judgements that for their sins are fallen upon them though they even pine away in their iniquity as he speaketh Lev. 26.39 foretelling the case his people should be in in the time of their captivity yet saith he ver 40.42 If then they shall confesse their iniquity and the iniquity of their fathers with their owne trespasse which they have trespassed against me and that also they have walked contrary unto me then will I remember my covenant And as these promises are made to all Gods people that can confesse and complaine of their sins unto him so specially to such as can acquaint themselves with God and accustom themselves to do this in secret according to that speech of our blessed Saviour Mat. 6.6 Pray to thy father which is in secret and thy father which is in secret will reward thee openly and ver 18. Shew thy selfe to fast and to be humbled to thy father which is in secret and thy father which is in secret shall reward thee openly I speake not thus much to encourage any hypocrite that is apt to blesse himselfe in his profane neglect of praying with his family and of joyning with Gods people in prayer either ordinary or extraordinary and say though I doe not joyne with others in these duties yet I use to pray and confesse my sins in secret unto God upon my bed that is the best of al. For to these I say as our Saviour doth Mat 23.23 This ought ye to do and not to leave the other undone And if thou didst indeed of conscience towards God in a conscionable manner pray in secret cenfesse thy sins in secret thou wouldst also joyne with Gods people in these duties because God hath aswell coÌmanded the one as the other For whosoever shal keep the whole law yet offend in one point is guilty of al Iam. 2.10 But I have spoken all this to so many of you as feare the Lord that use to pray and confesse your sins with your families and joyne with Gods people in the publike coÌfessions that are made in the congregation do so stil in Gods name but rest not in that learne to do this duty in secret also get thee into thy closet to do this yea if thou have no place private enough in thine house to do it in do as yong Isaac did Gen. 24.63 and our Saviour Luke 5.16 get thee into the field sometimes to do it Doe as David did Psal. 22.2 in the nights upon thy bed And when thou art alone poure out thy heart unto God lay open thy sins before him in particular and aggravate them with the circumstances whereby they are made more hainous worke thy heart to do it with sorrow and with teares seeke ease to thy heart and comfort this way when thou art in greatest heavinesse remember the promises God hath made to shew mercy to them that can doe so stay thy faith upon them expect the performance of them and challenge it as his hand and doubtlesse thou shalt find comfort in it Lecture XXXIX on Psalme 51.3 Novemb. 7. 1626. NOw it followeth that we proceed unto the meanes whereby we may attaine unto this grace And those are five principally First He that would be able to confesse his sins aright unto God must seeke knowledge and understanding in the word of God without which no man can tell what is sin and what is not Rom. 3.20 By the Law commeth the knowledge of sin and Eph. 5.3 All things that are reproved are made manifest by the light And though there be light sufficient in nature to discover unto us some sins specially in the outward breaches of the second table Rom. 2. â5 The worke of the Law is written in their hearts their consciences also bearing witnes and accordingly accusing or excusing them Yet are there two defects in that light 1. It will not discover to us all our sins nay there be many foule sins and such as of all other most provoke God against us which the naturall man cannot discerne by that light to be sins The way of the wicked is as darkenesse saith Solomon Pro. 4.19 they know not at what they stumble That which Paul saith of concupiscence the root of all sin may be said of many other Rom. 7 7. I had not knowne lust that is to say not to be sin unlesse the Law had said thou shalt not covet 2. Those sins that it doth discover to us it doth not discover them effectually so as to humble us and drive us to God thereby but either dimly by the halves so as they never affect or trouble us As our Saviour speaketh Pro. 10.23 It is a sport to a foole to doe mischiefe or else to make us inexcusable and overwhelme us with despaire as Genesis 3.8 But that knowledge of sin that is effectuall to humble us and drive us unto Gods mercy-seat commeth not by the light of nature but only by the word It is that only that doth so convince a man of sin and manifest to him the secrets of his heart as maketh him fall down on his face and worship God as the Apostle speaketh 1 Cor. 14.24 25. In which respect Paul saith Rom. 7.7 I had not knowne sinne but by the Law As if hee should say I
confesse and seeke pardon of it 3. That his sin did thus represent it selfe unto him and trouble him after God had pardoned it and reveiled so much to him by Nathan the Prophet The Lord hath put away thy sin saith Nathan to him 2 Sam. 12 13 thou shalt not dye 4. and lastly How came this to passe Surely his conscience being awakened by the ministery of Nathan did ever and anon lay his sin in his dish and put him in mind of it dogd him and met him in the face whither-soever he went and would give him no rest till it had driven him to humble himselfe before God and to get further assurance of the pardon of it Now from these points thus observed in this speech and example of David we have this to learn for our owne instruction That they that have truly repented cannot easily forget their sins but are apt to thinke oft of them and to bee much troubled for them See the proofe of this First In the generall profession the Church maketh Esa. 59.12 Our sins testifie against us for our transgressions are with us whither-soever we go whatsoever we are doing they are ever with us Secondly See it in sundry particulars Iob professeth of himselfe Iob 13.26 that the Lord made him to possesse the sins of his youth he could not leave thinking of them and being troubled with them And of David we oft read not in this place only but in sundry other places that he was oft in this case his sins were ever in his eye and thought âsal 38 3. and 40.12 and 25.7 11 13. If any shall object that these examples prove not the point for these men were in trouble of mind who are apt to thinke more of their sins then they should doe I answer That even with such as God hath beene reconciled unto and who have had a comfortable assurance their sins have bin pardoned it hath bin thus their sins have beene ever before them they could not forget them See this in Paul who though he knew he had obtained mercy and pardon of that wrong he had done to Gods people before his conversion as himselfe professeth 1 Tim. 1.13 14. yet was that sin all the dayes of his life ever fresh in his memory and would not out and therefore ever and anon he doth take occasion to speake of it Acts 22.4 5 26.10 11. 1. Cor. 15.9 Gal. 1.13 Ephes. 3.8 1 Tim. 1 1â When the Lord upon their repentance doth pardon the sins of his people their sins are then quite blotted out of his debt-booke as the Lord speaketh Esa. 43.25 and cast behind his backe Esay 38.17 hee remembreth them no more Iere 31.24 but though they bee pardoned that blotteth them not out of their remembrance nor causeth them to cast them behind their owne backs but they keepe them âtiâl in mind and cannot forget them for all that So the Lord saith of his people Ezekiel 16.60 61. that when hee shall have stablished with them an everlasting covenant then they should remember their wayes and be ashamed and Ezekiel 36.27 28 31. when hee had said verse 27 28. I will put my spirit within you and ye shall bee my people and I will be your God he addeth verse 31. Then shall yee remember your owne evill wayes and your doings that were not good and shall loath your selves in your owne sight for your iniquities If any shall yet object The sins of David and Paul and of those people that Ezekiel speaketh of were hainous and grosse sins no marvell though such stucke long in their mindes and were before them But it followeth not from thence that all Gods people should have their sins in their remembrance alwayes and be troubled with them I answer That it hath beene thus not onely with such as have beene guilty of grosse sins but even with them that have lived most unblameably their sins have beene much in their minde and have beene ever before them they have thought of nothing more nor have beene troubled more with any thing then with their owne sins and corruptions Take two examples for this 1. Iohn the Baptist who though he had the worke of grace begun in him sooner then any meere man wee can reade of and were sanctified in his mothers belly Luke 1.44 As soone as the voyce of thy salutation sounded in mine eares the babe leaped in my wombe for joy yet were his sins and corruptions ever before him he was never without sight and sence of his sins or else he would never have said unto Christ as he did Mat. 3.14 I have need to bee baptised of thee 2. Paul even after his conversion had his sin ever before him and was much exercised with the sight and sence of his corruptions as you may see in that large complaint he makes Rom. 7.15 What I would that doe I not but what I hate that doe I verse 18. I know that in me that is in my flesh dwelleth no good thing and verse 23. I see a law in my members warring against the law of my minde and bringing mee into captivity to the law of sin and verse 24. O wretched man that I am You see all Gods people of all sorts such as have beene in affliction of minde and such as have had most comfortable assurance of Gods love such as have beene guilty of grosse offences and such as had lived most unblameably yet all of them have knowne sin by themselves and have much thought of their corruptions and beene troubled with them Now if we shall enquire into the grounds and reasons of this we shall finde three causes of it The first is their owne conscience which God hath set in the soule to be 1. A faithfull register to record all our doings and is therefore compared to a booke Reu. 20.12 2. To bee a faithfull witnesse against us Rom. 2.15 3. To be a controuler and censurer of us to rebuke and scourge us for our sins So it was said that Davids heart smote him diverse times 1 Sam. 24.5 2 Sam. 24.10 I speake not of all the offices of conscience but of those that concerne this matter in hand Now though every man hath this faculty placed in his soule and most men are never troubled with their sins though they have more sins recorded in those bookes then Gods servants have the difference ariseth from this that the consciences of most men are sencelesse and feared as the Apostle speaketh 1 Tim. 4.2 but the consciences of Gods people are sanctified as Paul saith of himselfe 2 Tim. 1.3 Heb. 13.18 and the image of God according to which they were first created is renewed in it to doe the offices that God placed it in the soule for their conscience is wakefull and quicke sighted and tender as the apple of the eye This we shall see in David his conscience was so wakefull that the least knocke would awaken it so soone as
Nathan came to him and knocketh at his heart though he had lyen asleepe so long yet his conscience wakeneth presently and he crieth out 2 Sam. 12.13 I have sinned So soone as Gad came to him with a message from God about the numbring of the people his conscience awakened presently and smote him for it 2 Sam. 24.10 And so was it with Peter the very looke of Christ wakened his conscience Luke 22.60 61. And as the regenerate mans conscience is wakefull so it is quicke sighted and tender also and can see and bee troubled with that another man will not as we see also in David 1 Sam. 24 5. The second cause of it is that they are more subject to affliction then other men and it is an usuall effect of affliction to bring mens sins into their remembrance that they had forgotten before As we see in the brethren of Ioseph whose troubles in Egypt brought the sin which they had committed against him twenty yeeres before as fresh into their remembrance as if it had beene but newly committed as you shall finde Gen. 42.21 So it appeareth by our Saviours speech to the sicke of the palsie Mat. 9.2 Sonne be of good cheere thy sins bee forgiven theee that his sicknesse brought his sins to his remembrance The third and last cause of this is the Lord himselfe he hath the chiefe hand in this it is he that keepeth the sins of his people ever in their eye and remembrance and will not suffer them to forget them It was the Lord that awakened the conscience of David hereby sending Nathan unto him 2 Sam. 12.1 It was the Lord that awakened the conscience of Peter by looking backe upon him Luke 22.61 It was the Lord that made Iob to possesse the sins of his youth Iob 13.26 And why dealeth the Lord thus with those whom he most dearely loveth that of all the people in the world they see most sins in themselves and are most troubled with them he setteth their sins ever in their sight and putteth them in minde of them Surely he doth this in much love Psal. 25.10 All the pathes of the Lord are mercy and truth unto his owne people He seeth this to be good and profitable for them many wayes Sixe principall benefits there are that Gods people receive by it First It reneweth and encrreaseth their repentance David did unfainedly repent of his adulterie and murder so soone as ever Nathan had dealt plainly with him as wee have heard 2 Sam. 12.13 and yet after that for many yeeres God followed him with many grievous judgements as he threatned 2 Sam. 12.10 11. and thereby did ever and anon bring those sins into his remembrance and put him in mind of them that he might repent better and more deeply for them This reason the Lord giveth Ezek. 20.43 There shall yee remember your wayes and all your doings wherein yee have beene defiled and ye shall loath your selves in your owne sight for all your evils you have committed And this is certainely one great benefit that commeth to us by the remembring of our old sins For wee are all farre short in repenting of them in that measure as we ought and according to the measure of our repentance shall our comfort and the assurance of the pardon of our sins be in the end As they that sow in teares shall reape in joy Psal. 126.5 Sound repentance and sorrow for sin will bring sound joy so proportionable to a mans seednes shall his harvest be plentifull repentance will bring plentifull joy a scant repentance scantnesse of comfort Secondly By this meanes God keepeth us humble and low in our owne eyes and preserveth us from pride and too good a conceit of our selves Thus dealt the Lord with blessed Paul 2 Cor. 12.7 Left I should bee exalted above measure through the abundance of the revelations there was given unto mee a thorne in the flesh the messenger of Satan to buffet me lest I should bee exalted above measure And what was this thorne in the flesh the messenger of Satan Surely some inward corruption that Paul felt in his owne heart which Satan stirred up in him And why did God discover this corruption of his heart vnto him why did God keepe him so long in the sight and sence of this his corruption he prayed thrice that is many times to get it removed and could not He telleth us and repeateth it twice in that verse as a thing worthy to be observed Lest I should be exalted above measure This use the Church professeth she made of it Lam. 2.19 20. Remembring mine affliction and my rebellions as Montanus and Leo Iudae render the word the wormewood and the gall that is the bitternesse and sorrow that I found in it my soule hath them still in remembrance and is humbled in mee And surely this is no small benefit we get by being well acquainted with our sins and thinking much of our owne corruptions We are all to apt if we be a little better in birth or in gifts or in riches or in beauty or in knowledge or in profession then others to be proud of it O what Lucifers would we be if the Lord should not now and then cast our owne dung into our faces and effectually discover to us our sins Surely God doth us in this a great favour as he did unto Paul for nothing would make our soules more odious unto God then pride nothing more amiable in his eyes then humilty will doe according to that of the Apostle Iames 4.6 God resisteth the proud and giveth grace to the humble Thirdly By this meanes God maketh his servants flye to the throne of grace and breedeth and nourisheth in them an appetite ân hunger and thirst after Christ in the word and Sacraments and maketh them to prize his favour in Christ above any thing in the world The proofe of this we see heere in David what made him heere to flye to God and to cry to him so earnestly for mercy Why hee telleth us heere in the text his sin was ever before him This effect had the knowledge and sence of sin in Paul at his first conversion when Christ had discovered his sin unto him though it were in a most terrible manner it drave him to seeke mercy of God by prayer as Christ told Ananias Acts 9.11 Goe to him for behold he prayeth And indeed none but they that have an effectuall knowledge and sence of sin will goe to God with any constancy or fervency of spirit How few and how cold and formall will our prayers be if we have no sence of our sins When David had said Psal. â4 17 The righteous crie and the Lord heareth them he telleth in the next words ver 18. who be those righteous ones that use thus to cry unto God in their prayers that is to say those that are of a broken heart and contrite spirit This hunger and thirst after righteousnesse our
Saviour mentioneth as a naturall effect and consequent of that poverty of spirit and mourning for it that is in his people Mat. 5.3 6. This was that doubtlesse that made Paul set such a price upon Christ to count all things but dung that hee might win Christ that he might be found in him that he might know him and the power of his resurrection as he professeth of himselfe Phil. 3.8 10. This was that that made David to thirst and long after Gods Sanctuary and ordinances as hee did Psal. 27.4 he made this his onely suit and 42.1 2. he cryeth out my soule panteth after thee O God my soule thirsteth for God for the living God when shall I come and appeare before God These men as you have heard were much exercised with the sight and thought of their sins and corruptions and this is certainely an inestimable benefit to have our stomacke and appetite to this food preserved in us For so our Saviour saith of such Mat. 5.6 that they are in a happy case and giveth such a reason of it as may put all out of doubt for they shall be satisfied Fourthly By this meanes God maketh his people heartily and unfainedly thankefull for his mercy in Christ able to relish the sweetnesse that is in it which none can doe but they that have a sound sight and sence of their owne sins and corruptions This made Christ so deare and sweet to that poore woman Lu. 7.38 Shee washed his feet with her teares she wiped them with her haire she kissed them she annointed them surely she loved Christ so dearely because many sins were forgiven her ver 47. her sins were still fresh in her remembrance This we may also see in the holy Apostle who when he had mentioned at large the knowledge and sense he had of his own corruptions Rom. 7. â5 he suddenly breaketh forth in these words I thanke God through Iesus Christ our Lord. As if he had said O wretched man that I am so full of sin corruption what would become of me were it not for Christ What cause have I to praise God for his mercy in Christ for shewing any respect unto me for preserving and upholding of me So when he calleth to mind his old sin 1 Tim. 1. see how he taketh occasion thereby to magnifie the mercy of God towards him 1. In the beginning of his speech verse 12 13. I thanke Christ Iesus our Lord for putting mee into the ministery who was before a blasphemer and a persecutor 2 In the conclusion of his speech ver 17. Now unto the King eternall immortall invisible the only wise God be honour and glory for ever and ever Amen Fiftly By this meanes God keepeth his children in awe and maketh them fearefull to sin by setting their sins they have formerly committed before them and giving them an effectuall sight and sense of them The Apostle maketh this a fruit and effect of godly sorrow 2 Cor. 7.11 This very thing that ye have bin sorrowfull after a godly sort see what care it hath wrought in you Certainly the man that hath a true knowledge and sense of his sins will be afraid to sin againe the burnt child will dread the fire On the other side a man that is past feeling hath no sense of sin will be ready to give himselfe over unto lasciviousnesse to worke all uncleannes even with gredines as the Apostle speaketh Eph. 4.19 Sixtly and lastly The Lord by this meanes maketh his people charitable and pitifull towards their brethren that do offend and keepeth them from cruelty and rigour in censuring of others He that is well acquainted with the corruption of his own heart will be far from judging any one to be an hypocrite or void of grace because he seeth many frailties and faylings in him Speake evill of no men saith the Apostle Tit. 3.2 â but shew all meekenesse to all men for we our selves were sometimes foolish and disobedient deceived serving divers lusts and pleasures And our Saviour telleth us Mat. 1.5.3 that the cause why hypocrites are so apt to judge and censure others even for-motes they spie in them is because they discerne not the beames that is in their owne eyes Lecture XLII On Psalme 51.3 Decemb. 5. 1626. IT followeth now that we proceed to the uses that this Doctrine serveth unto And they are principally two 1. For exhortation and 2 For reproofe And for the first The use of exhortation It serveth to perswade us that we would be afraid of sin and take heed of it This is certainly a duty that wee all neede oft to bee put in mind of and exhorted unto It would be a matter of unspeakeable use and benefit unto us if we could be afraid of sin We shall never be able to keepe our selves from the danger of any sin till we can esteeme of sin as of a mortall enemy and bee afraid of it The godly man is described by this property Eccle 9.2 that he feareth an oath he is afraid of sin Now there is great force in this Doctrine to perswade us to bee afraid of sin and to take heed of it Even the consideration of the after-thoughts we shall one day have of our sins and the trouble that our owne consciences will put us unto for them The force that there is in this Doctrine to perswade us unto this duty will appeare to us in foure points First Our conscience will be apt to bring our sin into our remembrance to set it before us and to accuse us for it Though we sin never so secretly could be most certaine that it should never bring us to any shame or punishment in this world yet can we not be secure from the accusation of our own conscience we cannot be certaine we shall never heare of it againe When we have done with our sin it will not have done with us but when the pleasure of it is quite gone we know not how soone nor how oft our conscience will be apt to bring it into our remembrance to lay it in our dish upbraid us with it Thus we see it did with David here his sin he saith was ever before him Thus it did as we heard the last day with Iosephs brethren twenty yeares after their sin was committed Genesis 42.21 Thus it did with Iob 13.26 he possessed the sinnes of his youth Secondly Our conscience will bee apt not onely to bring our sin into our remembrance but also to smite us and wound us for it So it is divers times said of David 1 Samuel 24.5 and 2 Samuel 24.10 that his heart did smite him When our sin is thus brought into our remembrance and set before us by our conscience it will appeare unto us in another fashion and shape then it did before when we first knew it When it first came unto us to tempt and allure us it came like a friend and did looke amiably and pleasantly upon us It promised us
great pleasure or great advantage if we would yeeld unto it Sinne deceived mee saith Paul Rom. 7.11 and so slew me But when it shall be brought againe by our conscience into our mind and set before us it will appeare unto us as an enemy and a tormentor and the sight of it will be grievous and terrible unto us It is therefore fitly resembled by the harlot Solomon speaketh of Proverbs 5.3 4. The lips of a strange woman drop as an hony combe there is the first comming of sin when it commeth to tempt and allure us but what followeth Her end is bitter as worme-wood sharpe as a two edged sword There is the second comming of sin into our mind when it commeth to accuse and torment us It is like unto those locusts Iohn saw in his vision and whereby he doth testifie and represent the Popish fryers and Iesuites Reve. 9.7.8.10 Their faces were as the faces of men and their haire as the haire of women There is the shape that sin appeareth in when it first representeth and offereth it selfe unto us but their teeth were as the teeth of Lyons and they had tailes like unto Scorpions and there were stings in their tayles There is the latter comming of sin and the bitternesse and anguish it will put us unto when our conscience shall set it before us and accuse us of it And certainly no paine or anguish in the world in comparable to that which the strokes and wounds of the conscience will put a man unto A wounded spirit who can beare Pro. 18.14 To have unquietnes at home to have her unquiet with thee that is continually with thee at board and in bed is justly estemed one of the greatest miseries in this life Solomon compared it Pro. 19.13 to a continuall dropping that will wast the hardest stone in the world But to have our own conscience brawle and exclaime and be unquiet with us is a misery unspeakably greater then the former can be O then let us be afraid to sin even in this respect because our conscience will be so apt to fall out and be unquiet with us if wee do so apt to cast it in our teeth to accuse yea to smite and wound us for it Thirdly The time when our conscience will begin thus to set our sins before us thus to rebuke to check and wound us for them or when it hath once begun when it will make an end or in what degree or measure it will doe it no man but God alone that setteth it a worke doth know This kind of affliction as all other is is compared to a cup or potion Mark 10.39 Ye shall indeed drinke of the cup that I drinke of Now this cup the Lord keepeth in his own hana as it is said Ps. 75.8 he powreth out of the same Every man shall drinke of this cup when the Lord seeth good to minister it and hee shall drinke of it in that measure as the Lord shall see good to appoint But no man hath cause to looke for any long truce with his conscience or that i will give him any long day If thou dost not well saith the Lord to Cain Gen. 4 â sin that is the punishment and sting of sin lyeth at the doore that is is neere even at the doore as the same phrase is rendred Mat. 24.33 Fourthly and lastly There is no comparison betweene the pleasure or profit that any sin can yeeld us and the anguish and paine which our conscience will put us unto when it shall accuse and smite us for it 1. The pleasure and joy that sin yeeldeth us is but overly in the faâe rather then in the heart as the Apostle speaketh 2 Cor. 5 1â There is no soundnesse in it it is mixed for the most part with inward gripings Pro. 14.13 Even in laughter the heart is sorrowfull But the sorrow and anguish that our conscience will put us unto when it accuseth and smiteth us for siâ ô that is a soaking and deep sorrow It is bitter and reacheth unto the heart as the Prophet speaketh Ieremy 4.18 2. The pleasure or profit that any sinne can yeeld us is but momentany and of very short continuance That made Moses make so light account of all the pleasures of sin because he knew they endured but for a season Heb. 11.25 They are therefore compared Eccl. 7.6 to the crackling and blaze that thornes make under a pot But the sorrow that sin will bring us unto when our conscience shall charge us with it is durable and no man knoweth how long it will last That sin that may bee committed in an houre or in farre lesse space may cost a man deepe sorrow and griefe of mind all the dayes of his life after For a conclusion therefore of this first duty that from this doctrine wee are exhorted unto certainly if we could rightly consider of this worke of our conscience how apt it will be when God shall awaken it to bring our sins to our remembrance in this manner as you have heard of it would make us afraid to sin See the truth of this in three notable examples The first is of Iob. My righteousnes saith he Iob 27.6 I hold fast and will not let it go yea he professeth ver 3 4. All the while my breath is in me and the spirit of God ãâã in my nostrils my lips shall not speake wickednes nor my tongue utter deceit And why so My heart shall not reproach me so long as I live As if he had fail I will not give my conscience occasion to brawle with me whatsoever I doe I will have care to keepe peace there The second is of Abigal that wise and gracious woman who perswadeth David not to revenge himselfe of her husband Nabâl by this argument 1 Sam. 25.30 31. It shall come to passe when the Lord shall have apâointed thee ruler over all Israel that this shall bee no griefe to thee nor offence of heart unto my Lord either that thou hast shed blood causelesse or that my Lord hath avenged himselfe As if shee had sayd if thou shou'dst doe it thy conscience will be apt one day to checke and smite thee for it even when thou shalt be King and in thy greatest pompe doe it not therefore that thou mayst prevent the accusation of thy conscience The third is of Paul who giveth this reason why he was so afraid of every sin whether it were against the first or second table even the care he had to keepe his conscience cleare and quiet Act. 24.16 Herein do I exercise my selfe to have alwayes a conscience void of offence towards God and towards men And so much of the first use that this Doctrine serveth unto Secondly it serveth for reproofe of such as never thinke of never are troubled with any of their sins they could never say as David doth here my sin is ever before me Of this sort the world is full in all places Observe
the Apostle Rom. 1.28 God gave them over to a reprobate mind This is of all the judgements of God the most admirable and dreadfull to see what meanes God giveth to wicked men to awaken their consciences how senslesse they remain still To see men smitten of God as I shewed you Iudas was whom no ministery could stir or as Pharaoh or Ieroboam whom no judgments could move Thus speaketh the Lord of this judgement Stay your selves and wonder saith the Lord Esa. 29.9 Why what should they stay themselves to consider and wonder at Surely at this judgement that was upon the Prophets and rulers and people of that time They are drunken saith he but not with wine the Lord hath powred out upon you the spirit of deep sleep and hath closed your eyes This is the admirable judgement when all is done Let no man therefore any longer account it a blessing to have a senslesse conscience that will never put him in mind of his sins nor checke him for them but account it a great favour of God to have a wakefull and a tender conscience and pray with the Prophet Psal. 13.3 O Lord my God lighten mine eyes lest I sleep the sleep of death that deep and deadly sleep of a benummed and senslesse conscience Remember and beleeve that saying of Solomon Pro. 28.14 Blessed is the man that feareth alway but he that hardeneth his heart shall fall into mischiefe David had never as we see here humbled himselfe thus and run to Gods mercy-seat sued for pardon so fervently as he did if his conscience being awakened had not thus set his sins before him Six great benefits I told you of the last day that Gods people receive by the wakefulnesse and tendernesse of their conscience that puts them oft in remembrance of their sins You will object It cannot surely be esteemed a mercy but a judgement and tentation to have mine old sins brought oft into my remembrance which I have long since repented of and obtained assurance of the pardon of I answer Yes it is profitable to remember and thinke oft even of those sins as wee heard the last day in the proofe of the Doctrine that thou mayest increase the assurance of the pardon of those sins both 1. by examining the truth of thy repentance for to haue ceased long from those sins will not argue thou hast truely repented and 2. By renewing and encreasing thy humiliation for them But if we should much busie our selves with calling our sins to minde and musing of them it would bring us to despaire and deprive vs of all comfort I answer 1. the sight of thy sins how hainous soever they have beene and sorrow for them may stand well enough with true faith and confidence in Gods mercy many have had deepe sence of their sins that have also had sound faith A man may see in himselfe aboundant matter of sorrow and feare and yet discerne even at that time more matter of comfort and joy in the Lord. Thus Daniel did Dan. 9.8 9. O Lord to us belongeth confusion of face to our King to our Princes and to our fathers because we have sinned against thee to the Lord our God belonge mercies and forgivenesses though wee have rebelled against thee Serve the Lord with feare saith the Psalmist Psal. 2.11 and rejoyce with trembling And it is said of the two Maryes Mat. 28.8 that they departed quickly from the sepulcher with feare and great joy 2. Yea a man is never so fit to admire and take comfort in the mercy of God as when he seeth the multitude and odiousnesse of his owne sins Never did Paul so rejoyce in Gods mercy as when he had most sence of his owne sins as is evident 1 Tim. 1 12.-15.3 The sight of thy sins so long as it is joyned with a godly sorrow and hatred of them a desire of reconciliatioÌ with God so long as it driveth thee to acknowledgement humbling thy selfe before God is not the way to desperatioÌ but unto sound comfort It is the unwillingnesse of men to see and acknowledge their sins that bringeth despaire and not their willingnesse to doe it as we may see in David While he kept silence his bones waxed old through his roaring all the day long Psal. 32.3 But what course tooke he to finde comfort See ver 5. I acknowledged my sin unto thee and mine iniquity have I not hid I said I will confesse my transgressions unto the Lord and thou forgavest the iniquity of my sin It is a mans putting of his mouth in the dust that giveth him hope of mercy Lam 3.29 The afflicted and poore in spirit trust in the Lord Zach. 3.12 But how can this be will some say that it should be such a blessing to have a tender conscience that is so apt to put a man in mind of his sins seeing the conscience when it accuseth a man useth also to smite and wound him as it was with David 1 Sam 24.5 and that there is no paine or anguish in the world comparable to that which the strokes and wounds of the conscience put a man unto Pro. 18.14 A wounded spirit who can beare I answer 1. If thou wouldst waken thy owne conscience by a due examination of thy owne wayes and calling thy sins to thine owne remembrance it would be lesse bitter and painefull to thee then if by this neglecting thy selfe thou put the Lord to doe it 1 Cor. 11.23.31 Let a man examine himselfe for if we would judge our selues we should not be judged It is a fearefull thing to fall into the hands of the living God Heb. 10 31. 2. I answer that it is true indeed a tender and wakefull conscience will put a man to paine and trouble but the paine and trouble that driveth a man to God as Davids did here is a wholesome and medicinable paine a meanes to keepe us from those paines and sorrowes that are everlasting Of this kinde of chastisement which the conscience giveth us that may bee said which Paul saith of all Gods chastisements Heb 12.11 No chastisement for the present seemeth joyous but grievous neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse to them that are exercised thereby The third and last thing I have to say to these sencelesse men is this that the state they are now in will not last alwayes Certainely that conscience that is now so dead asleepe will one day awaken and doe his office by setting thy sins before thee either to drive thee to God by repentance as it did David here or to drive thee to the Devill by desperation as it did Cain and Iudas That which Moses said to the two tribes the halfe Num. 32.13 may be sayd to euery secure and dead hearted sinner Yee have sinned against the Lord and bee you sure your sinne will find you out Thine owne wickednesse shall correct thee saith the Lord by the Prophet
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
on me and on my fathers house but not on thy people that they should bee plagued And see how long and how heavily the wrong that he had done lay upon Pauls conscience he could never forget it 1 Tim. 1.13 I was a persecutor and injurious And so it will do upon every one of our consciences one day if we have bin injurious to any man howsoever we sleight it now and make nothing of it upon pretence either of the basenes or of the badnes of the parties we have done wrong unto Remember what I told you of the Gibeonites and how Davids heart smote him for wronging Saul as bad a man as could live 1 Sam. 24.5 But of all the hurts and wrongs we have done unto men by our sins the hurt that we have done them in their soules if we have bin any way the cause of their eternall perdition that may be to us a just cause of sorrow and trouble of mind for our sins O the bloud of soules which wee have destroyed by our sins will lye heavy and give an intollerable weight to our sins when God shall charge us with it And that we may and many doe make themselves guilty of diverse wayes Not only 1. by drawing and forcing others to sin by our authority as David did here both the messengers he sent to bring Bathsheba unto him 2 Sam 11,4 and Ioab whom he commanded to make away Vriah 2 Sam. 11.15 and as Absalom did his servants to murder Amnon 2 Sam. 13.28 and as Paul had done upon whose conscience this lay a long time that he had compelled many to blaspheme Act. 26.11 And 2. by drawing others unto sin either by our example or perswasion as David and his messengers did Bathsheba here 2 Sam. 11.4 and as full many a one dayly doth by being the authors beginning of sin unto others as the Prophet speaketh Mica 1.13 But even 3. by with-holding from any the helpe and meanes that God hath charged us to afford them for the preserving of their soules from perdition As you all will account that nurse that famisheth the child by with-holding the breast and food from it to have bin a murderer of it as much as if she had poisoned or cut the throat of it And surely many of us have just cause to feare God will one day say to us concerning the soules of any that have perished in our flocks that are ministers or in our families that are parents or masters as he doth to the Prophet Ezek. 3.18 His bloud will I require at thy hand Now for the second branch of the Doctrine Though our sins may justly trouble us in all these respects yet the chiefe thing above all others that should move us to hate sin and to mourne for it is the consideration of that offence we have committed by our sins against the Lord our God Observe the proofe of this in three points First This is that that hath had chiefe force in keeping Gods people from sin when they have bin tempted unto it As we see in the example of Ioseph Genes 39.9 How can I doe this great wickednesse and sin against God He considered not so much the wrong he should do his maister though that he knew was very great as the offence he should coÌmit against God So David professeth Ps. 19.11 I have hid thy word in mine heart that I might not sin against thee The cause why he loved Gods word so much and tooke such paines by meditation prayer to make it his owne was that he might bee kept from sinning against God Secondly This is that that hath broken the hearts of Gods people and caused them to melt in sorrow for sin after they have committed it that they have done the thing that God is displeased with that hee is grieved and dishonoured by This was Davids maine griefe here And so in the confession he maketh to Nathan 2 Sam. 12.13 I have sinned against the Lord. And Psal. 41.4 Lord be mercifull unto me heale my soule for I have sinned against thee This was the maine thing that troubled the prodigal child that he had displeased his father Lu. 15.18 I will go to my father and will say unto him father I have sinned against heaven and before thee Against thee thee only have I sinned and done evill in thy sight Thirdly and lastly this is the principall thing that distinguisheth the obedience repentance and sorrow for sin which is sincere from that that is counterfeit An hypocrite we know may make great shew of obedience of doing the will of God 2 Chron. 25.2 Amaziah did that which was right in the sight of the Lord but not with a perfect heart The main thing that approveth the truth sincerity of our obedience is this when in doing the good things we do we respect the Lord himselfe we doe that that we doe because we would not offend him because we desire to please and honour him When we live not to our selves but to the Lord Rom. 14.7 8. Thus the Apostle proveth the sincerity of heart that was in those weak Christians that did make conscience both of using not using the meats prohibited by the law of Moses that both of them did it to the Lord Rom. 14.6 So an hypocrite may be able to mourn deeply for sin and wish with all his heart it were undone in respect of the mischiefe punishment of sin that either he feeleth or feareth As we see in the examples of Cain Saul and Ahab Iudas But this is a certaine note of Gods child when the chiefe thing that maketh us mourne for sin is that we have displeased grieved our father by it Therfore is true repentance called by the Apostle Act. 20.21 Repentance toward God Such a repentance as the respect we have unto God hath wrought in us And the sorrow for sin that causeth repentance unto salvation is called 2 Cor. 7.10 A sorrow that is according to God So it is said of Gods people that they lamented after the Lord. 1 Sam. 7.2 This sorrow proceedeth not from selfe love as the other doth but from love to God when though a man know himselfe to be reconciled to God and delivered from the wrath to come yea because he doth so and hath the spirit of grace that assureth him of Gods favour therfore he mourneth is troubled in heart that he hath by his sins offended grieved so good a father This is that sincere sorrow that God promiseth to worke in the hearts of his people Zac. 12.10 I will powre upon the house of David and upon the inhabitants of Ierusalem the spirit of grace and of supplications and they shall looke upon me whom they have pierced and they shall mourne for him not for themselves as one mourneth for his only sonne Lecture XLIIII On Psalme 51.4 Decemb. 26. 1626. IT Followeth now that wee proceed unto the grounds and reasons of the
that is in reputation for wisedome and honour And this must needs be so 1. Because in giving our selves liberty in the least thing that we know God hath forbidden we break the bond cord that should restraine us from any sin namely the conscience of the commandement of the Lord against it If this yoke be once shaken off if once this bond be of no force with us but we grow in the least thing to say as Psal. 2.3 Let us breake their hands asunder and cast their cords from us what can be of force to hold us fast to the Lord or to bind or restraine us from the foulest and grossest sins 2. Because it is the naturall effect of sin specially being wittingly committed to make a man apter to sin to go further in sin Rom. 6.19 You have yeelded your members servants to uncleannes and to iniquity unto iniquity 3. Because God in his just judgement is wont to punish sin by sin to punish mens carelesnes and loosenes and security in smaller sins by leaving them to themselves giving them up to grosser sins 2 Thess. 2.10 11. Because men received not the love of the truth professed it formally but joyed not tooke no comfort in it a common sin God knoweth in these dayes and such as most men count a very small sin if any sin at all for this cause God shall send them strong delusion that they should beleeve a lie For this God giveth men up to popery The surest way then for a man to keepe himselfe from falling into grosse sins is to be afraid of and make conscience of the smallest sins This is plaine in that prayer of David Psal. 19.12 13. Cleanse thou me from secret faults keepe back thy servant also from presumptuous sins let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression So Iob to preserve himselfe from fornication and adultery made a covenant with his eye and with his thought also bound them to the good abearing Iob 31.1 resolved with himselfe to make conscience of and to abstaine from all wanton lookes and thoughts also and so long as he did so hee was safe enough from falling into those grosse sins On the contrary David giving himselfe liberty in idlenesse and wanton lookes 2. Sam. 11.1 2. was left to himselfe to fall to those foule sins he so much bewaileth and complaineth of in this psalme This is then the first motive to perswade us to make conscience even of the smallest sins because else we shall bee in danger to fall into grosse and most hainous sins The second motive unto it is this that by these small sins we bring our selves into greater danger in some respects then by committing of those that we do account greater For great sins are more easily discerned and felt and repented of and consequently pardoned then these smaller sins are These without great circumspection and watchfulnesse we shall hardly take notice of or be troubled at all for them but go on in them without repentance and consequently without any assurance of the forgivenesse of them In this respect we find that the civill honest and morall man that hath lived unblamably in respct of any grosse sin all his life time is in farre worse case then many a one that hath bin a notorious evil liver as our Saviour telleth the Pharisees Mat. 21.31 Verily I say unto you that the Publicans and the harlots go into the kingdome of God before you The third and last motive is this that hee that giveth liberty to himselfe in the least sin doth not abstaine from the grossest out of conscience towards God because God forbiddeth it and is offended with it but out of some hie respects Thus the Apostle proveth that he that giveth himselfe liberty to offend against any one point of the law though he seeme to keepe all the rest is guilty of all and doth not indeed with any uprightnes of heart keep any one of the commandements of God Iam. 2.10 11. Because he that said do not commit adultery said also do not kill He that said Levit. 24.16 Hee that blasphemeth the name of the Lord shall surely be put to death sweare not great oathes hath said also Matt. 5.34 Sweare not at all He that hath said Levit. 19.17 Thou shalt not hate thy brother in thy heart hath said also Col. 3.8 Put away anger yeeld not unto please not thy selfe in this that thou art so apt to be angry He that hath said Exo. 20.10 on the Sabbath thou shalt doe no manner of worke hath said also Esay 58.13 Thou mayest not follow thy pleasures on my holy day nor speake thine owne words He that hath said we must use to pray and God will powre out his wrath upon the families that call not on his name Ieremy 10.25 hath said also Iohn 4.24 God is a spirit and they that worship him must worship him in spirit and in truth and Exodus 20.17 The Lord will not hold him guiltlesse that taketh his name in vaine He that hath sayd Esay 1.16 Cease to do evill do nothing that is evill do no hurt to any hath said also in the next verse Esay 1.17 Learne to do well and Matthew 25.30 Cast the unprofitable servant him that hath done no good whose life hath beene no way usefull nor profitable unto others into utter darkenesse and Ephes. 5.16 Redeeme the time make conscience of spending it unfruitfully Lastly He that hath said 1 Pet 1.15 Bee ye holy in all manner of conversation that is in all outward actions and words hath said also Prov. 2.23 Keepe thy heart with all diligence So that if a man make no conscience of his thoughts how vaine wanton malicious worldly they bee that never troubleth him certainly he is not restrained from any wicked speeches or actions out of conscience to Gods commandement but out of some other respects and consequently there is no truth of heart in him One thing there is that our foolsh hearts art apt to object against this exhortation We are apt to thinke that this precisenesse this strictnesse to watch and take heed to our selves that wee offend not in the least thing putteth such a yoke upon a Christians necke as no man is able to beare maketh the life of a Christian a meere drudgery a most painfull and uncomfortable life Wee have an old proverb Qui medicè vivit miserè vivit If a man have so crazy a stomack that if in eating or drinking he swerve never so little from the rules of Physicke or from his ordinary dyet hee will straight be much out of temper surely that mans life must needs be very uncomfortable unto him And so many men thinke it is with them whose consciences are so tender and nice that the least sin will trouble them To this I answer 1. That a Christian life is certainly very painfull to flesh and blood and if we
will admit of no duty to be enjoyned us but that which is easie we must never looke to come to heaven Wee know who it was that said Matth. 7.14 Strait is the gate and narrow is the way that leadeth unto life and few there be that finde it And though it be an evill temper and constitution of the body to be too tender yet cannot the conscience be too tender the best temper and constitution of the conscience is to be sensible of the least sin Keepe my law saith the Lord Proverbs 7.2 as the apple of thine eye The conscience of Gods child towards Gods commandements is as tender a thing as the apple of the eye the least thing will offend it 2. This precisenes in making conscience of the least sin will not make a Christian life wearisome and uncomfortable unto him nay it is the onely way to make our lives comfortable unto us indeed if we could bring our hearts to this to make conscience of the least sin It is a certaine truth which Solomon speaketh of all the wayes of true piety Prov. 3.17 Her wayes are wayes of pleasantnesse and all her pathes are peace Certainly every yoke of Christ is easie and every burden that he layeth upon us is light as he telleth us that cannot deceive us Matth. 11.30 His commandements are not grievous saith the Apostle 1 Iohn 5.3 The strictnesse and precisenesse of obedience that the Lord requireth of us in this case is not a legall strictnesse and precisenesse of obedience but an Evangelicall 2 Cor. 8.12 If there be first a willing mind it is accepted God requireth no more of us but that we wittingly give not our selves liberty in the least sin but that we doe our unfeined endeavour to keepe our selves from the least sin and not to suffer the least of our corruptions to passe without a censure no not a thought no not a dreame that favoureth of corruption as it appeareth by the equitie of that law which wee find Deuteron 23.10 11. This precisenesse and nothing without this will give us assurance of the uprightnesse of our hearts and this assurance will breed that peace and soundnesse of joy in us as nothing in the world besides is able to doe So it is said of the people in Davids time 1 Chron. 29.9 The people rejoyced for that they had offered willingly because with a perfect heart they had offered willingly This is that that worketh true confidence and security in the conscience of a Christian as David speaketh Psal. 119.6 Then shall I not be ashamed when I have respect unto all thy commandements Such need not feare their sins nor the curse of the law due to sin For against such there is no law as the Apostle speaketh Gal. 5.23 The fourth and last use that this doctrine serveth unto is for reproofe of such as blame many of Gods servaÌts for nothing more then this that they are so precise in trifles in matters of very small moment This they taxe them for as for a very foule fault They love say they to be singular and to shew themselves more holy then all other men in matters of nothing Forsooth they will not do as other men do Nay they will not speake as other men speake O they may not sweare no not by faith troth This ridiculous precisenes in toyes trifles say they we cannot abide And this is certainly one chiefe ground of all the contempt hatred that most men do beare unto the servants of God they esteem us all to be no better then hypocrites because of this Now unto these men I have three things to say 1. That there is a kind of precisenes in smal matters that is indeed to be blamed as a certain note of hypocrisie 2 That all precisenes is not so 3. How men should carry themselves towards such as they so much mislike And for the first I will give you two notes to try it by 1. Why men are strict and precise and place religion and holinesse in such things as God hath given no such commandement nor direction for in his word The strictnesse and precisenesse of the Pharisees in observing their purifications our Saviour calleth hypocrisie because they had no ground for their conscience therein but onely the commandement and traditions of men Matth. 7.6 7. The precisenesse of the Papists in keeping their Lent and abstaining from meat upon opinion of holinesse the Apostle calleth hypocrisie because there is no warrant for it in the Word For every creature of God is sanctified and the use of it allowed unto us by the Word 1 Timothy 4.2.5 And certainly there are a world of such Popish hypocrites that are exceedingly scrupulous and precise and zealous in observing the traditions of men that doe observe sundry rites and customes of the Church not onely out of obedience to the authority whereby they are enjoyned but even out of conscience to the things themselves and perswasion that neither of the Sacraments would doe them or their children good if they should be received without those ceremonies that the Church hath enjoyned their feare towards God is taught by the precepts of men as the Prophet speaketh Esa. 29.13 that will urge and presse their ministers much more for the observation of these things then either for preaching or any other dutie of his ministery that God hath enjoyned him These precisians are grosse hypocrites certainely 2. Admit we have a commandement of God against these things that we are so scrupulous and precise in yet if we make more conscience of the commandements of God touching these smaller things then we doe of the greatest and weightiest of them this is also a certaine note of an hypocrite For so our Saviour proveth the Pharisees to be hypocrites because they were so precise in tithing of Mint and Annise and Cummin which yet they had a commandement from God to doe and yet omitted the weightier matters of the law as judgement and mercy and fidelity they strained at a gnat and swallowed a camell Mat. 23.23 24. And this is the first thing I have to say unto these men there is a kind of precisenesse in small matters that is no better then hypocrisie Secondly I say that all precisenes even in small matters is not hypocrisie It is no folly nor fault in a Christian to be precise in avoiding and making conscience of the least thing that God hath forbidden us Nay it is certainly the fault of the best of us that we are not so strict and precise that way as we ought to be This I will make plaine unto you both by examples and by precepts The examples are three Daniel was precise even in a matter of ceremony Dan. 1.8 Hâ purposed in his heart that he would not defile himselfe with the portion of the Kings meate Our Saviour was so precise even in a matter of circumstance in Gods worship as that because God had commanded the passeover should bee
drunkards nor railers nor extortioners shall inherit the kingdome of God They that will not or cannot forsake their sinnes how can they hope to go to heaven They that spend all their time in providing for this life but make no provision for heaven have no care to doe that that may yeeld them profit and increase when they shall come thither what hope can they have to go to heaven when they die Be not deceived saith the Apostle Gal. 6.7 8. God is not mocked for whatsoever a man soweth that shall be also reape he that soweth to the flesh shall of the flesh reape corruption but he that soweth to the spirit shall of the spirit reape everlasting life Seaventhly He that would with patience and comfort beare troubles and afflictions when they shall come and stand in the evill day must be carefull before hand to lead a godly life and to get a good conscience The godly man that maketh conscience of all his waies may seeme to get no good by it at all but to be rather a great looser by it in the world while the daies of peace and plenty and jollity do last Long peace and plenty hath in all ages bred in worldly men a humour to hate and scorne true piety Ye have shamed and dashed out of countenance saith the Lord Psal 14.6 the counsell of the poore and humbled Christian because the Lord is his refuge And Esa. 59.15 He that departeth from evill and dareth not do as other men do maketh himselfe a prey every body will be apt to do him wrong But shall we thinke that piety will never stand a man in more stead then thus even in this life Yes yes beloved When the evill day shall come the godly man shall find his labour hath not beene in vaine he shall certainely find more strength and comfort in that day then any other man can do Riches profit not in the day of wrath saith Solomon Pro. 11.4 but righteousnesse doth righteousnesse delivereth from death Vnto the upright saith David Psal. 112.4 there ariseth light in the darknesse comfort in time of greatest heavinesse Thy light shall rise in obscurity saith the Lord Esa. 58.10 When there shall be a palpable darknes in all the land of Egypt Gods people shall have light in their dwellings Exod. 10.22 23. and thy darknesse thy trouble and affliction shall be for comfort and joy as the noone day The Apostle mentioning the meanes whereby he was enabled to beare with such patience such afflictions necessities distresses stripes and imprisonments among others reckoneth this 2 Cor. 6.7 by the armour of righteousnesse on the right hand and on the left And speaking of all the parts of the Christian armour Ephes. 6.14 he calleth this the brest plate Certainely the testimony that our conscience shall give us that we have endeavoured in all our waies to please God will be as armour of proofe unto us in the evill day It will be so to us that are Ministers as we shall find in two notable examples The first is Ieremies Ier. 17.16 17 I have not hastened from being a pastour to follow thee as Ionah did neither have I desired the wofull day this wofull captivity that thou hast caused me to denounce that which came out of my lips was right before thee As if he had said I have dealt faithfully in my ministery And what followeth Be not a terrour unto me thou art my hope in the day of evill God will not be a terrour to such Ministers but their hope and comfort in the evill day The other example is Pauls 2 Cor. 1. Who having spoken of the troubles he had in Asia wherein saith he ver 8. we were pressed out of measure above strength insomuch that we despaired even of life telleth you verse 12. what it was that yeelded him comfort in that great distresse even the testimony of his conscience that in simplicty and godly sincerity not in fleshly wisdome as the flaunting Corinthian preachers did he had exercised himselfe in his Ministery And as this will be a great supporter to us that are Ministers in all our afflictions so will it certainely be to you that are Gods people also See this in the example of good Hezekiah who when the dolefull message was brought him from God by the Prophet to set his house in order for he must die and not live comforteth himselfe in this testimony of his conscience Esa. 38.3 Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart This will comfort a man on his death bed And so our Saviour assureth us Matth. 7.24 25. that he that heareth the Word and doth it maketh conscience to practise what he knoweth is like the wise man that built his house upon a rock and though the raine fall and the winds blow and the flouds beate upon him that is the most sore and violent tentations or afflictions come that can come yet shal he be able to stand and abide them all O thinke of this you that are so carelesse of your practise carelesse of your consciences whose religion standeth onely in hearing and in a profession of the truth certainely when the evill day shall come you will be found to be foolish builders that have built upon the sand when the raine shall fall and the winds blow and the flouds beate upon you when great troubles and afflictions shall come upon you you will never be able to stand out you must needs fall and sinke under them and your fall will be great as our Saviour speaketh there Matth. 7.26 â7 The eight and last meanes whereby this grace of Christian patience to beare all troubles and afflictions comfortably may be obtained is prayer If any man lack wisdome saith the Apostle Iam. 1.5 and by wisdome he meaneth patience in that place let him aske of God that giveth to all men liberally and upbraideth not and it shall be given him Heere is a plaine promise you see And the Apostle when he had exhorted the Romanes Rom. 12.12 to be patient in tribulation he addeth immediatly continuing instant in prayer Instant and earnest prayer and continuing in it is the meanes to make us patient in tribulation So speaking of the compleat armour whereby a Christian may be made able to beare and stand out in the evill day he nameth this as a principall part of it Ephes. 6.18 Praying alwaies not by fits and starts with all prayer and supplication according as our own and the Churches various necessities shall require in the spirit fervently not formally and with lip labour onely watching thereunto against distractions and wandring thoughts with all perseverance holding out and not giving over when we speed not at the first This was the way whereby Iob sought strength to beare his afflictions Iob 16.20 My friends scorne me but mine eye poureth out teares unto God And David when many of his mortall enemies compassed him about
spirit of Christ. If any man have not the spirit of Christ saith the Apostle Rom. 8.9 hee is none of his And 1 Iohn 3. 24. hereby wee know hee abideth in us by the spirit which he hath given us And this is the second meanes whereby as I told you Paul said hee was delivered from the body of his death and whereby every one of us must seeke to bee delivered from it and from the accusations of our conscience for it by feeling in our selves the worke of Gods spirit subduing the corruption of our nature keeping it from raigning in us mortifying and killing of it in us Rom. 8.2 This is the way to know wee are in Christ and that by his death and the perfect holinesse of our nature in him wee are fully delivered from the guilt and punishment of it if by his spirit wee bee delivered from the dominion of it Hee will subdue our iniquities saith the prophet Micah 7.19 Where God pardoneth sinne hee subdueth it that it shall not raigne any more If thy corruption bee not mortified in thee but have as much strength and vigour in thee as ever it had certainely it is not pardoned thou art not in Christ. This second meanes of our deliverance though it be not so full and perfect as the former yet is it more sensible unto us and wee may better take notice of it then of the former because wee are agents in it our selves They that are Christs saith the Apostle Galat. 5.24 have crucified the flesh with the affections and lusts And Rom. 8.13 If yee through the spirit doe mortifie the deeds of the body yee shall live And 1 Iohn 3.3 Hee that hath this hope in him purifieth himselfe And 2 Cor. 7.1 Let us cleanse our selves from all filthinesse of the flesh and spirit And 1 Pet. 1.22 Yee have purified your soules in obeying the truth through the spirit Wee must cleanse our selves purifie our selves keepe under our corruption that it raigne not in us mortifie and kill it or it will kill and damne us If wee doe not this our selves certainely wee have no part in Christ. Why will you say alas what can we do I answer surely nothing of our selves by nature Rom. 5.6 Yea 2 Cor. 3.5 Nothing till wee bee in Christ. Iohn 15.5 Without me ye can doe nothing Nothing till wee bee acted and led by the spirit of God Wee must through the spirit mortifie the deedes of the body as the Apostle speaketh Rom. 8. â3 there is no way els to doe it The Popish exercises of mortification consisting in their kind of fastâings and whipping and pilgrimage and wearing of haire cloth next their skin will never worke true mortification in the heart Of them we may say with the Apostle 1 Tim. 48. Bodily exercise profiteth little And Col. 2.23 Though they have a great shew of wisedome and humility and of neglect of the body yet they are of no worth ãâã ãâã ãâã ãâã ãâã because they are but will-worship not such exercises of mortification as Gods spirit hath taught us If any man then shall aske what are those meanes and exercises of mortification that Gods spirit hath taught us to use I answer They bee seven principally Lecture LXIIII. On Psalme 51.5 Iuly 17. 1627. FIrst He that desireth to mortifie corruption in himselfe and to keep it from raigning in him must observe and make conscience of the very first stirrings and beginnings of it even in his heart Observe them I say first that so we may know what are the sins we are most inclined unto and then make conscience of them tread upon these eggs of the cockatrice as the Prophet calleth them Esay 59.5 while our heart is hatching of them Keep the heart with all diligence saith the holy Ghost Prov. 4.23 Take heed saith the Apostle Hebr. 3.12 left there bee in any of you an evill heart of unbeliefe to depart from the living God The unbeliefe of the heart the motion and inclination of the heart to depart from God must be taken heed of They that are Christs saith the Apostle Gal. 5.24 have crucified the flesh with the affections and lusts The very affections and lusts of the flesh must be crucified This is the way to keep sin from reigning Take heed to your spirit saith the Prophet Mal. 2.15 and let none deale treacherously against the wise of his youth and againe verse 16. Take heed to your spirit that ye deale not treacherously The way for a man to keep himselfe from falling into any actuall sin against God or man is to take heed to his spirit And certainly the man that hath no care to observe his owne evill inclinations and the first workings of corruption in his heart that maketh no conscience of the vanity and wickednesse of his thoughts and affections hath no true desire to mortifie sin in himselfe or to keepe it from reigning in him Secondly He that desireth to mortifie sin in himselfe and to keepe it from reigning must so soone as he spyeth it set himselfe against it as against a mortall enemy that warreth against his soule 1 Pet. 2.11 and be content even to offer violence to himselfe and to his owne nature in it Certainly the corruption of our nature will not be weakened and kept under without putting our selves to much paine without doing violence to our selves This worke of mortification which is the first part of true repentance is compared to the plucking out of our right eye and casting it from us with detestation Matth. 5.29 It is called a sacrificing of our selves Rom. 12.1 And a crucifying of our flesh with the lusts and affections of it Gal. 5.24 All these were most painfull things See this in three particulers First Wee must resist and fight against every corruption wee find not consent not yeeld unto it but maintaine a conflict in our selves against it That I doe I allow not Romans 7.15 The spirit lusteth against the flesh saith the Apostle Galat. 5.17 and thâse two bee contrary the one to the other If the spirit bee in us wee shall find him like Iacob in his mothers womb Gen. 25.22 strugling with this Esan And certainly where there is not this resisting of corruption there is no truth of grace and where this conflict is maintained there corruption shall not reigne but will be kept under That which the Apostle saith of Satan himselfe Iam. 4.7 may be also said of this imp of Satan if we can but conscionably resist him we may be sure to overcome him Secondly We must heartily dislike and hate every corruption we discerne in our selves and be angry and displeased with our selves for it What I hate saith Paul Rom. 7.15 that do I. See two notable examples of this holy indignation against themselves The one in Ephraim Ier. 31.19 After I was instructed I smote upon my thigh The other in the Publican Luk. 18.13 who smote himselfe upon his breast As if either of
sowen for the righteous and gladnesse for the upright in heart Yea Hezekiah in his sicknesse when hee thought there was no way with him but one 2 King 20.3 could say of himselfe and that was strange that hee had walked before God with a perfect heart because his conscience witnessed with him hee had walked in truth his heart was upright with God The reasons and grounds of this Doctrine are foure principally three of them taken from the nature of God and the fourth from the nature of this grace of truth and uprightnesse of heart First The Lord wee know is a spirit and therefore looketh for the service of the heart and spirit his eye is upon that rather then upon any outward thing So the Lord telleth Samuel 1 Samuel 16.7 This reason our Saviour giveth Iohn 4.24 God is a spirit and therefore they that worship him must worship him in spirit and in truth Secondly The Lord is a God that knoweth is able to search the heart all the corners and windings of it and it is to no purpose therefore to double with him I know Ephraim saith the Lord Hos 5.3 and Israel is not hid from me All things are naked opened saith the Apostle Heb. 4.13 unto the eyes of him with whom wee have to doe This reason the Lord giveth Iere. 17.9 10. The heart is deceitfull above all things who can know it I the Lord search the very heart and try the reines And therefore to thinke wee can flatter the Lord and please him with good words and shewes as it is said the Israelites that perished in the wildernesse did Psalme 78.36 37. They flattered him with their mouthes for their heart was not right with him is even to lye unto the holy Ghost as Peter charged Ananios Actes 5.3 Why hath Satan filled thy heart to lye unto the holy Ghost a dissembling with him that cannot bee deceived by us Thirdly The Lord is the God of truth and so is called Psal. 31.5 and the spirit of God is called the spirit of truth Iohn 14.17 In this grace specially consisteth the image of God in this wee most resemble him God made man upright Eccle. 7.29 So the Apostle speaking of the image of God according to which we were first created and unto which wee are renewed by the spirit of regeneration Ephes. 4.24 Hee calleth it righteousnesse and holinesse of truth And our Saviour describing the fall of the Angells the devills falling from God and loosing of his image he describeth it thus Iohn 8.44 Hee abode not in the truth because there is no truth in him If there bee truth in our inward parts wee resemble God our heavenly father if there bee no truth there we resemble Satan and therefore it is no marvell though the Lord take such pleasure and delight in uprightnesse Fourthly and lastly The uprightnesse of the heart will command and carry the whole man with it This reason the holy Ghost giveth Prov. 4.23 Keepe thy heart with all diligence looke that that that bee sound and upright for out of it come the issues of life Vprightnesse in the hid man of the heart is like unto the leven it is our Saviours comparison Matth. 13.33 hâd in three measures of meale the whole lumpe of dough will savour of it A good man cut of the good treasure of his heart saith our Saviour Matth. 12.35 will bring forth good things If the heart bee upright and good the speech will bee good and the actions also The mouth of the righteous saith David Psal 37.30 31. speaketh wisedome and his tongue talketh of judgement Why so The law of his God is in his heart none of his steps shall slide If grace and uprightnesse be in the heart it will make the speech gracious it will keepe a man from sliding and falling from God in his whole conversation It is therefore no marvell though the Lord desire that above all things and so much delight in it Lecture LXXV On Psalme 51.6 Novem. 13. 1627. IT followeth now that we proceed to shew you the uses that this Doctrine serveth unto and those are principally two 1. For examination and tryall of our selves whether wee have this grace or no. 2. For exhortation to stirre us up to seeke for it if wee want it and to make much of it to maintaine and strengthen it if wee have it already for as for the uses both of reproofe and comfort they will fitly be comprehended in these two The first use I say it serveth unto is for examination for every one of us to try our owne hearts whether there be that truth and uprightnesse in them that the Lord taketh so much delight in Now for the more orderly and profitable handling of this use I will shew you 1. The Motives that may stirre us all up to take paines in this tryall and examination of our selves 2. The Notes and Markes whereby this tryall is to bee made and whereby the truth and sincerity of the heart is to bee judged of The Motives are three principally 1. From the necessity of this worke in respect of the difficulty of it 2. From the possibility of it 3. From the benefit and fruit of it when it is well done First it is a difficult thing to find out whether our heart bee upright or no. This is evident 1. By common and daily experience all sorts of people are apt to deceive themselves in this point The worst men that are as they are the most confident people in the world and the best perswaded of their estate towards God according to that of Solomon Pro. 14.16 A wise man feareth and departeth from evill he is afraid of Gods wrath and apt to doubt much of his owne estate and that keepeth him in awe and maketh him carefull to depart from evill but the foole rageth and roareth and swaggereth and yet is confident So do they build their confidence upon this perswasion principally that though they speake foolishly now and then and do amisse through frailty yet they have as good as true hearts to God as the best There is a generation saith Solomon Pro. 30.12 that are pure in their owne eyes and yet are not washed from their filthinesse As if he had said though their lives be most filthy yet they are thus conceited of their owne purity Every way of man saith Solomon Pro. 21.2 is right in his owne eyes but the Lord pondereth the hearts As if he should say Why doe men please themselves in their owne waies and are deceived in them The reason is they cannot ponder nor know their hearts they thinke better of their hearts then they should do On the other side the best men that are are apt to charge themselves that their hearts are false and unsound that they have no more in them then may be in an hypocrite The good things that are in the regenerate are so mixed and intermingled with their owne
corruptions yea that little fire they have is covered in them with such an heape of ashes that little corne that is in them is hid in them in such a deale of chaffe as they can hardly discerne that truth of grace that is them To this case that proverbe may fitly be applyed Pro. 13.7 There is that maketh himselfe rich and hath nothing there is that maketh himselfe poore yet hath great riches See an example of this in David in that prayer he maketh ver 10. of this Psalme Create in me a cleane heart ô God and renew a right spirit within me He had certainely at this time a cleane heart and a right spirit but he could not perceive nor discerne it in himselfe at this time and therefore prayeth God would create it and renew it in him as if it had beene quite gone It is a farre easier thing for a regenerate man to see and discerne the corruption that is in him then the truth of grace that is in him When the Apostle speaketh of the fruits of the flesh he saith of them Gal 5.19 The workes of the flesh are manifest but when he commeth to speake of the fruits of the spirit ver 22. he saith not so of them The grace of Gods spirit is an hidden and secret thing called therefore that hidden man of the heart 1 Pet. 3.4 and cannot be certainely knowne unlesse a man take paines to search into it In this respect it is said the wise merchant Mat. 13.44 when he had found the treasure hid in the field withdrew himselfe ãâã ãâã ãâã ãâã ãâã as merchants use to do that have great accounts to make that he might try whether it were the true treasure or no. 2. The difficulty of this worke may appeare by the expresse testimony of the Lord himselfe Ier. 17.9 The heart is deceitfull above all things who can know it It is so deceitfull this darke den hath so many corners and turnings in it that the wisest man in the world by the strength of nature is not able to find it out to know whether it be true or false sound or rotten A man may be an hypocrite and have a false heart and himselfe not know it though some hypocrisie be grosse and palpable yet all is not so This is plaine by that which our Saviour speaketh to the Angell of the Church of Laodicea Rev. 3.17 Thou knowest not that thou art wretched and miserable and poore and blinde and naked 3. The difficulty of this worke is evident by reason also For there be many good things so like unto true grace that may be in a meere naturall man as it is no easie thing to discerne and put a difference betweene them but a man may easily be deceived and think he hath truth of saving grace when he hath nothing but nature in him 1. There are certaine remnants of Gods image in many naturall men that are very like unto true grace The Gentiles that know not the law saith the Apostle Rom. 2.14 doe by nature the things contained in the law They make conscience of and hate many sinnes they may practise many morall vertues as justice mercy and fidelity which our Saviour Matth. 23.23 calleth the weightier points in Gods law And these are certainely in themselves and materially good things and it is said Mar. 10.21 our Saviour looking upon the rich man that had these things in him loved him So that it is no marvell though so many be deceived in them and take them for true grace 2. There are certaine common graces and beginnings of sanctification in many hypocrites that live in Gods Church and in the profession of the Gospell which are yet more like to saving grace then the other are Some of those that fall into the unpardonable sinne have beene inlightned as the Apostle speaketh Heb. 6.4 5. and have tasted of the heavenly gift and have beene made partakers of the Holy Ghost Some such have escaped the pollutions of the world left their knowne sinnes even through the knowledge of the Lord and Saviour as the Apostle Peter speaketh 2 Pet. 2.20 3. Yea it is certaine there is a kind of truth and uprightnesse of heart in many a man that never had any truth of saving grace in him I know saith the Lord to Abimelech the King of Gerar an heathen man Gen. 20.6 that thou didst this in the integrity of thy heart Paul even whilst he was a persecuter had a kind of truth and uprightnesse of heart in that which he did I have lived saith he Acts 23 1. in all good conscience before God unto this day He did nothing but that which he was perswaded in his heart he ought to doe I verily thought saith he Act. 26.9 with my selfe that I ought to do many things contrary to the name of Iesus of Nazareth The intent and purpose of his heart was to please and honour God in it In all these three respects it is certainely an hard thing for a man to know whether his heart be right or no if he doe not carefully and diligently observe his owne heart and examine it he will never be able to know it It behoveth us to use all diligence in this businesse it will never els be well done Give diligence saith the Apostle 2 Pet. 1.10 to make your calling and election sure And by making this sure unto our selves that our hearts are upright wee shall make both our calling and election sure And this is the first Motive The second is from the possibility of this worke Though most men be deceived in this point though their heart be so deceitfull though there be so great a resemblance betweene those good things that may be in naturall men and hypocrites and the truth of grace yet if we will take paines to examine our selves well we may certainely know that our hearts are upright if they be so that there is truth of grace in us that there is more in us then can be in any naturall man or hypocrite in the world This also shall be made evident to you in three points First Because the faithfull are exhorted so oft and earnestly to prove and examine themselves whether they be in the faith or no 2 Cor. 13.5 To prove every man his owne worke Gal. 6.4 To make sure to themselves their owne calling and election 2 Pet. 1.10 Now these exhortations had beene in vaine if it were not possible for the faithfull to know they have true faith that the workes and duties they doe are done in uprightnesse if a man might not be certaine and sure that he is effectually called For though God in his law require that of the naturall man which it is impossible for him to do as the Apostle speaketh Rom. 8.3 and may justly do it 1 because when God first gave the law to mankind in Adam he made him able to keepe it 2 because by exacting this of him which he is not able to do he
driveth him to despaire in himselfe and to seeke helpe in Christ Yet in the Gospell Christ requireth nothing of the faithfull that is impossible for them to do His yoke is easie and his burden light as he saith Mat. 11.30 Secondly The faithfull may be in this life certaine of their salvation They may be sure of their justification Surely shall one say it is the promise made to the faithfull that should live in the daies of the Gospell Esa. 45.24 in the Lord have I righteousnesse They may be sure of their adoption Doubtlesse thou art our father say the faithfull Esa. 63.16 though Abraham be ignorant of us They may be sure of their perseverance in Gods favour unto the end Surely saith David Psal. 23.6 goodnesse and mercy shall follow me all the daies of my life They may be sure that after this life they shall inherit eternall glory We know saith Paul 2 Cor. 5.1 not speaking in his own person but in the person of all the faithfull that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens And we know saith Iohn 1 Ioh. 3.14 we are translated from death to life How knew he that By revelation No but by such an evidence as is common to all the faithfull Because we love the brethren saith he Now there could be no such assurance of their salvation in any of the faithfull if they knew not undoubtedly that their hearts were upright that they have truth of grace in them How could any conclude thus to the comfort of his soule I know I am translated from death to life because I love the brethren if he could not certainely know that he doth love the brethren and that in truth and sincerity and not in shew onely Hereby we know saith he 1 Ioh. 4.13 that we dwell in him and he in us because he hath given us of his spirit The spirit of sanctification and the truth of grace wrought in us thereby is the only thing that can assure us that we have any communion with God or are in his favour Thirdly and lastly That it is possible for us to know certainly that our hearts are upright is evident by the experience of Gods faithfull servants whose examples are recorded in the word for our comfort and incouragement We have a proverbiall speech probatum est Iob knew that his heart was upright or he would not have said as he did Iob 27.5 God forbid that I should justifie you till I die I will not remove mine integrity from me As if he should say I will die rather then beleeve you that would perswade me I am an hypocrite And 12.4 The just upright man is laughed to scorne And 16.17 19. There is not any injustice in my hands also my prayer is pure O earth cover thou not my bloud and let my cry have no place Also now behold my witnesse is in heaven and my record is on high Yea the poore soule had then beene in a most wofull case if he had not beene so certaine of the uprightnesse of his heart as that all those learned and worthy men could not make him to doubt of it David likewise was certaine of the uprightnesse of his heart or he durst never have said as he did Psal. 26.1 2. Iudge me O Lord for I have walked in mine integrity examine me ô Lord and prove me try my reines and my heart Hezekiah even in the time of his great affliction knew assuredly and was able to call God for a witnesse to his conscience Esa. 38.3 that he had walked before God in truth and with a perfect heart Yea Peter even then when he was so exceedingly dejected in himselfe for his fearefull fall knew so assuredly that his heart was upright that he did unfeignedly love Christ above all things in the world as that he durst confidently avouch it unto Christ himselfe and was grieved that Christ should question that the third time Lord saith he Iohn 21.17 thou knowest all things thou knowest that I love thee And to conclude the Apostle Iohn speaking in the name not of himselfe onely or of some rare and extraordinary persons saith 1 Iohn 5.19 We know that we are of God that is borne of God truly regenerate as appeareth by the former verse Thus you see there is no such impossibility no such difficulty in the matter but we may know and be certaine whether our hearts be upright or no. True it is the best Christian that is may be at some times doubtfull and uncertaine in this point unable to discerne that there is truth of grace in him If he could rightly examine his owne heart and waies he might find it out But he is not at all times in case to examine himselfe thus The best are subject 1 to spirituall desertion sometimes through their owne sloth and negligence as the Church was Cant. 3.1 and 5.6 2 To such tentations and sorrowes as doe even overwhelme their spirits Psal. 142.3 In such a case it is good 1 to call to mind the times that are past and the evidence thou hast formerly had of the uprightnesse of thy heart Psal. 77.5 6. 2 Even then cast not away thy confidence but having lost thine evidence seek and sue and cry to God for a new copy of it as David did even in that case Psal. 77. â 3 Vse the helpe of some faithfull and experienced Christian who in this case may be better able to judge of thee then thou art thy selfe And that is the second Motive that may perswade us to examine our selves diligently in this point The third and last is taken from the benefit and comfort we shall receive in this when by diligent triall and examination of our selves wee can find that there is truth of grace in us that our hearts are sound and upright with God O the comfort that this will yeeld us will abundantly recompence all the paines wee can take about it This will appeare to be so in two points First This will make every duty every service we doe to God sweet and comfortable to us when we can know we have performed it in truth and uprightnesse of heart This motive the Apostle giveth us Gal. 6 4. Let every man prove his owne worke and then shall he have rejoycing in himselfe alone and not in another When the people in Davids time contributed largely towards the building of the Temple it is said they rejoyced and found great comfort and the reason is given 1 Chron. 19 9. because they did it with a perfect and upright heart So when all Iudah in Asa his time renewed their covenant and bound themselves by solemne oath to cleave unto the Lord and to the purity of his religion and worship it is said 2 Chron 15.15 they rejoyced at the oath and the reason is given because they had sworne with all their heart So Paul professeth of
himselfe 2 Cor. 1.12 that the testimony his conscience gave him of this that he had served God in his ministery in simplicity and godly sincerity that is with an upright heart was the greatest joy he had in the world Secondly This will yeeld a man comfort in the time of any affliction and susteine him from fainting under it if his conscience can then witnesse unto him that though his life hath beene full of defects and frailties yet his heart hath beene upright with God Iob found this to bee so in his extreame affliction and therefore professeth Iob 27.5 6. that hee would not loose the comfort of his integrity for all the world hee would hold it fast and would not let it goe though his friends pulled hard to get it from him Thus did Ieremy likewise comfort himselfe in the time of a great tentation Ieremy 12.3 Thou ô Lord saith hee knowest mee thou hast seene mee and tryed mine heart towards thee And so did Hezekiah when hee had received the sentence of death Esa. 38.3 Remember now ô Lord I beseech thee how I have walked before thee in truth and with a perfect that is an upright heart You see now how effectuall the Motives are that God in his Word hath given to stirre us up unto this duty even to examine our selves and to enquire diligently into our hearts whether there be truth of grace in them whether they be upright with God or no. O that the Lord would be pleased to give them life and power in our hearts Lecture LXXVI On Psalme 51.6 Novemb. 27. 1627. NOw we proceed to those markes and notes whereby this truth of heart may be knowne and discerned All of them I will not goe about to give you That would be an endlesse labour For looke how many saving and sanctifying graces there be in any of Gods elect so many signes there be of an upright heart He that hath any one saving grace in him he hath certainely an upright heart he cannot be an hypocrite Yea though that one grace that is in him be for measure and degree very weake and small though it be no more for quantity then so much fire as will serve to make fire to smoke it is our Saviours comfortable comparison Matth. 12. â0 and a very little sparke you know will make flax to smoke and to burne and flame also As when a man with sicknesse is growne so weake that he can neither move nor speake nor see and they that are about him thinke he is quite gone yet if when we speake to him we can perceive that he lifteth up his hand nay though he cannot doe so much if we can perceive he breatheth still we conclude that certainely hee is not yet dead there is life in him So is it in this case If a man have true faith though it be very weake he cannot be an hypocrite For our Saviour saith Iohn 3.36 He that beleeveth on the sonne hath everlasting life If a man have truly repented of any one sinne hee cannot be an hypocrite For of Zacheus Christ pronounceth upon his repentance for the unjust gaine he had gotten Luk. 19.9 that salvation was come into his house he was become the son of Abraham If a man doe truly feare God he cannot be an hypocrite For the Holy Ghost saith Pro. 14.26 In the feare of the Lord is strong confidence As if he had said A man may confidently build upon that that he is in the state of grace If a man do truly love such as do feare the Lord he cannot be an hypocrite For so saith the Apostle 1 Iohn 3.14 We know we are translated from death to life because we love the brethren and verse 19. Hereby we know that we are of the truth sound and upright and shall assure our hearts before him So that from any one grace that a man findeth to be indeed in him he may confidently conclude that his heart is upright and true to God And though it be true that no man hath truly repented of one sinne but hee hath habitually repented of all neither hath he any one grace in truth that hath not in him the seeds and habits of every grace as we shall heare hereafter in the prosecution of this point touching the signes of uprightnesse yet maketh the knowledge of this greatly to the comfort of Gods people who may have received some one grace in farre greater measure then any other and can sometimes sensibly discerne in themselves some one grace when in their owne feeling they are utterly destitute of all the rest All the difficulty will be to prove that we have any one saving grace in us in truth and not the shew and shadow of it onely But to give you the notes whereby the truth of every grace may be discerned would be an infinite piece of worke I will therefore instance onely in three whereby a man may most sensibly discerne whether his heart be upright or no. 1. The jealousie and feare that a man findeth in himselfe lest his heart should not be upright 2. The conscience a man maketh of and the obedience he yeeldeth unto the commandements and will of God 3. The bent of his will of the purpose and desire of his heart towards God First It is a good signe a man is not an hypocrite when hee is apt to suspect himselfe and fearefull of being deceived in this point So long as this jealousie that he hath of himselfe maketh him more diligent in examining himselfe and more willing to be tryed by others he is farre enough from being an hypocrite though he suspect himselfe to be one The best and uprightest soules are of all other most subject to this jealousie as experience doth daily prove and hath proved in all ages This is certainely one part of that poverty of spirit that our Saviour commendeth when he saith Matth. 5.3 Blessed are the poore in spirit A man may be in a blessed state and therefore also sound and upright hearted though he be poore in spirit and suspect himselfe to be unâound nay he is therefore in a blessed state because he is poore in spirit because he is thus jealous of himselfe For this argueth and proceedeth from an hearty dislike and feare of being an hypocrite and from a strong desire to be upright in heart He thinketh himselfe never sure enough of this See this in two notable examples The first is of David Doubtlesse he was not free from this jealousie and suspition of himselfe when he prayed Psalme 119 80. Let my heart be sound in thy statutes that I be not ashamed Nor when he prayed as he did Psal. 1â9 23 24. Search me ô God and know my heart trie me and know my thoughts and see if there be any wicked way in me if there be any falshood in my heart and leade me in the way everlasting Make me upright and guide me in an upright course This is that that made him
pray as he doth Psal. 141.5 Let the righteous smite me it shall be a kindnesse and let him reproove me it shall be an excellent oyle As if he had said give me such friends and teachers as will helpe to search me and to discover to me that unfoundnesse and corruption that is hidden from my selfe But of all other places this most plainely appeareth to have beene in him when he made that prayer that we reade verse 10. of this Psalme Create in me a cleane heart ô God renew a right spirit within me Was David an hypocrite when he said so No no. Certainely he had at this time as cleane a heart and as right a spirit as ever he had in his life as by many passages in this Psalme is most evident But he could not perceive nor discerne it in himselfe at this time and therefore prayeth that God would create and renew it in him as if it had beene quite gone The other example is that of the elect Apostles Matth. 26.21 22. When our Saviour had said all the twelve being then together that one of them should betray him though he had plainely said it was but one of them all that should have an hand in that foule sinne yet did every one of them suspect himselfe to be that one man and out of this selfe suspition were exceeding sorrowfull and began every one of them to say unto him Lord is it I They knew no such falshood and treachery in their owne hearts nay it is certaine they were most free from it for so our Saviour himselfe saith of them all Iohn 13.10 Yee are cleane yet were they exceeding apt to suspect themselves of it And as the man whose heart is upright indeed is apt to doubt himselfe and carefull to have his heart well examined that he be not deceived So the man whose heart is most unsound and farthest of from truth of grace never suspecteth himselfe is never troubled with any such doubts but alwaies confident in this point The foole is confident saith Solomon Pro. 14.16 Many a most wicked man that hath no feare of God before his eyes yet flattereth himselfe saith David Psal. 36.1 2. in his owne eyes perswadeth himselfe verily he hath as true an heart to God as any man No affliction that God can lay upon them no mortall sicknesse can make them doubt of this or once call in question the truth of their hearts but even upon their death bed they are as Iob speaketh Iob 21.23 wholly at ease and quiet Nay it is a death to him to have any such doubt to rise in his mind He cannot abide that in his sicknesse any thing should be spoken to him that might move him to doubt of his salvation but is ready to say with that miserable man Luke 4.34 Let me alone what have I to doe with thee art thou come to torment me He cannot abide in his health to heare such preaching as by the searching power of it is wont to worke in him these doubtings of his estate and to trouble his mind thereby but shunneth it as Ahab did the ministery of Micajah I hate him saith hee 2 Chron. 18.7 for he never prophesied good to me but alwaies evill I never heare him but he troubleth and disquieteth my minde This quietnesse and peace that wicked men have when Iob did meditate and consider of he did tremble at as at a most fearefull signe of Gods wrath upon them Even when I remember it saith he Iob 21.6 I am afraid and trembling taketh hold on my flesh A godly man cannot choose but tremble to thinke how quietly many passe away without the least trouble or doubt of their estate either in life or in death Let us therefore beloved begin the examination of our hearts if we desire to know whether they be upright or no at this first note and signe 1. Art thou apt to doubt and suspect thy selfe much lest thou shouldst bee no better then an hypocrite Thinke not the worse of thine own estate for this so long as thou yeeldest not to these doubts and jelousies but art thereby made carefull to looke up thine evidences and to find in thy selfe more sure markes and notes of the uprightnesse of thy heart Remember what Christ saith of such as thou art Matth. 5.2 Consider that as thou thy selfe shewest most tender care and kind affections towards thy children that are very young and little ones specially if they be also sicke then towards all the rest so doth the Lord to his children when they are such weake little ones as thou art Psal. 103.13 Like as a father pitieth his children so doth the Lord. Remember what care Iacob had of his little children and of the lambs that were yet in the bellies of their dams Gen. 33.13 14. and know that was nothing to the tender care that the Lord who is thy father yea another manner of father more fatherly in his affection and more kinde then any upon earth ever was Matth. 23.9 and thy shepheard also Psal. 23.1 hath of his little ones of his lambs as the Prophet also describeth him Esa. 40.11 He shall feed his flocke like a shepheard he shall gather the lambs with his arme and carry them in his bosome and shall gently lead those that are with young 2. Wert thou never troubled with doubts of this kinde Never so poore in spirit Certainely thy heart is unsound And I may say to thee as our Saviour doth Luke 6.24 Wo be to you that are rich for you have received your consolation Wo be to you that are so confident for you shall see cause of despaire one day The second note to try the truth and uprightnesse of our hearts by is the conscience we make the obedience we yeeld unto the commandements of God And this is yet a more sure and sensible marke and signe of sincerity then the former is This is that which Solomon teacheth in his speech to the people at the dedication of the Temple 1 King 8.61 Let your heart be perfect with the Lord your God to walke in his statutes and to keepe his commandements As though he had said In this consisteth the soundnesse and perfectnesse of the heart by this it is to be discerned It is a mans doings the life and conversation that he leadeth that will best discover unto him the truth and uprightnesse of his heart Thus shall we find the true hearted Christian described Psal. 15.2 He walketh uprightly and worketh righteousnesse And by the Apostle 3 Iohn 4. I have no greater joy then to heare that my children walke in truth that they shew the truth of their hearts in their conversation It is not the perswasion that we have of our selves nor the good words we can speake nor the good profession we make but our doings our conversation that will shew what our hearts are Even a child saith Solomon Pro. 20.11 is knowne by his doings whether his worke be pure
God had not commanded were suddenly consumed with fire from heaven Levit. 10.1 2. The other is in Vzzah who because in a right good intent hee put forth his hand to stay the arke from falling which hee had no calling nor warrant from Gods Word to do the anger of the Lord was kindled against him and strucke him dead suddenly 2 Sam 6.6.7 And thus have we seene what is the rule and patterne of all true righteousnesse and that nothing can be a good worke that is not done by the direction of Gods Word which is the first generall poiât I propounded in handling the first property of true goodnesse Let us proceed now to the second of them That the cleaving unto the word and following the direction of it in all that we doe is a good note of an upright heart To make Gods Word the onely guide of our life to make conscience of nothing as in it selfe sinfull or holy but onely of that which God hath commanded or forbidden in his Word is a singular note of an upright heart See the proofe of this first in the description the Holy Ghost maketh of the man that hath an upright heart Psal. 119.1 Blessed are the undefiled or the perfect and sincere in the way Yea but how shall we know who are such Who walke in the law of the Lord saith hee As if hee should have said that is the note to know them by So verse 7. I will praise thee with uprightnesse of heart when I shall have learned thy righteous judgements And Psal. 112.1 Blessed is the man that feareth the Lord. Yea but how shall we know him That delighteth greatly in his commandements That is the way to know who truly feareth God Secondly See the proofe of this in foure notable examples 1. Iob was an upright hearted man Iob 1.1 Yea himselfe was very confident of the uprightnesse of his heart as you may see Iob 23.10 He knoweth the way that I take when he hath tried me I shall come forth like gold And what made him so confident of this That he telleth you in the next words verse 11 12. My foot hath held his steps his way have I kept and not declined neither have I gone backe from the commandement of his lips I have esteemed the words of his mouth more then my necessary food 2. Of David likewise God himselfe giveth testimony 1 King 9.4 that he had walked before him in integrity and uprightnesse of heart But how did that appeare That he telleth you in the next words by doing according to all that I have commanded 3. Of Iehoshaphat God giveth testimony 2 Chron. 19.3 that he prepared his heart to seeke God he had an upright heart How did it appeare Surely when he shewed most frailty in taking part first with Ahab then with his sonne Ioram yet even then the uprightnesse of his heart appeared in his dependance upon the direction of Gods Word and the high account he made of it 1 King 22.5 Enquire I pray thee at the word of the Lord saith he to Ahab And verse 7. Is there not here a Prophet of the Lord besides that we may enquire of him And the same you shall see noted of him also when he went with Ioram 2 King 3.11 Is there not here a Prophet of the Lord that we may enquire of the Lord by him And when he heard that Elisha was there The word of the Lord is with him saith he ver 12. so he and by his meanes the other two Kings likewise sent not for the Prophet though that they might well have done but went downe to him The fourth and last example is Iosiah of whose goodnesse the Holy Ghost makes honourable mention even after his death 2 Chron. 35.26 Now the rest of the acts of Iosiah and his goodnesse As if hee should say There was goodnesse indeed and truth of grace in him But how is that proved According to all that is written in the Law of the Lord saith the Text As if he had said His goodnesse appeared in making Gods written Word the onely rule of his life Now let us make some application of all this that wee have heard touching this first property of true goodnesse and righteousnesse and that 1 by way of exhortation 2 by way of tryall and examination of our owne hearts For the first If this be so that the written Word of God is the onely rule of true righteousnesse if it be so perfect a rule and patterne as we have heard if the following of the direction of it in all things be so sure a note of an upright heart then what a necessity is there laid upon every one of us that desire to please God to exercise our selves with all diligence in the reading and hearing and meditating of it What marvell is it though not onely Kings and Magistrates Deut. 17.18.19 Iosh. 1.8 be commanded daily to read and meditate in it but that the Holy Ghost describeth the blessed and good man Psal. 1.2 by this that his delight is in the law of the Lord and in it he doth meditate day and night O with what certainty and security and comfort might we walke in all our wayes if we had that knowledge in the Word and were so well acquainted with it as in these daies wherein we live and under such meanes as we enjoy we might be Secondly Let us all examine the uprightnesse of our hearts by this note 1. Certainly if we make no reckoning of the Word delight not in it desire not the knowledge of it but have other rules to guide our lives and consciences by beside the Word how much devotion so ever seemeth to be in us how good so ever our lives are there is no truth nor uprightnesse in our hearts If either we make the commandements and customes of men or our own heart and good meaning the rule of our spirituall life or if we make conscience of and be religiously strict in the observation of such things as God in his Word hath given us no direction for we are no better then hypocrites See how bitter our Saviour is against the Pharisees for the great conscience they made themselves and for the great zeale they shewed in pressing others to the observation of their purifyings as a point of holinesse which they had no other warrant for but the tradition of their elders and the commandements of men Mar. 7.6 and so forward For this he calleth them hypocrites and saith they did worship God in vaine And the Apostle likewise against such as did forbid marriage and the eating of meates that Gods Word did allow 1 Tim. 4.1 3. he saith this was a doctrine of divels that they that taught it taught lies through hypocrisie and had their consciences seared with a hot iron Marke well I say the vehemency and bitternesse of them both against these men and you will see cause to wonder at it For admit this was an errour
that loveth the Lord is a good man a sound elect Christian an upright hearted man Let them that love thy name all good men all sound hearted men saith David Psal. 5.11 be joyfull in thee So Psal. 119.132 Looke thou upon me and be mercifull unto me as thou usest to doe to those that love thy name If any man love God saith the Apostle 1 Cor. 8.3 the same is knowne of him As if he had said Whatsoever men may thinke of such howsoever men may account many of such to be no better then hypocrites yea howsoever they may oft times thinke so of themselves also yet God approveth and highly esteemeth of them Secondly All Gods promises are appropriated unto such as love the Lord and therfore all such must needs be upright in heart See this first in heavenly and eternall blessings Iames 1.12 He shall receive the crowne of liââ which the Lord hath promised to them that love him and 2.5 Hath not God chosen the poore of this world rich in faith and heires of the kingdome which hee hath promised to them that love him All that love the Lord shall goe to heaven and none but they See this secondly in spirituall blessings All the comforts of the Gospell righteousnesse peace and joy in the Holy Ghost the fatnesse of Gods house comfort in the Word and Sacraments are promised to them that love the Lord and to none but them 1 Cor. 2.9 Eye hath not seene eare hath not heard neither have entred into the heart of man the things which God hath prepared for them that love him See this thirdly in temporall blessings Because he hath set his love upon me saith the Lord Psal. 91.14 therefore will I deliver him Rom. 8.28 We know that all things worke together for the good of such as love God They that love God may be sure to be made the better by their prosperity and by their adversity by their sicknesse and by their health everything that befalleth them shall be sanctified unto them and to none but such And on the other side he that loveth not the Lord hath no right to any blessing of God no promise of God belongeth unto him but a certaine looking for of judgement and fiery indignation which shall devoure the adversaries as the Apostle speaketh Heb. 10.27 If any man love not the Lord Iesus saith the Apostle 1 Corinthians 16.22 let him bee Anathema Maranatha as if hee had said let him bee accursed even unto the comming of Christ to judgement Thirdly and lastly See this confirmed by a practicall experiment When Peter was so dejected in the sense of his fearefull sinne that hee thought himselfe unworthy ever to be imployed or to meddle any more in the worke of his Apostleship and ministery see how and by what argument our Saviour seeketh to raise him and comfort him Iohn 21.15 Simon thou sonne of Ionas lovest thou me As if he had said If this bee in thee be of good comfort thou art not quite fallen from God thy heart is upright for all thy fall And thus may we comfort any poore Christian in their greatest distresse of Conscience You see then that that we doe out of true love to God will give us a comfortable testimony that our hearts are upright so will not that doe that is done meerely out of such a feare of Gods wrath as hath no mixture of love in it See an instance for this in those false hearted Iewes that perished in the wildernesse as wee shall find it set downe Psal. 78.34 36 37. When he slew them sometimes by fiery serpents sometimes by strange pestilence and other judgements then they sought him and returned and enquired early after God They made great shewes of repentance great protestations of amendment as you have knowne many lewd men in extreame sicknesses doe But what came all these shewes unto That you shall find verse 36 37. They did but flatter him with their mouth and they lied to him with their tongues for their hearts were not right with him There is no truth of heart in those shewes of repentance and goodnesse that are extorted from us onely by the judgements of God and sense of his wrath that grow out of that feare that hath no mixture of love in it Now let us make some application of this that we have heard And seeing whatsoever good thing we doe out of love to God is pleasing to him and nothing els if we truly love the Lord our hearts are upright if the love of God be not in us there is no truth in our hearts but we shall be sure to have our portion with hypocrites Let us therefore try our owne hearts by this note Let us every one of us seriously bethinke our selves if the Lord should speake to every one of us particularly and by name and aske us that question that he did Peter Iohn 21.15 Simon thou sonne of Ionas lovest thou me what answer wee would be able to make unto him Certainely your answer to this question would be very indifferent Some of you that have no love of God in you at all but hate him in your hearts would be ready to answer him most confidently and some others of you that doe indeed intirely and unfeignedly love him would make a very doubtfull and fearefull answer unto this question Let mee direct my speech to you both severally and apart For the first of you I know you will be ready to say Is there any man so ungracious so lewd that he doth not love the Lord that he doth hate the Lord Yes yes alas there be many such in the world and in the Church too They hate the Lord not as he is their Creatour and preserver for in those respects they will seeme to love him but as he is a law-giver and hath given them such lawes as do curbe them and are most crosse and contrary to their nature as he is their Soveraigne Lord and King that requireth obedience of them unto those lawes as he is God the avenger as the Prophet calleth him Psal. 94.1 that will take vengeance of them for their sinnes in these respects they hate him His Citizens hated him saith our Saviour in the Parable Luke 19.14 we will not have him to reigne over us Yea they hate him with a mortall hatred Their soule abhorred me saith the Lord Zach. 11.8 and wish with all their hearts as to their most mortall enemy a fearefull thing to be spoken or thought that he had no being that he were quite rid out of the world Many such wretches I say there be in the world and even in the Church too and if thou knewest thy selfe well thou wouldst find thy selfe to be of that wretched number But though thou knowest not thy selfe the Lord knoweth thee well and will one day say to thee as he said to a great number that were members of the true Church as thou art professours of the true religion as thou
of men that are by this Doctrine discerned to bee void of all truth of heart are such as contenting themselves with this that they are reformed in the outward man thou shalt never heare them sweare or lye or talke either filthily or maliciously thou shalt never see them drunke or haunt evill company they constantly performe religious duties both publikely and privatly yet are they carelesse of the reforming and sanctifying of the inward man 1. their understanding is blind and blockish and full of errour 2. their thoughts are most vaine and wicked 3. their memories are like brasse for the reteining of that that is naught and like water for that that is good 4. Their affections are altogether worldly and disordered yet do these inward corruptions not trouble them at all neither doe they strive against them But to these men the time will not permit mee to say any more then this remember what you have now heard if that grace that seemeth to bee in us bee true and unfeined it will worke a totall change in us a reformation of the whole man at least in the unfeined desire and endeavour of the heart Lecture LXXXV On Psalme 51.6 March 25. 1628. THe second respect wherein the universality and large extent of true sanctifying grace appeareth is the object namely the matter wherein our goodnesse and grace is exercised it sheweth it selfe in a conscionable respect unto all the commandements of God He that hath truth of grace in him maketh conscience of every commandement of God of one as well as of another And as the sincerity of a Christians love to the brethren appeareth in this when he loveth all the Saints without respect of persons poore and rich weake and strong as the Apostle Col. 1.4 and els where oft noteth and the faithfullnesse of the governours of the Church when they observe the rules of Church governement which God hath appointed without preferring one before another and when they do nothing by partiality as the Apostle speaketh 1 Tim. 5.21 And on the other side the unfaithfullnesse of a Minister is chiefly seene in this when he is partiall in the law that is in the application of the law as the Lord chargeth the Priests to have beene Mal. 2.9 some truths they would teach that were needfull and profitable and some they would conceale some mens sinnes they would sharpely reprove and some mens faults they would winke at So doth the sincerity of our love and obedience unto God and his law appeare in this when we love and make conscience of all his commandements without preferring one before another and the hypocrisie and falshood of our hearts is seeene in this when we are partiall in the law when we will seeme to esteeme highly of some of the commandements of God with the slighting and neglecting of other some And this is that which the Apostle teacheth Iames 2.10 Whosoever shall keepe the whole law outwardly hee meaneth and in shew and yet offend in one point that is wittingly and giving himselfe liberty to breake any one commandement is guilty of all So the Lord chargeth the wicked Iewes Ier. 32.23 that they had done nothing of all that hee commanded them to doe How could that be Did they not circumcise their children and offer sacrifices and doe many other things that he had commanded Yes verily but because that in some things they had wittingly transgressed Gods commandement and namely in idolatry for that is the only particular sin that God chargeth them with in that place as you may see verse 29 34 35 therefore he saith they had done nothing of all that he commanded them to doe and verse 30. that they had done that onely that was evill before him They doe nothing with an upright heart that doe give themselves liberty in any one thing to transgresse Gods law we must either keepe all or els we keepe none at all Therefore we shall find this oft noted by the Holy Ghost for the property and marke of an upright hearted man that he maketh conscience of every thing that God hath commanded of one commandement as well as of another This you shall see in that speech of the Lord unto Sololomon 1 King 9.4 If thou wilt walke before me as David thy father walked in integrity of heart and in uprightnesse to doe according to all that I have commanded thee He onely walketh before God in truth of heart and in uprightnesse that doth according to all that God hath commanded Thus doth David also describe a perfect heart in that prayer he maketh for Solomon 1 Chron. 29.19 Give unto Solomon my sonne a perfect heart to keepe thy commandements thy testimonies and thy statutes thy precepts of every kind and to do all these things Lastly Thus is the uprightnesse of Zachary and Elizabeth described Luk 1.6 They were both righteous before God walking in all the commandements and ordinances of the Lord blamelesse The Apostle Iames 2.11 giveth two reasons for that which he had said verse 10. which to many might seeme a strange paradox that he that keepeth the whole law and yet offendeth in one point is guilty of all The first of them is in these words He that said doe not commit adultery said also doe not steale Every commandement even the least of them one as well as another hath God for the author of it God spake all these words as it is said in the preface to the law Exod. 20.1 So that every commandement ought to be of equall authority in our hearts The second iâ like unto the first saith our Saviour Matth. 22.39 And therefore he that out of love and obedience unto God keepeth any one commandement must needs be carefull also to keepe at the rest Secondly All the commandements of God are so coupled together that they make but one sentence one copulative proposition but one law See this Deut. 5.17 21. Thou shalt not kill neither shalt thou commit adultery neither shalt thou steale c. So that as the Apostle inferreth Iames 2.11 if thou doe not commit adultery yet if thou kill thou art become a transgressour of the law Now because this is a point of manifold and daily use and one of the principall and most sensible signes of an upright heart of all those that are given us in the Word I will insist a little upon it and 1 give you certaine cautions to prevent the mis-understanding of it by answering two questions and doubts that may be moved concerning this point 2 I will make some application of it The first question is this Hath no man an upright heart that doth not live according to Gods law in all points That doth not walke in all the commandements and ordinances of the Lord blamelesse I answer first Yes verily for els there were not one upright hearted man upon earth In many things we offend all saith the Apostle Iames 3.2 Nay I say more the righteousest man upon earth
is so farre from keeping all the commandements of God that he breaketh them all he keepeth none of them as they ought to be kept Thus speaketh holy and zealous Nehemiah of all Gods people and putteth himselfe in the number Neh. 1.7 We have dealt very corruptly against thee and have not kept the commandements nor the statutes nor the judgements which thou commandedst thy servant Moses Yea be hath certainely a false heart no uprightnesse no truth of grace in it that saith in his heart of the commandements of God as that rich young man did Mat. 19.20 All these things I have kept from my youth up or that thinketh himselfe to bee free from the transgression of any one of the commandements of God Secondly I answer Though this be so no man keepeth all no man keepeth any legally that is so as the law requireth so as to satisfie the law and to free himselfe by his obedience from the curse of the law yet is there never an upright hearted man in the world not the weakest of them all but he keepeth all the commandements of God evangelically that is so as in the new covenant of grace he is in Christ accepted of and accounted to have kept them all For this is the new covenant that God hath made with his people Ezek. 36.27 I will put my spirit within you and cause you to walke in my statutes and ye shall keepe my juâgements and doe them David did so as we have heard Zachary and Elizabeth did so yea the Apostle saith thus of all faithfull 1 Iohn 3.22 Whatsoever we aske we receive of him because wee keepe his commandements and doe those things that are pleasing in his sight For 1 there is no one commandement but in his minde and judgement he consenteth unto it and saith of it as Rom. 7.12 The commandement is holy and just and good He can say of himselfe as David did Psal. 119.128 I esteeme all thy precepts concerning all things to be right 2. There is no one commandement of God that he doth wittingly dispense with himselfe in but he maketh conscience of it and it hath a divine authority in his heart He can say with David Psal. 119.6 that he hath respect to all Gods commandements And with Paul Rom. 7.15 That which I doe when I transgresse any commandement I allow not for what I would that doe I not but what I hate that doe I. As if hee had said I would faine keepe every commandement of God though I doe it not my desire is to doe the will of God in all things I dislike in my selfe and hate every transgression of the law of God And he that doth thus approve in his minde and set his seale unto every commandement of God he that doth thus make conscience of and unfeignedly desire to doe the will of God in all things is certainely an happy man Never did any hypocrite or naturall man in the world goe thus farre He is not thus subject to the law of God saith the Apostle Rom. 8.7 neâther indeed can be He cannot esteeme in his mind all Gods precepts concerning all things to be right but he hath in himselfe secret reasonings and imaginations that exalt themselves against the knowledge of God as the Apostle speaketh 2 Cor. 10.5 against some part of Gods will revealed in his Word neither can he make conscience of or in his will unfeignedly desire to doe the will of God in all things but doth willingly dispence with himselfe in some things and say with Naaman 2 King 5.18 In this thing the Lord beare with thy servant No no never could hypocrite goe thus farre Thou that canst thus consent unto Gods law and approve of Gods will revealed in his Word in all points and dost unfeignedly desire to doe every thing the Lord requireth of thee thou hast certainely notwithstanding all thy failings an upright heart yea thou art a righteous man in Gods sight not onely by imputation of Christs perfect righteousnesse unto thee but by an inherent righteousnesse which the spirit of Christ hath wrought in thee The righteousnesse of the law is fulfilled in thee as the Apostle speaketh Rom. 8.4 Thou dost keepe all the commandements of God though not legally or so as to be justified thereby yet Evangelically and so as by the new covenant of grace through Christ thou art esteemed by God as a fullfiller of them all And this made Paul to say Rom. 7. â7 It is no more I that doe it as if hee had said I am not a transgressour of the law And verse 25. I my selfe serve the law of God as if he had said I do keepe and observe Gods law And so much may serve for the answer to the first question The second question is this Hath no man an upright heart that maketh more conscience of some of Gods commandements then of other some My answer to this question must consist of two parts 1. I will shew you how farre forth an upright hearted man may and ought to shew more respect to some of Gods commandements then to other some 2. How and wherein hee doth and must shew an equall respect unto them all For the first A man may have an upright heart and yet be more slacke and carelesse in some duties then in other in his obedience to some of the commandements of God then in other more apt to offend in some sinnes then in other This may arise 1. Sometimes from this that he hath more light and knowledge of his duty in some things then in other So it was with Iacob and the Patriarchs who being most holy men in other things yet made no conscience at all of Polygamy because though it was ever a sinne yet it was not knowne by them to be so 2. Sometimes from this that their tentations are stronger to some sinnes then to other and their pull-backs stronger to with-hold them from some duties then from other Of both these cases we have an example in Iehosaphat Iehosaphat was as zealous as any King of Iudah for the planting of true religion throughout his kingdome as you may see 2 Chron. 17.6 9. and yet in the abolishing of the reliques of idolatry he shewed nothing so much zeale as Hezekiah and Iosiah did Alas it was with him as with our good King Edward he did what he could but was not able to doe it as you shall see 2 Chron. 20.33 Howbeit the high places were not taken away for as yet the people had not prepared their hearts unto the God of their fathers The backwardnesse of the people did hinder him he could not doe as he would So in another case he that shewed in all his other courses such a deale of piety and zeale how great want of zeale and piety did he shew in that league and affinity that he made with Ahab and being so ready to helpe both him and after him his two sonnes Iehoram and Ahaziah three as grosse
idolaters and enemies to God as lived upon the earth Alas he he being of a soft and flexible disposition was naturally inclined and had more strong tentations to that then to other sinnes But herein the truth of his heart appeared that when God had by his Prophet reproved him for helping Ahab his heart relented and he became after that more zealous for God then ever he had beene before as you shall see 2 Chron. 19.2 11. and being againe after that reproved for helping Ahaziah more sharpely 2 Chron. 20.37 he could never be drawne to offeâd that way any more 1 King 22.49 You see then a man may have an upright heart though he do seeme to make more conscience of some commandements some duties and some sinnes then of others But I say further a man cannot have an upright heart if he doe not shew more care and conscience in some duties commanded and in some sinnes that are forbidden then in other some Though all the commandements be equall in respect of the authority and soveraignty of the commander yet in respect of the things commanded or forbidden and in respect of the strictnesse of the charge laid upon us by the Lord for the doing or not doing of them some are greater then others are Yea there is no surer note of an upright heart then this when we do make more conscience of those things that God hath laid most speciall charge upon us in then we do of any others If you aske mee Which are those I answer They are of three sorts First God hath given greater charge to us concerning the substantiall points of piety and charity then concerning any matters of circumstance and ceremony Christ calleth the inward worship of God prescribed in the first commandement The first and the great commandement Mat. 22.38 greater then any of the nine that follow God delighteth much more in the inward then in the outward worship we doe to him Hath the Lord as great delight in burnt offering and sacrifices saith Samuel 1 Sam. 15 22. as in obeying the voice of the Lord I desire mercy and not sacrifice saith the Lord Hos. 6.6 and the knowledge of God more then burnt offerings Yea he calleth mercy and justice and fidelity which are substantiall duties of the second table the weightier matters of the law Matth. 23.23 weightier then the matters of ceremony and circumstances of Gods owne worship prescribed in the first table Goe yee and learne saith our Saviour Matth 9.13 what this meaneth I will have mercy and not sacrifice It is therefore a certaine note of an unsound heart when men 1. Put all their religion in outward duties and services to God and regard not those weightier matters of the law that I told you of mercy and justice and fidelity no nor the inward worship of God neither 2. Stand more upon ceremonies and circumstances of Gods worship then upon the substance would be greatly troubled if they should not receive now at Easter or not receive with that gesture that they have beene accustomed unto but to come without all knowledge to discerne the Lords body to come without charity without all preparation of heart troubleth them not at all What is this els but to straine at a gnat and swallow a camell as our Saviour speaketh Mat. 23.24 Secondly God hath given speciall charge to us concerning the duties of our particular callings that he hath set us in more then of those that are generall duties of Christianity belonging to all men and every tree must be knowne by his owne fruit as our Saviour saith Luk. 6.44 This we shall see in that direction Iohn Baptist giveth to the Publicans and Souldiers Luk. 3.13 14 and in those directions the Apostle giveth in his Epistles Ephes. 5. 6. Col. 3. 4. and by the charge he giveth to Timothy 1 Tim. 6.2 and to Titus Tit. 2.15 It is therefore a great signe of unsoundnesse when men seeme very forward in the common duties of Christianity but neglect their callings are bad husbands and wives and masters and servants bad Magistrates and Ministers like a blind eye or lame hand in the body that have life and sense and motion as all the members have but can doe nothing that belongeth to their particular office Thirdly and lastly God hath given us more speciall charge to looke to our selves to reforme our selves then concerning other men Examine your selves saith the Apostle 1 Cor. 11.28 and 2 Cor. 13.5 prove your owne selves Gal. 6.4 Let every man prove his owne worke Rom. 14.22 Have âaith to thy selfe before God Therfore David professeth this of himselfe Psal. 18.23 I was upright before him and I kept my selfe from mine iniquity It is therefore a great signe of unsoundnesse when a man busieth himselfe more with censuring and seemeth to hate sinne more in others then in himselfe This our Saviour noteth for the tricke of an hypocrite Mat. 7.3 that he beholdeth the mote that is in his brothers eye but considereth not the beame that is in his owne eye Lecture LXXXVI On Psalme 51.6 April 1â 1628. NOw it followeth that wee proceed to the second part of my answer to the Question and shew you How and wherein the upright hearted man doth and must shew an equall respect unto all the commandements of God Now this doth appeare in three points principally 1. He desireth to know the whole will of God in all things that concerne him in one point as well as in another 2. He maketh conscience of every sinne God hath forbidden 3. He maketh conscience of every duty God hath commanded him These three points I will speake of in order and make application of them also as I go over them severally For the first The upright hearted man sheweth thus farre-forth an equall respect to all the commandements of God that hee desireth to know the whole will of God in all things that doe concerne him to know in one thing as well as in another In all things I say that concerne him to know For it is no signe of sincerity but of the contrary 1. When a man desireth to know more of Gods will then hee is pleased to reveale and to pry too farre into his secrets When the Lord was pleased to reveale his glory unto his people at the delivering of the law he set bounds unto them and charged them upon paine of death as you shall find Exod. 19.12.21 not to passe those bounds to gaze and pry too farre 2. When a man is too inquisitive to know that that concerneth other men O how perfect are many men in the knowledge of those things that concerne the duty of their Ministers and superiours and of their neighbours also Like Peter Iohn 21.21 Lord what shall this man do whom our Saviour reproveth in the next verse for this and saith What is that to thee follow thou me 3. When a man seeketh knowledge in those things most that are no way
usefull not fit to edifie himselfe in faith and obedience unto God For as it is an argument of a vaine and unsound heart in a Minister to teach any thing that tendeth not to the edifying of the people in faith and godlinesse as the Apostle telleth Timothy some did in his time 1 Tim. 1.3 4. This the Apostle saith was the rule that he followed in teaching Acts 20.20 he taught them not all that he was able to teach but he kept backe nothing that was profitable for them So it is a signe of a vaine and unsound heart in an hearer to desire to know more in religion then may be of use unto him for his owne practise The wisdome of the prudent saith Solomon Pro. 14.8 is to understand his way how hee may walke to please God This was the knowledge that David desired Psal. 119.66 Teach me good judgement and knowledge As if he had said such as may doe me good and make me better Now the upright hearted man to the end he may not offend God in any thing but obey his will in all things he desireth to know the whole will of God so farre as it concerneth him and may be profitable for him to know it I opened my mouth and panted saith David Psal. 119.131 for I longed for thy commandements as if he had said to know them that I might not breake them And thus he saith Psal. 18.22 23. that he approved to his owne heart his uprightnesse and integrity For all his judgements were before me and I did not put away his statutes any of them from me I was also upright before him As wee see it is with wise men specially with justices and officers they will acquaint themselves well with the statutes that they may doe nothing in their office that is against law and so bring themselves into danger So is it with the wise and prudent hearted Christian in this case I am thine save me saith David Psal. 119.94 for I have sought thy precepts And indeed how is it possible for him to be afraid to offend God in any thing or desirous to doe the will of God in all things that is not carefull to enquire and know what the will of God is in all things So it is said of Ezra 7.10 that hee had prepared his heart to seeke the law of the Lord and to doe it Thus David charged his Princes and Nobles and Commons in that great Parliament and common Councell that he summoned not long before his death 1 Chron. 28.8 Now therefore in the sight of all Israel the Congregation of the Lord and in the audience of our God keepe and seeke for all the commandements of the Lord your God As if he had said You cannot keepe them unlesse first you seeke to know them If this be so then is there certainely no truth of grace no uprightnesse of heart in many men First What truth of grace can there be in them that professe to all men by their despising the meanes that they desire not the knowledge of the will of God of which sort notwithstanding there bee many that are passing well perswaded of the uprightnesse of their owne hearts Of these men the Holy Ghost hath given sentence long since Iob 21.14 They say unto God depart from us for we desire not the knowledge of thy waies As though he should say They that doe not desire the knowledge of his waies how honest men soever they seeme to be do certainely in their hearts say unto God depart from us they would have nothing to doe with him by their good will And Ps. 119.155 Salvation is farre from the wicked for they seeke not thy statutes As if he should say They that never seek to know what God hath either forbidden or commanded them in his Word are farre from salvation Secondly Such as though they seeme to love the meanes and so to desire knowledge of Gods will yet never seeke to know the will of God in those cases that concerne their owne practise in particular It is the ordinance of God ye know Mat. 2.7 that his people should seeke his law at the mouth of his messenger And Iohns hearers did so his ministery wrought feares and doubts in them and both the people and the Publicans and the souldiers came to him as you may see Luk. 3.10.12.14 to be resolved in their doubts and said unto him What shall we do But our hearers have no doubts no cases of conscience to be resolved in No man ever asketh the question whether that that he hath gotten by usury or by gaming or by filling in of pots to men till they be drunke and have made themselves beasts be lawfully gotten or no. No man asketh is God pleased with the gaine that I get thus Will God blesse it to me and mine Thirdly and lastly Such also have cause to suspect the truth of their owne hearts that wittingly and purposely shun the knowledge of some parts of Gods will that concerne their owne practise because if they should know them and not doe accordingly their conscience would be disquieted and if they should practise them they must incurre danger and trouble and it is good sleeping thinke they in a whole skin Let none that are such flatter themselves in this that they thanke God they doe nothing against their conscience they doe nothing that they know to bee evill and displeasing to God For if thou wilfully close thine owne eyes against any part of Gods will that thou mayest not see it as those Iewes did that our Saviour condemneth Matth. 13.15 if there bee any truth of God concerning which it may bee said of thee as the Apostle speaketh of some wicked men in his time 2 Peter 3.5 this thou art willingly ignorant of certainely thy heart is unsound and the Lord will judge thee as one that hath sinned not out of ignorance but wilfully And so much shall serve to bee spoken of the first of these three points that I propounded touching the equall respect that the upright-hearted man beareth to all the commandements of God He desireth to know the whole will of God in all things that concerne him in one point as well as in another Secondly Hee maketh conscience of every sinne that God hath in his law condemned of one as well as of another It is no argument of sincerity to make conscience of and to hate some sinnes The Pharisee you know could say Luke 18.11 God I thanke thee I am not as other men are I am not so bad as such and such are I am not extortioner no unjust man in my dealings with men no adulterer But this is oft made in Scripture a note of uprightnesse to make conscience of every knowne sinne of one as well as of another Thus David describeth them that are undefiled in the way Psal. 119.3 They also doe no iniquity As if hee had said Not wittingly as giving themselves liberty in any sinne By
this David approveth to himselfe and to the Lord the uprightnesse of his heart Psalme 119.101 I have refrained my feete from every evill way And by this property doth the Prophet describe the blessed man Esa 56.2 Hee keepeth his hand from doing any evill Let every one of us make triall of our hearts by this note Doe we make conscience of every sinne This may best be discerned in three sorts of sinnes especially First In the conscience wee make of our beloved and darling sinnes viz. such as our naturall inclination or custome or the profit or pleasure they yeeld us have made dearer to us then other sinnes Iehu seemed in many things a very zealous and good man but there was one sinne he could not leave and the hypocrisie of his heart was discovered by that 2 Kin. 10.31 But Iehu tooke no heed to walke in the law of the Lord with all his heart that is with an upright heart How did that appeare that his heart was unsound for hee departed not from the sinne of Ieroboam Why could hee not leave that sinne Oh that was a sinne that the custome of his countrey had by long use made most familiar and it was also a very profitable sinne hee thought it may seeme and so did the rest of the Kings of Israell as Ieroboam did when first hee erected that idolatry 1 Kings 12.26.28 that if hee should have abolished the idols of Dan and Bethel and let the people goe according to Gods ordinance to worship at Ierusalem onely it would have cost him his kingdome Herods example also is notable to this purpose How many good things are noted in him Mar. 6.20 yet was the hypocrisie of his heart discovered in this he could not leave his incest Why not that as well as other sinnes that Iohn reproved He was more strongly inclined by nature unto that sinne that sinne yeelded him more pleasure then other sinnes did it was his darling sinne It is not the conscience a man maketh of some sinnes that will assure him of the uprightnesse of his heart but when thou canst make conscience of hate and strive against the sinne thou art most inclined to by nature the sinne thou findest most sweetnesse in the sin of which thou canst say as Demetrius said of his Acts 19.25 by this craft I get my wealth this will give thee a comfortable assurance of the uprightnesse of thy heart Secondly Try thy heart in the conscience thou makest of secret sinnes A man that maketh no conscience of any sin may yet bee able to bridle himselfe from open sins If one know them saith Iob 24.17 they are in the terrours of the shadow of death The feare of shame and discredite with men hath great force to restraine them but in secret they care not what they doe It is a shame even to speake saith the Apostle Ephesians 5.12 of those things which are done of them in secret But hee that maketh conscience sinning even in secret he is the upright-hearted man he disliketh sin because it is sin even out of conscience towards God 1. When a man maketh conscience of speaking or doing any thing that is evill even at home in his owne family as well as abroad among strangers and can say with David Psalme 101.2 I will walke within my house with a perfect heart 2. When a man maketh conscience of sin even there where hee may doe it so secretly as no man can know of it as Ioseph did Gen. 39.11 and David that was greatly troubled and beggeth pardon for his secret faults Psalm 19.12 3. When a man maketh conscience even of sinfull thoughts which of all secret sins are most secret The thoughts of the righteous are right saith Solomon Prov. 12.5 Thus Iob gathering together all the evidences hee could of the uprightnesse of his heart doth mention this as one of the first and chiefest of them that hee durst not give liberty to himselfe no not in unchast and uncleane thoughts I made a covenant with mine eyes why then should I thinke upon a maid saith hee Iob 31.1 And hee that maketh no conscience of the wickednesse of his thoughts the vanity maliciousnesse worldlinesse of them certainly hath no truth of grace in him Evill thoughts are set in the first ranke of those things that defile a man and make him loathsome to God Mat. 15.19 Thirdly and lastly Hee that desireth to know whether hee doe indeed make conscience of all sinne let him try his heart by the conscience hee maketh of the smallest sins Of foule and grosse and palpable sins there is no civill man nor hypocrite almost but hee seemeth to make great conscience but they hate precisenesse in trifles as they call them in matters of circumstance and ceremony and gesture in small oathes in merry talke in restraining men of their Christian liberty in matter of their attire or diet or recreations this they say is grosse hypocrisie And indeed so it were as I told you the last day if 1. these things they make such conscience of be not forbidden of God 2. or if though they be so they make more or as much conscience either of them as they doe of the weightier points of Gods law But bee not deceived it is no signe of an hypocrite to make conscience of the least sin God hath forbidden nay hee is certainely an hypocrite that doth not so nay I say more it is a surer note of uprightnesse to make conscience of the smallest sinnes then of the greatest only For there it will bee hard to discerne whether the shame of the world or the conscience of Gods commandement onely moved us In this Davids uprightnesse of heart appeared 1 Samuel 24.5 His heart smote him for cutting off Sauls skirt And Paul in the conscience hee made of a private promise hee had made to the Corinthians to see them in his journey towards Macedonia See what a protestation hee maketh 2 Corinth 1.18 that he did not use lightnesse in making that promise nor when he had made it was careles of his word As God is true saith hee our word to you was not yea and nay that is light and wavering And marke his reason verse 19. For the Sonne of God Iesus Christ who was preached among you by us even by mee and Sylvanus and Timotheus was not yea and nay but in him was yea As if he should say as I have made conscience in my preaching to you to speake nothing but the certaine truth so doe I in my private speeches and promise also If wee that are ministers be vaine and light persons in our private conversations it is much to bee feared if the Apostles reason bee good that though wee teach the truth yet wee doe it not in uprightnesse of heart and out of conscience towards God But I will conclude this point with those two sentences of our blessed Saviour Matthew 5.19 Whosoever shall breake one one I say of these least commaundements
Tim. 1.6 Secondly Every regenerate man is of himselfe exceeding prone thus to quench the spirit and to fall from grace and it is the wonderfull mercy and power of God onely that doth keepe us from falling quite away if hee should let goe his hand never so little we could be no more able to stand then the little infant which the nurse dadeth can doe if she let goe her hold she hath of it or then your staffe can doe when you take off your hand It is God alone that keepeth the feet of his Saints 1 Sam 2. â And this is a just cause why wee should bee continually in feare of falling away Worke out your salvation saith the Apostle Philippians 2.12 13 with feare and trembling because it is God that worketh in you both to will and to doe of his good pleasure Thirdly As God hath made an everlasting covenant with us that hee will never forsake us and that wee shall not depart from him Ieremy 32. so the meanes whereby he in his goodnesse doth preserve us from falling away from him is by working in us by his spirit this feare of falling away this care to persevere and hold out and grow in grace And so he expressely speaketh Ier. 32.40 I will put my feare in their hearts that they shall not depart from me So that he that findeth not in himselfe this feare of falling away this care to nourish grace in himselfe and to finish his course with joy hath just cause to judge that God never received him into this covenant of grace this everlasting covenant that you have heard of Fourthly and lastly Constancy in well-doing and an uniformity in a Christian course is an inseperable property of true grace It is nothing for any of you to be devout in your prayers and in hearing of the Word in the morning and in your buying and selling afterward to play the cut-throats and cheatours of your neighbours thus much an hypocrite can doe but this is that that may give thee comfort when thou keepest thy heart in the feare of the Lord all the day long as Solomon speaketh Pro. 23.17 When thou canst say with Paul Acts 24.10 Herein doe I exercise my selfe to have alwaies a conscience void of offence towards God and towards men too It is a small signe of grace for any of you to have some fits of remorse for sinne and of good motions and desires when you have beene dangerously sick or the morning before you received the Communion Pharaoh and Saul had such fits and good moods But this is that that will give you comfort when you find your selves constant in the hatred of sin and in performing good duties Blessed is the man that feareth alwaies to offend God saith Solomon Pro. 28.14 And Psal. 106.3 Blessed are they that keepe judgement and doe righteousnesse at all times When we can say with David Psal. 119.117 I will have respect to thy statutes continually Lecture LXXXVIII On Psalme 51.6 April 29. 1628. THe fourth and last property of true obedience of true righteousnesse and goodnesse which will give us a comfortable assurance of the uprightnesse of our hearts is the manner how it is performed with what affection we doe it what ends we aime at in it He that would approve the uprightnesse of his heart by the unblameablenesse and godlinesse of his life must not content himselfe with this that he escheweth evill and doth good he abstaineth from all knowne sinnes that God hath forbidden and performeth all good duties that God hath commanded him to doe unlesse he be carefull also to doe this in that manner as God requireth This I will 1 confirme unto you and then 2 I will give you some directions how to performe good duties in a good and right manner And for the first We shall find that the Lord in requiring obedience of us standeth not so much upon this that we doe good duties as that we doe them in the right manner It shall be our righteousnesse saith Moses Deut. 6.25 if we observe to doe all these commandements before the Lord our God as he hath commanded us As if he had said Say we should doe all he hath commanded us yet if wee doe it not as hee hath commanded us it is no righteousnesse in Gods account You shall see this also confirmed more particularly by instancing in duties of all sorts 1 In those that are to bee performed to men 2 In those that are done directly and immediatly unto God No good thing we doe is of any account with God unlesse it be done in a good manner In the duty of servants toward their masters this is the chiefe thing God requireth he standeth not so much upon what they doe as how and in what manner they doe it that is to say with feare and trembling as the Apostle speaketh Ephes. 6.5 6. in singlenesse of heart as unto Christ not with eye-service as men-pleasers but as the servants of Christ doing the will of God from the heart So in other duties of governement and care of others duties the Apostle standeth upon this principally Rom. 12.8 he that giveth let him do it with simplicity he that ruleth with diligence he that sheweth mercy with cheerefullnesse So though it were an excellent worke of mercy of bounty and kindnesse that Gajus shewed to the godly of whom the Apostle saith Rom. 16.23 that he was not his host onely but the host of the whole Church Yet the thing that graced this excellent good worke of his so much in the sight of God was this that he did it in so good a manner and with so good an heart Beloved saith the Apostle to him 3 Iohn 5. thou dost faithfully whatsoever thou dost both to the brethren and to strangers See this also confirmed in the duties of Gods owne worship which are greater then the other Even in them also the manner of doing them is all in all 1. For prayer if a man pray never so constantly it is to no purpose unlesse he pray in the right manner Iames. 4.3 Ye aske and receive not because ye aske amisse 2. Neither will the receiving of the Sacraments do us any good unlesse we receive them in that manner as we ought to doe The Apostle speaking of the hypocrites that perished in the wildernesse saith of them 1 Cor. 10. 4. They were all baptized unto Moses in the cloud and in the sea and did all eate the same spirituall meate that wee doe in the Lords Supper and did drinke the same spirituall drinke yet with many of them God was not well pleased 3. Of hearing the Word ye know what our Saviour saith Luke 8.18 Take heed how you heare not onely that you heare and what you heare but even how and in what manner you heare also 4 Lastly Tâe preaching of the Word though it be the greatest worke of all other in respect whereof the Apostle saith 2 Cor. 2.15 We are unto
in those torments where the worme shall never dye and the fire shall bee never quenched as our Saviour speaketh oft Marke 9.44.46.48 2. Though the ignorance of that man that wanted either meanes or capacity may find some mitigation of torments in hell yet is there no hope that thy ignorance that is willfull should doe so Secondly Knowledge I meane sanctified knowledge such as you heard described unto you the last day is a certaine signe a man is the elect child of God and in the state of grace To speake distinctly of this point 1. It is a signe of a mans election So Ananias speaketh of it as of an high favour of God unto Paul and signe of his election Actes 22.14 The God of our fathers hath chosen thee that thou shouldst know his will And so doth our blessed Saviour also unto his disciples Matthew 13.11 To you it is given to know the mysteries of the Kingdome of heaven but to them it is not given As if hee had said It is a speciall favour and gift of God And verse 16. Blessed are your eyes for they see and your âares for they heare Surely it is a great blessing of God or else Christ would not have said so Yea hee rejoyceth in his spirit on their behalfe for this and said Luke 10.21 I thanke thee ô father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast reveiled them unto babes even so ô father for so it seemed good in thy sight Certainely it is a singular favour and blessing of God that our blessed Saviour made such high reckoning and account of 2. It is a signe a man is in covenant with God reconciled to him in Christ. So wee shall find it promised as a favour peculiar to them that are in covenant with God Ieremy 24.7 I will give them an heart to know mee that I am the Lord and they shall bee my people and I will bee their God And 31.34 They shall teach no more every man his neighbour and every man his brother saying know the Lord. As if hee had sayd They shall not bee taught of men onely nor rest upon this outward and ordinary meanes of knowledge I will bee their teacher my selfe for they shall all know mee from the least of them to the greatest of them saith the Lord for I will forgive their iniquity and will remember their sinnes no more It is a signe that God hath received thee into covenant that he hath forgiven thee thy sinnes and is reconciled to thee in Christ when hee hath given thee an heart to know him to understand what thou hearest and readest in the matters that concerne God and their owne salvation 3. It is a speciall signe of an honest and good heart a false and naughty heart cannot attaine to this What man is hee that feareth the Lord saith David Psalme 25 1â him shall hee teach in the way that hee shall choose So speaketh the wisedome of God likewise Proverbs 28.5 Evill men understand not judgement they have no judgement in the things that belong to God and their owne salvation but they that seeke the Lord desire nothing so much as his favour and to know how they may best please him understand all things So that if God have given thee an heart to understand his word to carry away what thou hearest to profit in knowledge and to have a cleare and setled judgement in religion it may bee a comfortable testimony to thy conscience that thy heart is upright and that thou dost indeed seeke the Lord and feare him in truth On the other side 1. It is a great judgement of God and signe of his reprobation when having the meanes of knowledge hee can learne nothing nor profit by them This our Saviour giveth for the reason why many of the Iewes profited not either by his miracles or ministery Iohn 12.40 God hath blinded their eyes and hardened their heart that they should not see with their eyes nor understand with their heart and bee converted and I should heale them A signe it is God never decreed to save them whom hee so blindeth that they cannot understand and learne nothing 2. This is a signe of a man that remaineth still under Satans government and is in his power to bee led which way pleaseth him For hee is the ruler of the darkenesse of the world as the Apostle calleth him Ephes. 6.12 Therefore the Lord telleth Paul he sent him to open the eyes of the blind and to turne them from darkenesse to light and from the power of Satan unto God Acts 26. â8 Therefore also you shall find in the parable of the sower Mat. 13.19 that of all the three sort of bad hearers hee that understandeth and learneth nothing is the worst and most under the power of Satan The wicked one commeth and catcheth away that that was sowen in his heart 3. Lastly This is a signe of an ungracious and wicked heart when a man under good meanes can learne nothing nor get any knowledge None of the wicked shall understand saith the Prophet Daniel 12.10 hee meaneth feelingly and savingly And the Apostle speaking of certaine women 2. Timothy 3.7 that were ever learning and never able to come to the knowledge of the truth giveth this for the reason of it verse 6. that thây were laden with sinnes and led away with divers lusts A wicked and naughty heart is certainely the chiefe cause why many enjoying excellent meanes and frequenting them also diligently yet can never attaine to any cleare and certaine and savoury knowledge of the truth Thirdly He that hath knowledge and a well grounded and setled judgement will bee constant in religion and not wavering hee will hold fast the truth and not hearken unto or bee seduced by new opinions and doctrines of men The Apostle having prayed for the Collossians Col. 2.2 that God would give them all riches of the full assurance of understanding giveth this for the reason of it verse 4. This I say thus I pray for you lest any man should beguile you with entising words As if hee had said The onely meanes to preserve you from being beguiled by false teachers that will seeke to draw you from the sincerity of Gods religion and worship is to get knowledge and to ground your selves well that way On the other side They are children in understanding are apt to bee tossed too and fro as the Apostle speaketh Ephesians 4.14 and carried about with every wind of Doctrine And what kind of persons have the seducers in all ages beene wont most to prevaile withall and to lead captive That the Apostle will tell you 2 Tim. 3.6 7. silly women that were never able to come to the knowledge of the truth Such as are ignorant and have not grounds in themselves for that which they hold and professe in religion will bee apt to pinne their conscience upon other mens sleeves and to bee carried
give you Pastours according to mine heart which shall feed you with knowledge and understanding It is the Lord of the harvest that sendeth forth labourers into his harvest as our Saviour speaketh Matth. 9.38 And even as hee did at the first in the Primitive Church not onely send forth his Apostles his chiefe labourers into his harvest but did also appoint them the speciall field and part of the field where they should worke Goe not into the way of the Gentiles saith our Saviour to them Matthew 10.5 6. and into any city of the Samaritans enter ye not but goe rather to the lost sheepe of the house of Israel And after when hee did send them to the Gentiles to worke in that field hee still had a speciall hand in appointing them what part of the field they should worke in He forbad them to preach the Word in Asia Acts 16.6 and verse 7. Hee suffered them not to goe into Bythinia and verse 10. hee called and commanded them to goe into Macedonia and to preach the Gospell there And even so now also though not so sensibly as then because visions and revelations are now ceased yet as truly and powerfully the Lord hath still a speciall hand in disposing the ministery of his Word who shall enjoy it and who shall want it how long it shall continue where it is and when it shall bee removed from thence It is hee that holdeth the seven starres that is all the starres of the Churches in his right hand as our Saviour speaketh of himselfe Revel 2.1 he disposeth of them as it pleaseth him And hee also protecteth and maintaineth them no man shall bee able to plucke them out of his hand or to remove them till they have done the worke that hee hath appointed them to doe and hee lay them downe himselfe And so the Lord speaketh of his two witnesses that is of that competent number of faithfull teachers that God said hee would raise up to his Church to discover and oppose Antichrist Revel 11. not onely that the just period of time even to a day was determined by him how long they should prophesie verse 3. even a thousand two hundred and threescore daies but also verse 7. that till they had finished their testimony and done that work which the Lord had appointed them the beast that ascended out of the bottomlesse pit should not make warre against them nor overcome and kill them Let no man impute it either to chance or to the goodnesse or policy of man that the Gospell which is banished out of the Palatinate and many other places is preached in this land and among us so plentifully that it hath continued and made it abode with us for so long a time No no let us acknowledge Gods speciall hand and goodnesse towards our land and towards our selves in this and let him have all the glory of it Certainely if wee had hearts rightly to consider and weigh this with our selves wee would find just cause to say of this as the Church doth in another case Psal. 118.23 This is the Lords doing and it is marvellous in our eyes It is of the Lord certainely and of his speciall goodnesse that any man doth enjoy the benefit of a sound ministery whereby hee hath his outward calling unto grace and which is the ordinary meanes of his conversion And even in this first respect the conversion of a man is to be ascribed unto God alone Secondly As God giveth the meanes of grace to all such as doe enjoy them it is of his gift and goodnesse onely that they have them so is this a speciall and rare favour of God not common unto all men All men have not meanes given them of God sufficient to convert them and bring them to saving grace This is a peculiar favour that God vouchsafeth but unto some it is not common to all men It is an errour to thinke that God doth in this respect love and desire the salvation of all men alike that hee giveth to one as well as to another without difference the meanes to bring them to grace and salvation These two things indeed cannot be denyed 1. That God doth vouchsafe the meanes of saving grace yea as excellent means to many a reprobate as hee doth to any of his elect When the sower went forth to sow Matth. 13.3 8. there fell every whit as good seed upon the high-way side and upon the stony and thorny land as upon the good ground But his maine aime is for the elects sake that live amongst them as our Saviour also teacheth us in another case in the Parable of the tares Matthew 13.29 30. 2. To all men even to all the reprobate God vouchsafeth some meanes of grace some meanes to convert them and bring them unto repentance Christ lighteth every man that commeth into the world saith the Apostle Iohn 1.9 Every man hath received from him the light of nature and doth in many things know what is good and what is evill and that which may be knowne of God saith the Apostle Rom. 1.9 that is to say that there is a God and that hee is to be feared and worshipped is manifest in them in their very hearts and consciences for God shewed it unto them even unto all men by nature God hath given this knowledge unto them And they that have this light and knowledge cannot bee denyed to have meanes given them of God to bring them unto grace and unto repentance Nay the Apostle teacheth us Rom. 2.4 that the goodnesse of God whereof all men living doe taste leadeth them unto repentance is a notable meanes to turne and convert their hearts unto God Yea he telleth us ver 15. that the Gentiles have the worke of the law that is to say that which the law requireth written in their hearts and that thereupon they doe by nature the things contained in the law verse 14. But all this that men have by nature these helpes that God thus vouchsafeth unto all men are not sufficient meanes of grace and conversion They are sufficient indeed to make them without excuse and to that end they serve as the Apostle expressely teacheth us Rom. 1.10 By giving unto all men this light and these meanes God hath not left himselfe without witnesse against them as the Apostle speaketh Act. 14.17 But to breed saving grace and to worke sound conversion in the heart they are not sufficient No no it is not the light of nature not that knowledge of God that is gotten by the contemplation of the creature nor the worke of the law that is written in all mens hearts but the Gospell onely that is a sufficient meanes of grace and conversion The Gospell is the ministration of the spirit as the Apostle calleth it 2 Corinth 3.8 And therefore hee telleth the Ephesians 2 12. that while they were without Christ while they were strangers from the covenants of promise they were without hope Till Christ
that I have raised from these words an undoubted truth That those outward helpes that God hath appointed us in his worship even the least of them may not be neglected by us See the proofe of the Doctrine in two degrees First In that part of the ceremoniall worship which David speaketh of here those purifications and washings that were prescribed in Moses law though they were but carnall ordinances as the Apostle calleth them Hebr. 9.10 that is such as a carnall man might easily performe and as were very sutable to the disposition of a carnall man and though they were imposed upon Gods people not as perpetuall ordinances but untill the time of reformation as the Apostle there speaketh yet while that law stood in force they might in no case be neglected This is evident both by the example of the blessed Virgin who made conscience of the law of purification and observed it carefully as you may read Luke 2.22 and by that commandement also which Christ gave unto the Leper Mar. 1.44 Goe and show thy selfe unto the Priest and offer for thy cleansing those things which Moses commanded As if hee should say Neglect not those rites and ceremonies which are appointed for thy cleansing by the law of Moses Secondly Observe the proofe of the Doctrine even in such things as are no parts of Gods worship but onely matters of circumstance in the worship of God These things though they be of lesse moment then the worship it selfe yet being appointed and commanded of God see what account is to be made of them Foure instances I will give you for this First The gesture of kneeling in prayer though it be not of absolute necessity for standing up reverently as we may see Mar. 11.25 and expressing of our reverence by other gestures of our body when we cannot conveniently kneele is lawfull also in prayer as we see in old Iacob who lying on his death-bed though he could not kneele in his thanksgiving yet lifted up himselfe to the beds head as well as he could and bowed himselfe Gen. 47.31 yet see what account is to be made even of the gesture of kneeling in prayer when we can conveniently use it see it I say in three proofes 1. In that direction we have for it Psal. 95.6 O come let us worship and bow downe let us kneele before the Lord our maker 2. In the example of Gods servants of Daniel 6.10 of Ezra 9.5 of Stephen Acts 7.60 of Peter Acts 9.40 of Paul Acts 20.36 yea of our blessed Saviour himselfe And of these two last wee read that they used this gesture of kneeling in their prayer when they had nothing to kneele on but the bare ground our Saviour in the garden Luke 22.41 and Paul with all the Christians of Tyre that accompanied him unto the ship upon the sea-shore Acts 21.5 3. Lastly In the Holy Ghosts expressing of the duty of prayer in this phrase of kneeling unto God Every knee shall bow to me Esa. 45.23 For this cause I bow my knees unto the father of our Lord Iesus Christ saith the Apostle Ephes. 3.14 that is I pray unto him Secondly The place where God appointed the sacrifices to be offered and other parts of his ceremoniall and solemne worship to be performed was but a small matter one would think Ieroboaem thought that seeing he did not intend to worship any false God as Solomon had done 1 King 11.4 5 7. but the true God onely it was no great matter in what place he did worship him specially though he did it not at Ierusalem which he of all other places thought the most inconvenient and dangerous to him 1 King 12.27 therefore he made choise of Dan and Bethel to bee the places of Gods solemne worship 1 Kings 12.29 But see how the Holy Ghost noteth even this for a most hainous sinne 1 Kings 12.30 Yea see what a matter God maketh even of this Leviticus 17.3 4. hee pronounceth him to bee no better then a murderer that should offer a sacrifice to God in any other place then before the tabernacle of the Lord. Thirdly The persons that by Gods appointment were to meddle with the arke of God was but a matter of circumstance And yet see what account the Lord made even of this If any other then such as hee had appointed thereunto did meddle with it or but touch it or but looke into it hee accounted him worthy of death as we may see in the example both of Vzzah 2 Sam. 6.7 and of the men of Bethshemesh 1 Sam. 6.19 Ieroboam thought it a matter of no great moment though hee made other men priests to offer sacrifices unto God then such as were of the sonnes of Levi specially in a case of necessity when no Levites could be got as it appeareth indeed by 2 Chron. 11.13 14. that he could get none but see how the Lord noteth this also for one of his heinous sinnes 1 King 12.31 and for a chiefe cause of the ruine of his house 1 King 13.34 Fourthly and lastly The time when the Passeover was to bee celebrated was but a matter of circumstance Ieroboam a worldly wise man thought it it seemeth a point of foolish precisenesse to thinke the solemne worship must needs bee performed just at those times that God had appointed in his law and therefore out of a politicke respect hee altered the time But marke how the Holy Ghost noteth this also to have beene his heinous sinne Hee offered upon the altar which he had made in Bethel saith the holy story 1 King 12.33 the fifteenth day of the eight moneth even in the moneth which he had devised of his owne heart On the other side wee see the conscience our Saviour made to observe precisely the Lords direction even in this He received it wee know at the same time when hee instituted the Lords Supper and that was the same night that hee was betrayed as the Apostle affirmeth 1 Cor. 11.23 Yea hee made it a matter of necessity to receive it just at the same time that he did Luke 22.7 Then came the day of unleavened bread when the passeover must bee killed And yet the whole Church of the Iewes received it not till the day after his passion for the day of his passion was the day of the preparation for the passeover as you shall find Iohn 19.14 Why would hee differ from the whole Church in such a trifle as this Why would hee not conforme himselfe to the custome of the Church in such a matter O hee accounted it no trifle though it were but a matter of circumstance because God had given expresse direction in his Word for that circumstance Numbers 9.2 3. Let the people of Israel keepe the passeover at his appointed season In the fourteenth day of this moneth at Even ye shall keepe it in his appointed season according to all the rites of it and according to all the ceremonies thereof shall yee keepe it Ye shall not
Saviour taxeth to bee no better then grosse hypocrisy Matthew 23.23 24. 3. Lastly Such as out of ignorance and blind devotion denie unto themselves the liberties and comforts of this life that God hath allowed them To these Solomon speaketh Eccl. 7.16 Bee not righteous overmuch neither make thy selfe over wise why shouldst thou destroy thy selfe But so long as a man keepeth himselfe to the direction of the Word take heed how thou scorne him take heed how thou blame him for such precisenesse for wee are all commanded of God to bee strict and precise this way What thing soever I command you bee it great or small saith the Lord Deut. 12.32 observe to doe it thou shalt not add thereto nor diminish from it And Exod. 23.13 In all things that I have said unto you be circumspect And he instanceth in a point of strange precisenesse Make no mention of the names of other Gods neither let it be heard out of thy mouth The second use that the Doctrine serveth unto is for exhortation to perswade every one of us to a more reverent esteeme and conscionable use of the whole outward worship of God of all those exercises of religion that the Lord hath in his Word commanded or commended unto us that is to say the observation of the Sabbath hearing the Word and reading of it receiving the Sacrament singing of Psalmes all manner of prayer both publique and with our families and in secret also Of never a one of these any man can doubt but they are ordained of God and commended to his in his Word Marke how this exhortation riseth from the Doctrine If the ceremoniall worship that was to endure for a time was so much to bee regarded how much more is the morall and perpetuall worship of God to bee accounted of It is the Apostles reason 2 Corinthians 3.11 If that which is done away was glorious much more that which remaineth is glorious If wee may not neglect the least circumstance of Gods worship that hee hath given us direction for in his Word how much lesse the substanciall parts of his worship and service If I may not neglect the gesture of kneeling in prayer when I can conveniently use it then much lesse may I neglect the duty of prayer it selfe If I may not neglect the benefit of mine eye in the Sacrament but I must desire to behold and looke upon the bread and wine the breaking of it and powring of it out then much lesse may I neglect the benefit of receiving the Sacrament it selfe Foure motives I will use to enforce this exhortation upon your hearts First These duties these parts of Gods out ward worship are enjoyned us by that commandement which our Saviour Matth. 22.38 calleth the first and the great commandement 1. It is the first commandement here you must begin thou canst not make conscience aright of any of the commandements following till thou begin here and make conscience even of the outward worship of God In which respect the Lord calleth them in the reason of the second commandement Exod. 20.6 that make conscience of that commandement such as keepe his commandements 2. It is the great commandement Wee can in nothing better shew our obedience and doe our homage to God then by the diligent and conscionable use of his outward worship Secondly The Lord esteemeth of the love we beare him according to the conscience we make of the second commandement according to the account we make of his outward worship and our dependance upon his direction in it This is plaine in the reason of the second commandement Exod. 20.5 6. He calleth them that make conscience of this commandement such as love him and those that do not such as hate him Thirdly The best of us have need of every one of them Adam even in his innocency had need of the Sabbath Gen. 2.3 The King saith the Lord Deut. 17.19 must read the Word daily and had need so to do as appeareth by the reason of that commandement there Daniel had need to pray every day Dan. 6.10 And how much more then have we Fourthly Thou shalt certainely receive good by them if thou use them conscionably 1. Good in thy soule for which they were chiefly ordained 1 by keeping the Sabbath Esa. 58.13 14. 2 by hearing Esa. 55.3 3 by reading Deut. 17.19 4 by receiving 1 Cor. 10.16 5 by prayer Phil. 4.6.7 6 by singing of Psalmes Ephes. 5.19 20. 2. Good even in thine outward estate The arke brought a blessing upon the house of Obed-Edom 2 Sam. 6.11 12. The true worship of God used in it strengthened Rehoboams kingdome 2 Chron. 11.17 The Sabbath shall be a blessing to all that keepe it conscionably and no curse Exod. 20.11 See what a promise God maketh to watch over their families that worship him Exodus 34.24 On the other side thou hast no cause to expect his blessing but his curse upon all thou hast if thou neglect his outward worship Exod. 5.3 Let us sacrifice lest he fall upon us with pestilence or with the sword Lecture CXVI On Psalme 51.7 April 21. 1629. IT followeth now that wee proceed unto the second of those generall points that I told you were to bee observed out of the whole verse that is to say That David did understand the meaning of these legall washings and sprinklings that hee alludeth to and mentioneth here hee knew what was signified by them and knowing that in those ceremoniall washings there was not only an outward and materiall element of water used but also an inward and spirituall grace represented and signified by it and that in those ceremoniall sprinklings with hysope there was not only an outward action and worke to be done by man but an inward worke also to be done by the Lord himselfe he rested not in that which was outward and touched the body onely but seeketh for that inward grace that was signified by it as appeareth by this that he beggeth of God that he would purge and wash him that he would do that worke upon his soule which was signified by this ceremony Purge thou mee with hysope saith he and I shall be cleane wash thou me and I shall be whiter then the snow And from this point thus observed in the Text this Doctrine ariseth for our instruction That Gods people must labour to understand what they doe in every part of Gods worship and not rest in the outward worke but strive to feele the inward vertue and power of it and to find God doing his worke upon them in every one of his ordinances Two branches you see there are of this Doctrine which we wil handle distinctly and in order First We must labour to understand every thing that wee doe in the service of God This God required of his people even under the Law Though that were a time of farre lesse light then the Gospell the law had but a shadow of good things
attained to it cannot have it all times nor when they do enjoy it can have it in perfection but with some mixture of doubting and unbeleefe as I shall shew you when I come to the use of comfort yet may the poorest and weakest Christian attaine to it in some measure if he be not wanting to himselfe if he will use the meanes and do what in him lieth to obtaine it See two proofes of this First We have Gods expresse promise for this that all the faithfull shall attaine unto this assurance Esa. 60.16 Thou shalt know that I the Lord am thy Saviour and thy redeemer Secondly We have the experience of Gods people in all ages for it Iob had this particular assurance that Christ was his I know saith he Iob 19.25 that my Redeemener liveth And so had David Psal. 6.1 O God thou art my God Yea he had it even then when he was most strongly assaulted with a tentation of infidelity Ps. 22.1 My God my God why hast thou forsaken me And so had Paul He loved me saith he Gal. 2.20 and gave himselfe for me And 1 Tim. 1.15 He knew certainly that he was one of those sinners Christ came to save yea a chiefe one amongst them And though these were rare persons indeed and had a grââter measure of faith and so of this particular assurance haply then any of us yet is the faith of the meanest of us the same in nature with theirs we have obtained the like precious faith with the best of them as the Apostle teacheth us 2 Pet. 1.1 we have the same spirit of faith with them saith the Apostle 2 Cor. 4.13 But least we might think that none but some rare persons have ever attained to this assurance the Apostle speaking in the name of all the faithfull saith 1 Ioh. 3.14 Wee know that we are translated from death to life and 5.19 We know that we are of God And the Prophet maketh this the profession of all the faithfull Esa. 45.24 Surely shall one say one as well as another even all the seed of Israel as he expresseth himselfe ver 25. in the Lord have I righteousnesse the righteousnesse of the Lord Iesus belongeth unto me I have it it is mine own Yea this is the profession of the whole Church the mother of us all Cant. 2.16 My well-beloved is mine and I am his And this is the first Motive If the popish conceit were true and we are all by nature in this and sundry other points rank Papists that we may hope well that Christ died for us and we shall be saved but sure of it we cannot be it is presumption for any man to say he is certaine of his justification then were we not to be blamed for neglecting to get this assurance but seeing it may be had how can we be excused that make so light account of it Secondly Consider the great and unspeakable necessity and benefit of it See this in three points First This and this only will free thy heart from all those changes and armies of fâares that are wont to torment it What assurance hath the yongest strongest of us that we shall live till to morrow For what is our life saith the Apostle Iam. 4.14 ât is even a vapour that appeareth for a little time and then vaniââeth away And if we be without this assurance when death commeth how full of terrour must our hearts then needs be Whereas if we were once sure that Christ is ours this would quiet our heart from this and all other feares So soone as Christ was come into the shiâ Mar 6.51 the winde ceased presently and there was a calme Get Christ once into thine heart and it will be quiet For what need we feare any thing if we be once assured of Gods favour in Christ. The Lord is my light and my salvation saith David Ps. 27.1 whom shall I feare The destroying Angel might smite none in any house where the bloud of the paschall lamb was sprinkled Exod. 12.23 Come not neare any man saith the Lord to the destroyer Ezek 9.6 upon whom is the marke If once this bloud be sprinkled upon us if this mark be upon us we need feare no destroying angell We may be cast down but destroyed we cannot be as the Apostle speaketh 2 Cor. 4.9 Whereas on the other side though we be of the number of those that Christ shed his bloud for and so God hath decreed never to lay our sins to our charge yet till we know so much till the spirit of God have sprinkled Christs bloud upon our hearts we can never be freed from the accusations and terrours of a guilty conscience Our hearts must be sprinkled from an evill conscience saith the Apostle Heb. â0 32 Nothing will free us from an evill and guilty conscience but onely the sprinkling of Christs bloud upon it Secondly This and this only is able to make our hearts lightsome and comfortable in every estate when we know our selves to be in Gods favour through Christ. For 1 this giveth assurance we shall not want any thing that shall be good for us He that spared not his own son but delivered him up for us all saith the Apostle Rom. 8.32 how shall he not with him also freely give us all things 2 This will give a sweet rellish to every comfort of our life They did eat and were filled say the holy Levites in their thanksgiving Neh. 9.25 and became âat and delighâed themselves in the great goodnesse So David professeth Psal. 4.8 when he had seene the light of Gods countenance and rejoyced in it I will both lay me downe in peace and sleepe saith he this would make his sleepe sweet unto him Yea 3 this will make the bitterest afflictions sweet unto a man Son be of good comfort saith our Saviour Mat. 9. â to the poore man that was sicke of a cold palsy a most heavie and uncomfortable sicknesse thy sins are forgiven thee On the other side what true sweetnesse can that man find in any pleasure or wealth that doubteth of Gods love in Christ when his conscience being awakned by God as that may fall out in the midst of his greatest jollity as it did with Baltasar Dan. 5 5. shall tell him thou maist be a vessell of Gods wrath and damned when thou diest for all this Thirdly and lastly This and this only will give a man boldnesse and liberty of spirit in prayer and every service he doth unto God and make it acceptable unto God Neither Aaron nor his sons could be consecrated nor made fit to serve God in the priest-hood till the bloud of their sacrifice was sprinkled upon them Exod. 39.21 And the Apostle telleth us Heb. 10.22 we can never draw neere to God with a true heart till our hearts be sprinkled from an evill conscience Lecture CXXII On Psalme 51.7 Iuly 7. 1629. NOw for the signes of true assurance it is necessary that every one of us should
also but not els 3. Lastly the Lord himselfe will judge thee at the last day by his Word and by that onely The word that I have spoken saith our Saviour Ioâ 12.48 the same shall judge him at the last day And therefore it standeth thee upon to judge thy selfe by that too Secondly Now alas most men though they say they be undoubtedly assured of their salvation have no ground at all in Gods Word for this assurance they boast of Nay though the Word give most expresse and direct evidence against them yet are they most confident that they shall be saved for all that Though Gods Word say expresly Psal. 119.155 Salvation is farre from the wicked for they seeke not thy statutes Yet many a one that never seeketh after Gods Statutes taketh no paines for the Word nay shunneth it all that ever he can and though he may enjoy it without any labour or charge at all will not stirre out of his doores for it nay that counteth you all arrant fooles and hypocrites that take so much paines for it as many of you do yet is this man I say as sure of his owne salvation as any of you can be Though the Scripture say expresly yea though he that must judge us all at the last day say expresly Matth. 5.37 Whatsoever is more than yea and nay the least oath that is in our ordinary communication commeth of that evill one ãâã ãâã ãâã ãâã ãâã from the Divell And though the Apostle say Iam. 5.12 Above all things my brethren sweare not by any oath least ye fall into condemnation least ye be damned yet have we many a one that sweare ordinarily not by faith and troth onely but by fowler oathes a great deale that yet never doubted of their salvation but are confident Christ died for them his blood hath been sprinkled upon their hearts Though the Scripture say expresly 1 Cor. 6.9 10. Neither fornicators nor wantons nor theeves nor drunkards nor raylors nor extortioners shall inherit the kingdome of God yet where have you any in Gods Church that are more confidently assured that have lesse doubt of their salvation than these men have But let God be true saith the Apostle Rom. 3.4 and every man a lyar Thou wilt one day find that the Lords testimonies against thee are very sure as the Psalmist calleth them Psal. 93.5 and that thine owne heart hath prophesied a lie unto thee that thou mightest perish as the Lord saith of them that prophesied peace unto the Iewes Ier. 27.10 I know thou art apt to alledge that thou hast repented and that thou dost believe in Christ and therefore thou hast the Word to build thy assurance upon But because neither thy faith nor thy repentance are according to the patterne according to the Word I may say of thy confidence thou reposest therein as Bildad doth of the hope of all hypocrites Iob 8.14 Thy hope shall be cut off and thy trust shall be as the spiders webb Lecture CXXIII On Psalme 51.7 Iuly 21. 1629. THE third and last signe whereby we may judge of our assurance and discerne whether God by his holy spirit hath sprinkled upon our hearts the bloud of his sonne and certified us that it was shed for us whether that assurance we seeme to have be of God or no is to be taken from the effects that this assurance hath wrought in us It is not possible for any man that knew before his owne wretchednesse by nature to be assured by Gods spirit that God hath so dearely loved him as to send his owne sonne to shed his bloud for him but this must needes worke a great change and alteration in him It must needs kindle in his heart an unfeined love to God Faith worketh by love saith the Apostle Galat. 5 6. As if he should say It cannot be idle but it is operative and full of vertue and the hand and instrument it worketh by is love It must needes make him that hath it desirous and studious to expresse his love to God by all meanes he can and to say with David Psalme 116.12 What shall I render unto the Lord Yea the deeper sense a man hath had of his owne sinne and wretchednesse before the more will his heart be inflamed with love to God when once hee feeleth the bloud of Christ sprinkled upon his heart by Gods spirit the more studious will he be to expresse his love by any duty hee is able to performe Mary had had many sins forgiven unto her and therefore she loved much as our Saviour saith Luke 7 47. she thought no service too base too much for her to doe unto Christ who had so dearely loved her Shee waâhed his feet with her teares and wiped them with the haires of her head as you may see verse 38. of that chapter The Papists blaspheme our Doctrine touching this certainty a man may have of Gods favour and say it tendeth to loosenesse of life and liberty But they speake of it by heare-say as strangers doe of a thing that they never knew or had experience of in themselves For the true assurance of salvation which the spirit of God hath wrought in any heart hath that force to restraine him from loosenesse of life and to knit his heart in love and obedience to God as nothing else hath in all the world It is certainly either the want of faith and assurance of Gods love or a false and carnall assurance of it that is the true cause of all that licentiousnesse and lewdnesse that raigneth in the world But to speake distinctly yet briefly of this point you shall see the effects that true assurance will worke both in the inward and outward man First True faith whereby wee receive and apply Christ unto our selves will purifie the heart as the Apostle speaketh Actes 15.9 It will worke a thorow change and reformation even in the hidden part This difference the Apostle observeth Hebr. 9.13 74. betweene the sprinkling of the bloud of the sacrifices upon the people by the Priest under the law and the sprinkling of Christs blood upon the heart by the spirit of God that sanctifieth to the purifying of the flesh saith he that is that made a man legally in the judgement of men cleane from all outward pollutions but Christs bloud being sprinkled by the spirit of God upon any heart will purge the conscience from dead works that is from all sins which as they deserve so will they certainly bring death eternall upon all that are not purged from them this saith he will purge the conscience from dead works to serve the living God There is certainly an admirable vertue in the bloud of Christ when it is once by the spirit of God sprinkled and applyed to the heart of any man it will purge and heale it from all the corruptions that were in it before Vnto you that feare my name saith the Lord Malachi 4.2 shall the sunne of righteousnesse arise with
set down in Psalme 6. For when hee made that Psalme it is evident that hee was in great anguish of heart by the losse of his assurance of Gods favour as appeareth by the seven first verses To recover his comfort hee falleth to servent prayer And before hee had ended his prayer hee was so filled with the assurance of Gods favour that he breaketh forth into these patheticall expressions of his joy Verse 8 9. The Lord hath heard the voice of my weeping the Lord hath heard my supplication the Lord will receive my prayer The second experiment of this in him is in Psalme 31. Where wee finde that when hee had so farre lost his assurance that hee thought as hee saith verse 22. he was quite cut off from God as a dead and rotten branch he betooke himselfe to prayer hee cryed and made many supplication unto God and had such successe in this course that hee bursteth forth into these words verse 21. Blessed be the Lord for he hath shewed me his marvellous kindnesse as in a strong city And how falleth it out then wilt thou say that I have beene so long a suiter to God for this and cannot yet obtaine it I answer thee in the words of the Apostle Iam. 4.3 Ye aske and receive not because ye aske amisse Five defects there be in thy prayer that this is to be imputed unto First Either thou prayest not fervently and earnestly for this but there are some other things that thou dost more affect and more earnestly desire then thou dost this Whereas thou shouldst seeke and desire this above all things in the world and say of it as David doth Psal. 63.3 Thy loving kindnesse is better then life A second defect in thy prayer may bee this that thou livest in some knowne sin unrepented of If thou prepare thine heart saith Zophar Iob 11 13 14 and stretch out thine hand towards him if iniquity be in thine hand put it farre away and let not wickednesse dwell in thy tabernacles Hee whose conscience telleth him he doth somewhat daily and purposeth still to doe that he ought not or somewhat he daily omitteth to doe and doth not yet resolve to doe which he ought to do can have no hope to find comfort by his prayer A third defect in thy prayer that may bee the cause why thou speedest no better may bee that thou art not humbled enough in thy prayers for this I tell thee this is a suit worth the setting of a day apart and keeping of a secret fast for Of this spirit of infidelity that possesseth thee and whereby thy poore heart is so vexed and tormented it may bee Christ hath said as once he did of another spirit Mark 9 2â This kind can come forth by nothing but by prayer and fasting Remember what I told thee out of Levi. 23.27 Of all the dayes of thy life the day of humiliation wherin thou afflictest thy soule in prayer and fasting will prove the day of atonement betweene God and thy soule thou canst use no meanes to get assurance of thy atonement and reconciliation with God better then that A fourth defect in thy prayer that may perhaps bee the cause why thou speedest no better is this that thou prayest not in faith for this blessing Thou usest to pray out of this perswasion that thy heart telleth thee that thou must doe it God hath commanded thee to pray thy conscience will checke and smite thee if thou doe neglect it But thou dost not when thou prayest set before thy mind the promises of God Such as that is Iohn 16 22. Verily verily I say unto you Whatsoever yee shall aske the father in my name hee will give it you And that Luke 11.13 If yee beeing evill know how to give good gifts to your children how much more shall your heavenly father give the holy spirit to them that aske him And this holy spirit is the spirit of adoption that witnesseth with our spirit that wee are Gods children as the Apostle speaketh Rom. 8.16 These and those other promises we heard of before wee should thinke on when we pray and verily expect the performance of them Thus did David I prevented the dawning of the morning and cryed saith hee Psalme 119.147 I hoped in thy word As if he should say The gracious promises thou hadst made in thy word encouraged mee to it So dost not thou Thou prayest for comfortable assurance of Gods favour but thou dost not looke to obtaine it by thy prayer nay thou hadst no hope to obtaine it And so by this thy infidelity when thou prayest thou setttest up a wall of partition betweene God and thy prayer to keepe it from having any accesse unto him Let not that man thinke saith the Apostle Iames 1.7 that hee shall receive any thing of the Lord. The Lord useth to answer his people in their suites as hee did the two blind men Matthew 9.29 According to your faith bee it unto you The fift and last defect in thy prayer that may bee the cause why thou receivest no comfort by it is this that thou faintest in prayer Because thou hast so long sued to God for assurance and comfort and canst yet receive none thou hast beene weary of prayer and given it over and so hast limited the holy one of Israel as they did of whom the Prophet complaineth Psalme 78.41 whereas our Saviour hath taught us by the parable of the unrighteous judge and the widow Luke 18.1 that wee ought alwayes to pray and not to faint Blessed are all they that wait for him saith the Prophet Esa. 30.18 As if hee had said They that wait shall not loose their labour they shall certainly obtaine their suit in the end This is a blessing I tell thee worth the waiting for Many a Saint of God hath waited many yeares for this suit before they have obtained it and when they have obtained it at the last have thought themselves happy men And thus much shall serve to have beene spoken of the first sort of meanes the other we must leave till the next day Lecture CXXV On Psalme 51.7 Aug. 11. 1629. THE second sort of meanes which I call more inward and spirituall then the former are foure principally The first is care to keepe a good conscience in all things The second a diligent observation of our owne wayes The third a consideration of the experiments wee have had of Gods favour The fourth a renouncing of our selves and resting only upon the free grace of God in Christ. First Hee that would get a comfortable assurance of the favour of God in Christ and feele that the bloud of Christ is sprinkled by the spirit of God upon his heart hee that desireth to keepe and preserve in himselfe this assurance or to recover it when hee hath lost it must nourish in his heart a constant care to please God in all his wayes and a feare to offend him in any thing The worke
of righteousnesse shall bee peace saith the Prophet Esay 32.17 and the effect of righteousnesse quietnesse and assurance for ever As if hee had said A righteous and godly life will certainely worke peace in the heart and no marvell for it will worke assurance of Gods favour yea assurance for ever a constant assurance of it an assurance that wee shall have it for ever and shall never loose it In the feare of the Lord saith Solomon Pro. 14.26 is strong confidence As if he should say Feare God be carefull not to offend him in any thing and thou shalt be confident of his favour yea strongly confident of it Yea this care to please God in all our wayes and feare to offend him will preserve in the heart of a man the assurance of Gods favour even in the time of the greatest tryall and tentations that hee can fall into Whosoever heareth these sayings of mine and doth them saith our Saviour Matth 7.24.25 whosoever hee bee that is not a hearer of the word only but maketh conscience to practise whatsoever he heareth I will liken him unto a wiseman that built his house upon a rocke and the raine descended and the winds blew end the flouds beat upon that house and it fell not because it was founded upon a rocke In which respect the Apostle 1 Tim. 6.19 calleth good workes a good foundation for the time to come whereupon men may lay hold upon eternall life As if he should have said A man may in the time to come that is in the time of sicknesse and triall build a well grounded assurance of eternall life even upon them I know well that experience seemeth to make much against this Many that are most carefull to please God in all their wayes and fearefull to offend him are of all other people in most doubt of their salvation are furthest off from confident assurance of it And on the other side they that live most licentiously are of all men freest from these doubts most confident of Gods love and of their owne salvation But to this I answer Let God be true and every mân a lyâr Rom. 3.4 Certainly a constant care to please God in all our wayes will bring us to a comfortable assurance of Gods favour sooner or later in one measure and degree or other and without this it is not possible to ââtaine unto it Two things there bee that may undoubtedly assure us of this 1. The promise of God that cannot lye 2. The nature of God First See what rich and precious promises we have from God concerning this To him that ordereth his conversation aright saith the Lord. Psal. 50.23 will I shew the salvation of God As if he had said I will cause him to see and know that he shall be saved And againe Mal. 4.2 To you that feare my name shall the sunne of righteousnesse arise with healing in his wings To every soule among you that truly feareth God I may boldly say that though it bee night with thee now thou seest no light no comfort thou art continually disguiâted with feares and doubts of thy salvation yet certainly the sunne of righteousnesse will arise upon thee one day with healing in his wings thou shalt see the comfortable light of Gods countenance and have a sweet and full assurance of his favour Light is sowen for the righteous as the Prophet speaketh Psal. 97.11 and gladnesse for the upright in heart There is not a soule that unfeinedly feareth God but he hath in him the seed of true comfort and assurance and he shall certainly one day both see it spring and tast of the fruit of it If ye love me keep my commandements saith our Saviour Iohn 14. â5 16. and I will pray the father ând hee shall give you another comforter that hee may abide with you for ever If any man keepe his commandements keepe them Evangelically that is out of love to God endeavour to keepe them let him not doubt of comfort certainly the comforter will come vnto that man and abide with him for ever But you will say When will the comforter come I have long desired to feare God and endeavoured to please him yet could I never attaine to this comfort hitherto I answer Doe so still and the comforter will certainly come For Christ whom his father alwayes heareth Iohn 11.42 hath prayed that it may be so Yea it will not be long too Yet a little while saith the Apostle Heb 10.37 and he that shall come will come and will not tary And for this also we have a promise Psalme 8â 8 9. For when the Prophet had said God will speake peace unto his people and to his Saints God will certainly speake peace to the heart of every godly man he addeth Surely his salvation is nigh unto them that feare him As if hee had said Certainely it will not bee long before God giveth to every soule that truly feareth him a comfortable assurance of his favour though he doe delay it for a time surely hee will doe it ere long The second evidence for this is from the nature of God It must needs bee so for The righteous Lord loveth righteousnesse saith David Psal 11.7 his countenance doth behold the upright And Prov. 15.9 The Lord loveth him that followeth after righteousnesse Hee must needs have the love and favour of the holy God that leadeth an holy life Thus speaketh our blessed Saviour Iohn 14.21 He that hath my commandements and keepeth them is hee that loveth me And hee that loveth me shall bee beloved of my father and I will love him and will manifest my selfe unto him As if he should say As I and my father both cannot but love him that out of love to me maketh conscience of all my commandements so he shall know it and feele it and hide the assurance of it in himselfe I will manifest my selfe unto him saith he On the other side It is not possible for any man to have true assurance of his salvation and of Gods favour that doth not feare God and is not carefull in all his wayes to please him And certainely the want of assurance that is in any of us is chiefly to be imputed unto this that wee have not beene so fearefull to offend God so carefull to please him as we ought to have bene I speake not onely of such as are wicked men There is no peace saith my God to the wicked Esay 57.21 that is no true and sound peace But I speake of Gods dearest children Let a man that hath the strongest faith the most comfortable assurance of Gods favour once give himselfe liberty unto any grosse sin though hee loose not his faith utterly thereby Christ prayed for Peter that his faith should not faile in that his most fearefull fall Luk 22 3â and the same prayer that hee made for Peter he made for all that truly beleeve in his name as you may read Iohn 17.20 yet shall that man
onely cause of all the evills and miserie that can befall a man In them all it may bee said as the Church speaketh Lamentations 3.39 Man suffereth for his sinne 2. Sinne is the onely thing that maketh all miserie to bee miserie indeed all crosses and afflictions so intolerable to us as they be Ieremy 8.14 The Lord our God hath put us to silence and given us water of gall to drinke because wee have sinned against the Lord. The sting of death is sin saith the Apostle 1 Corinthians 15.5 6. Neither poverty nor sicknesse nor death it selfe could sting and paine us as they doe if our sinnes were pardoned 3. If all the crosses and miseries of the world should fall upon us the burden and bitternesse of them could not bee so intolerable unto us nor torment us so much as our sinne will doe when God shall charge it upon us O that will bite like a serpent saith Salomon who spake this from experience too Prov. 23.32 and sting like an adder A wounded spirit saith he Proverbs 18.14 who can beare 4. Lastly Sinne and nothing but sinne separateth betweene God and us Your iniquities saith the Prophet Esay 59.2 have separated betweene you and your God and your sinnes have hid his face from you that hee will not heare You see then how sound a ground of true comfort this is and how just cause every humbled soule hath to rejoyce in Christ in respect of this first benefit wee receive by him that through him our sinnes are pardoned that the bloud of Iesus Christ hath cleansed us from all our sins As the Apostle speaketh 1 Ioh. 1.7 And for the second of those benefits which every true beleever receiveth by Christ see also how just a cause of comfort it is to every afflicted soule Esay 61.10 I will greatly rejoyce in the Lord saith the true beelever my soule shall bee joyfull in my God for hee hath cloathed mee with the garments of salvation hee hath imputed and given unto mee the perfect holinesse and obedience of my blessed Saviour and made it mine hee hath covered mee all over from top to toe with the robe of righteousnesse as a bridegrome decketh himselfe with ornaments and as a bride adorneth her selfe with her jewells Great is the comfort that the soule of a Christian findeth in that inherent righteousnesse which God by his spirit hath wrought in him though it bee so poore and unperfect and maimed and slained as it is When he can find that he hath been able to pray or to confesse and mourne for his sinne or to do any other service to God with an honest and upright heart O what a comfort it is unto him And certainly if Christians did thinke well of this it would make them looke better to their hearts when they performe good duties and take heed of slubbering them over it would make them carefull to performe spirituall duties spiritually The people rejoyced saith the Holy Ghost 1 Chronicl 29.9 for that they had offered toward the building of Gods house willingly because with a perfect heart they had offered willingly to the Lord. And our rejoycing is this saith the Apopostle 2 Cor. 1.12 even the testimony of our conscience that in simplicity and godly sincerity not in fleshly wisdome but by the grace of God we have had our conversation in the world And it is joy saith Salomon Proverb 21.15 unto the just man to doe judgement As if he had thus said He joyeth not so much in all the gaine that he getteth by his trading his buying and selling and dealings with men as he doth in this that his conscience beareth witnesse with him that he hath dealt justly with all men he hath gotten it justly whatsoever he hath But if this poore and imperfect righteousnesse that is in us will yeeld us such comfort how just cause of comfort and rejoycing hath every true believer in this that he hath another manner of righteousnesse than this is the perfect righteousnesse of Christ Iesus is his Iob saith of his inherent righteousnesse whereby hee had beene so rich in good workes so abundant in the workes of mercy to all that stood in need of him Iob 29.14 that he put on his righteousnesse and it cloathed him my judgement saith he this care I had to deale justly and uprightly with all men was as a robe and a diademe unto me And a goodly garment and robe doubtlesse that was As comely apparell is knowne to set forth much and adorne the person of a man O that men and women specially knew not this too well O that by their pride in this by their over-much care to adorne and decke their bodies this way they did not make both their bodies and soules loathsome unto God as comely apparell I say if it be used in sobriety and moderation doth much set forth and adorne the body in the eye of man so doe those graces of the Spirit that Iob speaketh of even our inherent righteousnesse much more beautifie and adorne us in the eye both of God and man Be ye cloathed with humility saith the Apostle 1 Pet. 5.5 to all Christians As if he had said That is a goodly garment a goodly robe for any Christian to weare And speaking of Christian women he saith 1 Pet. 3.3 4. their adorning should not be that outward adorning of plaiting the haire no nor of cutting and shearing it would he have said if he had lived to see the fashions of these dayes nor in wearing of gold or jewels saith he nor in putting on of any apparell Why how then should a Christian woman dresse and decke her selfe will you say Surely with the ornament of a meeke and quiet spirit saith he which is in the sight of God of great price Grace is a goodly garment certainely But if this garment of inherent righteousnesse that hath so many spots and rents in it will adorne us so much if that be so much to be joyed in what a beauty and glory is that which the Lord our God hath put upon us wretched sinners in cloathing us with the robe of Christs righteousnesse In that he hath not onely taken from us our owne filthy garments as he did from Iehoshua Zachary 3.4 but cloathed us with change of raiment with a righteousnesse sufficient and more than sufficient to make us comely and beautifull in his eyes In graunting to us that wee should bee arrayed in that fine linnen cleane and white as wee heard the last day out of Revelation 19.8 This robe the Lord hath put upon thee beloved I speake to the poorest to the weakest of all Gods servants that heareth me this day this perfect righteousnesse of Christ is thine O that thou hadst eyes to see thy happinesse in this O that thou hadst an heart to be affected with it and rejoyce in it as thou oughtest to doe Great was the glory of man in his first creation and in that righteousnesse wherewith hee was cloathed
by promise to them that keepe his Sabbath not onely to worke sanctification increase of holinesse and power over their corruptions which hee professeth in that former place of Ezekiel was the very end hee gave his Sabbath for but also by his spirit of adoption to increase in their hearts a lively sense of his favour assurance that he heareth and accepteth their prayers peace of conscience joy in the Holy Ghost which are blessings the Christian soule prizeth above all things in the world Why may you say may not a man receive increase of grace and spirituall comfort in the use of Gods ordinances on any other day but onely on the Sabbath I answer Yes verily but these promises may give him assurance to receive them more richly and plentifully upon the Sabbath then on any other day The second sort of blessings that the conscionable observers of the Sabbath receive by it are temporall For concerning them also wee have a promise Esa. 58.14 that he that heartily and spiritually keepeth the Sabbath God will cause him to ride upon the high places of the earth he shall have honour and esteeme in the world so farre as it shall be good for him and he will feed him with the heritage of Iacob that is he shall continue and abide safely in the land of Canaan which God promised to Iacob for his inheritance Gen. 28.13.48.4 Yea the Lord will nourish and feed them he shall eat the good things of the land as the Lord promiseth Esa. 1.19 to all that yeeld willing obedience unto him Lecture CXXXVI On Psalme 51.7 December 29. 1629. IT followeth now that we make some application of that which wee have heard touching the Sabbath and so proceed unto the two last particulars of those five which I have proved to be in many a man that is no better then an hypocrite And that which I have to say by way of application is first of all more generall and concerneth all other persons and places as well as this secondly more speciall and concerneth this place principally Of all I may say ô that God would give us hearts to beleeve that which wee have heard taught us concerning the observation of the Sabbath day out of the Word of God by which wee must bee all judged at the great and dreadfull day as our Saviour assureth us Iohn 12.48 O that wee could beleeve that the surest way to make our Church and State to flourish to secure us from enemies abroad and Papists at home to maintaine Gods Gospell and the purity of his religion amongst us that the surest way to make our Townes and families and persons to prosper and do well were to keepe the Lords rest upon his holy day If we could beleeve this then would wee bee the more carefull to keepe the Sabbath better our selves and then would wee doe what lieth in us that it might bee better kept by others also I know our corrupt hearts are apt to have in them many reasonings against the strict observation of the Sabbath day And these imaginations and reasonings that wee have in us against the truth of God the Apostle 2 Cor. 10.4 5. calleth strong holds and high things that exalt themselves against the knowledge of God But of all these strong holds and high things I may say as our Saviour saith in another case and another sense speaking of the faith of miracles Matth. 17.20 If wee had but as much faith as a graine of musterd seed but a little faith to beleeve the promises and threatnings that we have heard concerning the observation or neglect of the Sabbath we might easily remove all these mountaines out of our way Diverse notable good lawes we have had made of late yeares for the better observation of the Sabbath day Some to restraine men from doing their owne workes some other to compell men to doe the Lords worke by frequenting diligently the Church assemblies upon that day And blessed be God that hath given that heart to our King and State to make such lawes In respect whereof it may be fitly said of them as Deborah speaketh in another case Iudg. â 9 My heart is towards the governours of Israel that offered themselves willingly among the people Blesse ye the Lord. The hearts of all Gods people should be towards the governours of Israel for shewing themselves so willing to provide for the sanctifying of the Lords Sabbath we should all blesse the Lord for them The whole land I nothing doubt fareth the better and hath had the tranquility thereof lengthened the rather even by the zeale that our governours have shewed in this point towards God and towards his house But that which is said of the daies of King Iehosâphat 2 Chron. 20.32 33. may fitly be applied to our times Iehosaphat did that which was right in the sight of the Lord. Howbeit the high places were not taken away for as yet the people did not prepare their hearts unto the God of their fathers Our gracious King in Parliament hath done that which is right in the sight of the Lord in making these good lawes Howbeit the Sabbath is still in most places shamefully profaned these good lawes are not executed for the people do not prepare their hearts unto God they have no heart to his honour or service at all And indeed in nothing doth it better appeare that the hearts of the people generally are not prepared unto God but utterly alienated and estranged from him then in this that when they have but the least colour and semblance of law to justifie any of their unwarantable practises whereby they may trouble any of their brethren and devise deceitfull matters against them that are quiet in the land as the Prophet speaketh Psal. 35.20 there they will seeme wondrous zealous for the lawes and presse them hotly they frame their mischiefe by a law as the Prophet speaketh Psal. 94.20 they pretend nothing so much for their deadly hatred against others that are innocent as that they doe not obey the law This was Hamans outcry against Gods people in his time Est. 3.8 These keepe not the kings lawes And of Daniels adversaries against him Dan. 6.13 He regardeth not thee ô king nor the decree that thou hast signed And of those lewd fellowes of the baser sort which we read of Acts 17.5 7. against Paul and the brethren with him These all say they doe contrary to the decrees of Caesar. Whereas I say to colour their malice against God and his people they seeme zealous for the law for the Magistrate Let the Magistrate make lawes that tend most directly to the honour of God that concerne the weightiest matters of Gods law as our gracious Iehosaphat hath done for the observation of the Sabbath for the punishment of swearing for the suppressing of the multitude and disorders of ale-houses the very chiefe nurseries of all profanesse and impiety these lawes you shall find they have no zeale
undone As we must take heed what we teach Eccles. 12.9 and looke that wee have good ground in Gods Word for all that wee teach you and performe the worke of our Ministery not without feare and trembling 1 Corinthians 2.3 So you must take heed what you heare Marke 4.24 You must prove all things that wee teach you 1 Thessal 5.20 Examine the proofes wee bring out of Gods Word whether wee alledge them rightly or no as they of Beraea did Acts 17.11 We may none of us deny you liberty to come and question with us about any thing wee teach if you understand it not nor can conceive how it should be found seeing our Saviour allowed that liberty even to his hearers Matth. 13.36.19.10 Luke 18.26 Iohn 16.19 Provided alwaies you doe it in humility and reverence to the holy function of your faithfull Teachers that you do it as disciples not as judges and controllers of your Teachers But whatsoever we teach you by good warrant of Gods Word if you obey it not if it be not of divine authority in your hearts certainly you will be found to be no better than hypocrites For while we do thus thou art charged to obey us as much as if we were Prophets or Apostles either Obey them that have the rule or oversight of you saith the Apostle Heb. 13.17 and submit your selves And even of the Scribes and Pharises while they sate in Moses chaire and taught nothing but the doctrine of Moses our Saviour giveth a charge to his Disciples Mat. 23 3. All whatsoever they bid you observe that observe and do And our Saviour saith of the meanest Minister that he sendeth while he doth thus Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me And the Apostle 1 Thess. 4.8 He that despiseth despiseth not man but God To conclude therefore this third note By your care to obey and practise what you heare take notice of the soundnesse of your own hearts It is the note that our Saviour giveth us to trie uprightnesse and hypocrisie by Mat. 7.24.26 Whosoever heareth these sayings of mine and doth them is like the wise man that buildeth his house upon a rocke and every one that heareth these sayings of mine and doth them not is like the foolishman that built his house upon the sand Lecture CXXXIX On Psalme 51.7 Febr. 2. 1629. IT followeth now we proceed unto the two last defects that the Holy Ghost noteth to have been in the goodnesse that hath been found in any hypocrite The fourth is this That though some of them have beene free from all grosse and scandalous sinnes and have also seemed to be much reformed by the Word and to have made conscience of practising and obeying that which they have beene taught by it yet their obedience hath never beene universall but partiall onely In some things the Word hath seemed to have great power and authority in their hearts in some other things none at all Take a proofe of this in those Iewes whom the Apostle taxeth for their hypocrisie Romans 2.22 Thou that abhorrest idols saith hee dost thou commit sacriledge Who would not have taken these Iewes that did thus abhorre idols and were so zealous against idolatry for right good men But see how they discovered the falshood of their hearts they hated one sinne but not another idolatry but not sacriledge And yet sacriledge was a grosse sinne as well as idolatry and such a sinne as God straightly charged his people to take heed and make conscience of as well as of the other When the people were to bring their first fruits unto God he commanded them to make this solemne protestation Deut. 26.13 14. I have brought away the hallowed thing out of my house As if he should say I durst not keep any part of that which is dedicated to God consecrated for the maintenance of his worship I have not eaten therof in my mourning As if he had said what want soever I have been in how wofull and distressed soever my state hath been that way yet durst I never relieve my necessity by robbing God of his part by appropriating to my selfe or imploying to mine own private use any thing that did belong unto him And yet you see those Iewes that seemed so zealous against idolatry they abhorred idols had no zeale against sacriledge at all they were so farre from abhorring it that they lived in the daily practice of that sin and thereby discovered the hypocrisie of their hearts As alas many in our Church have also done not onely in the beginning of our reformation but at this day they seeme to be very zealous in the hatred of Popery but of sacriledge of spoiling the Church and robbing God of his part of that that was given to him and dedicated to the maintenance of his service they make no scruple no conscience at all Take another example of this in Herod Marke 6.20 Who would not have hoped well of him and highly commended him too when he saw him being a King 1 Frequent constantly such a Ministery as Iohn Baptists was 2 Heare him so gladly with such delight and joy as it is said there he did nay 3 he feared Iohn and observed him reverenced and highly esteemed of him and that upon this ground too because he knew him to be a righteous and a holy man 4. He was much reformed also by Iohns Ministery he did many things left many sins performed many good duties in obedience unto Iohns Ministery the Doctrine of Iohn had great power and authority in his heart and life and yet the Holy Ghost hath detected him to have been no better than an hypocrite in all this Why what was the thing that did discover the falshood and hypocrisie of his heart Surely this that though he went thus farre and though he left many of his sins yet there was one sin as grosse as any of those that he had left which he could not forsake he could not leave the incest he had lived in with his brothers wife nay in the end he could not indure though a great while he did that Iohn should speak against that sin Onely one other example I will give you for this that the living in any one sin though he forsake all the rest and forsake them also out of conscience and obedience to the Word as it may seem though the sin he liveth in be nothing so great as those that he hath forsaken yet even the living in any one sin is sufficient to prove a man to be no better than an hypocrite Take an example for this in Iohn O how farre did he go 1 He destroyed the idolatry of Baal and rooted it quite out of Israel as it is said of him 2 King 10.28 2 He did it with a marvellous zeale even with the zeale of God Come with me saith he to good Iehonadab 2 King 10.16 and see my zeale for the Lord. 3 He did it as it
may seem out of obedience to the Word which he bare a most reverent and religious respect unto as you may see in sundry passages of his story 2 King 9.25 26 36 37. 10.13 17. 4 He did it so as God himself saith of him 2 King 10.30 that he had done well in executing that that was right in his eyes Thou hast done to the house of Ahab saith the Lord there according to all that was in mine heart Yea the Lord promiseth there to reward him for it Because of this saith he thy children of the fourth generation shall sit upon the throne of Israel And yet of this man that went thus farre the Holy Ghost saith expresly 2 King 10.31 that he did not take heed to walke in the law of the Lord with all his heart that is he was no better than an hypocrite How did that appeare What was it that did discover the falshood and hypocrisie of his heart Surely this there was one sinne that he could not leave as zealous as he was against idolatry there was one kind of idolatry he could not leave He hated the idolatry of Ahab but not the idolatry of Ieroboam He departed not from the sinnes of Ieroboam saith the text 2 King 10.31 which made Israel to sinne Ieroboams idolatry was but a small sinne in comparison of Ahabs so saith the Holy Ghost expresly in the story of Iehoram 2 Kings 3.2 3. Hee wrought evill in the sight of the Lord but not like his father and his mother for he put away the image of Baal which his father had made neverthelesse he cleaved to the sinnes of Ieroboam Ahab worshipped Baal a false God Ieroboam the true God in a false manner And yet for continuing in this one sinne though it were nothing so great a sinne as that which he had with so great zeale and detestation forsaken and abolished for it may appeare by many passages in the story that in the dayes of Ahab his master hee had beene a worshipper of Baal too the Holy Ghost you see hath branded him for an hypocrite Learne therefore beloved by these three examples that as you can have no more sure and sensible a signe of the uprightnesse of your hearts than this when you can finde you make conscience of every commandement of God of one as well as of another you make conscience of every sinne of one as well as of another you make conscience of every duty God requireth of you of one as well as of another there was never hypocrite in the world that went thus farre Then shall I not be ashamed saith David Psalme 119.6 when I have respect unto all thy commandements So is this also certainely a note of a false and hypocriticall heart when a man in matters that God hath in his Word commanded or forbidden will take and leave at his owne pleasure some commandements and doctrines of God seeme to have divine authority in his heart but others none at all some sinnes hee hateth and dares not commit them others hee cannot leave but saith of some one sinne as Naaman did in another sense 2 Kings 5.18 In this thing the Lord pardon thy servant some duties God requireth of him hee will constantly performe and practise but some other hee doth wholly neglect This man certainely cannot have an upright and sound heart Nay that man that doth not make conscience of every knowne sinne and of every duty that hee knoweth God requireth of him did never abstaine from any one sinne nor performe any one duty of conscience towards God Whosoever shall keepe the whole law saith the Apostle Iames 2.10 and yet offend in one point he is guilty of all He hath not kept any one commandement he hath not done any duty with an honest heart and so as God accepteth of if he wittingly give himselfe liberty to offend in any one point be it never so small a point of Gods law So saith the Lord when he had reckoned up many sinnes Ezek. 18.10 He that doth the like to any of these things that man saith he Vers. 11. doth not any of these duties As if he had said He doth not any duty that God hath commanded of conscience towards God that giveth himselfe liberty to live in any one sinne Lay this to your own hearts beloved every one of you and labour to find this one note that there is more in you than can be in any hypocrite I do not say he is an hypocrite that committeth any one sinne or that faileth in any one duty that God hath commanded For Who can say I have made my heart cleane I am pure from my sinne saith the Holy Ghost Prov. 20.9 and In many things wee offend all saith the Apostle Iames 3.2 But if thou wittingly give thy selfe liberty to live in any one sinne be it great or be it small certainly thy heart is not upright within thee When David had said Psalme 119.1 Blessed are those that are upright in their way hee addeth Verse 3. Surely they worke no iniquity As if hee had said They commit no sinne wittingly and willingly If thou wouldst know that thou art upright in the way and so in a blessed and comfortable estate try thy selfe by this Is there no sinne that thou allowest thy selfe in that thou art a worker of If thou bee afraid to live in any sinne and canst desire of God as David did Psalme 139.24 Lord see if there be any wicked way and lead me in the way As if hee should say If I doe any thing to offend thee if I live in any sinne Lord discover it unto me that I may leave it If thou canst say of every sinne that thou knowest to bee a sinne as David doth Psalme 119.101 I have refrained my feet from every evill way As if hee had said I strive and endeavour to eschue every knowne sinne If thou canst say specially of that sinne which by nature or custome thou hast beene most inclined to as hee doth likewise Psal. 18.23 I kept my selfe from mine iniquity As if he should have said I am most watchfull over my selfe against that sinne specially I complaine most unto God and beg strength of him against that sinne as I doubt not but many a soule here can say all this of himselfe then I dare boldly say unto thee for thy comfort thou art farre enough from hypocrisy And though thou hast heard that many an hypocrite hath had much goodnesse in him thou hast that in thee that never hypocrite had and thou maist say as David said there Psalme 18.23 I am upright before him And so much shall suffice to have been said of this fourth note of hypocrisy of this fourth defect that is to be found in the goodnesse that hath beene in the best hypocrite his obedience is not universall The fift and last is this Admit that some hypocrite might bee found that giveth not liberty to himselfe in any knowne sinne but seemeth to
proceed unto the fourth and last of those Motives which I promised to give you to perswade you to seeke without delay to know that you are through Christ justified in Gods sight And that is this That when a man is once justified then he shall be sure to be sanctified and never till then If any man desire to get strength against any lust or corruption that troubleth him most or to obtaine any grace that he standeth most in need of let him first labour to know that he is justified and that his sinnes are forgiven him That is the onely sure way to attaine unto both till a man know himselfe to be justified let him use never so many meanes to attaine either of them he shall but loose his labour I will give you the proofe of this first in the generall by shewing you that all true sanctification proceedeth from justification secondly in both the parts of sanctification that is to say mortification of the old man and vivification of the new For the first Doe any of you desire to have a better heart and to lead a better life which wee all ought and every good heart doe desire more then any thing els in the world then labour to get assurance that Christ is thine that thy sinnes are forgiven thee that thou art through him reconciled unto God this is the onely sure way to amend both thy heart and life This will doe it and nothing but this will ever bee able to do it Two sorts of proofes I will give you for this 1. The inward instrument whereby the spirit of God worketh sanctification in the heart of man the inward principle and root of all grace is faith that justifieth a man and maketh knowne the love of God to him in Christ. 2. The outward instrument whereby the spirit of God worketh sanctification in the heart of man is the preaching of the glad tidings of the Gospell unto him For the first I will give you foure plaine places of Scripture for the proofe of it The first is that speech of our Saviour unto Paul Acts 26.18 where speaking of them that shall inherit eternall life he calleth them such as are sanctified by faith in him As if he had said It is faith in Christ such a faith as assureth a man that Christ is his and that God is through Christ reconciled unto him that sanctifyeth a man and nothing but that The second place is Heb. 9.14 Where the Apostle comparing the bloud of Christ with the bloud of the legall sacrifices and having shewed in the former verse that the sprinkling even of that upon the people did worke a kinde of externall and legall sanctification in them How much more saith he shall the bloud of Christ being sprinkled upon you and applyed to your hearts by the spirit of God purge your consciences from dead workes to serve the living God As if he should say so soone as the bloud of Christ is sprinkled upon the conscience so soone as ever the spirit of God hath by faith assured a man that the pardon which Christ by his bloud hath purchased doth belong unto him this will certainly follow of it his heart and conscience will be purged and cleansed from dead workes from those workes which while he was a naturall man dead in trespasses and sinnes he lived in and he shall be enabled to serve God in newnesse of life The third place for the proofe of this is in 2 Pet. 1.4 Where the Apostle saith that by the knowledge of Christ are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust Two things are to bee observed in these words of the Apostle 1. How come Gods people to escape the corruption that is in the world through lust How come they to forsake and be preserved from those sinnes that both themselves in times past and the whole world still through the strength of our naturall concupiscence liveth in How come they to be partakers of the divine nature How come they to have the Image of God which consisteth in true holinesse and righteousnesse renewed in them Why saith the Apostle we attaine unto all this this change is wrought in us by the exceeding great and precious promises of God which are given unto us not by any thing we were able to doe by any endeavour wee could use by any penance we could put our selves unto no nor by the law or judgements of God but by receiving and beleeving the exceeding great and precious promises that God hath given us of pardon and mercy was this blessed change wrought in us But then 2. How came wee to have interest in these exceeding great and precious promises of God Surely saith the Apostle Verse 3. And in the very first words of this verse through the knowledge of him that hath called us to glory and Vertue that is through the knowledge of Christ. By knowing Christ to be ours In whom all the promises of God are yea and Amen as the Apostle speaketh 2 Cor. 1.20 wee come to have Title to all the exceeding great and precious promises of God The fourth and last place of Scripture which I promised to give you for confirmation of this first point is that speech of the Apostle Eph. 3.19 Where the Apostle praying for the Ephesians that God would make them able to know the love of Christ that passeth knowledge which was so infinitely great unto every poore sinner that beleeveth in him as no heart of man is able fully to know and comprehend it he giveth this for the reason of that prayer that he made for them that yee might be filled saith he with all the fulnesse of God As if he had said the more knowledge you shall have of the wonderfull love that Christ hath borne unto you the more that you shall be assured of it the more you look into it and meditate of it the more you shall bee filled with all the fulnesse of God the more shall you abound in sanctification and in every saving grace Now for the second sort of proofes I spake of the outward instrument wherby the spirit of God useth to worke sanctification and holinesse in the heart of man is the preaching of the glad tydings of the Gospell the opening and applying to him the new Testament and covenant of God the covenant of grace the promises of Gods free grace and mercy in Christ. True it is the Lord sometimes by his judgements and plagues but more usually by the Ministery of the law useth to prepare men unto grace and worke a kinde of repentance and change in the heart of man But the meanes whereby he useth to sanctifie a man indeed to mortifie and kill sin in the root to worke a saving change and true grace in his heart is by preaching the Gospell and making knowne to him his mercy in
Christ. Two plaine testimonies I will give you for this and trouble you with no more The first is that in 2 Cor. 3.6 8. where the Apostle having spoken of the fruit of his Ministery in the hearts of the Corinthians he telleth them God had made him and his fellow Apostles able Ministers of the New Testament not of the letter but of the spirit As if he had said by my preaching of the new testament the new covenant the covenant of grace you were converted the spirit of God was conveied into your hearts And making a comparison betweene the Ministery of the law and of the Gospell in the next verses he calleth the preaching of the Gospell in the new Testament the ministration of the spirit that ministery whereby the spirit of grace is infused into the hearts of men The other testimony which I will bring you for this is that of the Apostle Gal. 3.2 where appealing unto their owne consciences he asketh them how and by what meanes they first received the spirit of God This only would I learne of you saith he received ye the spirit by the works of the law or by the hearing of faith that is by the hearing of the doctrine of faith the doctrine of the Gospell which teacheth justification by faith only And thus have I confirmed this fourth Motive unto you in the generall that we can never be sanctified till we be justified first that the man that desireth to amend his heart and life must first seeke to know that his sins are forgiven that he is reconciled unto God in Christ Followeth now that we shew you this likewise in both the parts of sanctification more plainly and particularly And first for mortification of the old man the best way that any man can take to mortifie and subdue any lust and corruption that is strongest in him and that troubleth him most is to get assurance by faith that Christ is his that his sinnes are forgiven him and God is reconciled unto him in Christ and when he hath once got this assurance to make use of his faith in this worke to stirre it up and exercise it by thinking and meditating oft of the marvellous love of God to him in Christ and by making claime to the promises of God which through Christ he hath just title unto Faith purifieth the heart saith the Apostle Acts 15.9 It purgeth out the corruption that it findeth in it it killeth sinne wheresoever it commeth Not all at once indeed but by little and little so soone as ever it entreth into the heart it giveth sinne the deathes wound so as it shall languish ever after and never recover the strength and vigour againe that it had before Every faithfull man hath this promise given him of God Rom. 6.14 Sin shall not have dominion over you for yee are not under the Law but under grace So that the man that knoweth himselfe to bee in Christ and so within the covenant of grace may goe boldly to the throne of grace when he findeth himselfe unable to subdue any strong lust and corruption and even ready to be mastered and overcome of it nay he ought then to exercise and make use of his faith by challenging and making claime to this promise of God and say Lord thou hast promised that no sinne shall have dominion over them that are not under the law but under grace and I know that thou art faithfull that hast promised this and able to performe what thou hast promised Lord make good this promise of thine now unto me let not this lust and corruption have dominion over me But I shall make this plainer to you and shew you what force there is in justifying faith that assureth us of Gods favour in Christ to mortifie sinne by instancing in foure of the strongest lusts and corruptions that the faithfull are wont to bee cumbred with all The first is covetousnesse and the love of the world And for the force that is in justifying faith to mortifie this corruption wee have an example first in Abraham and Sarah and some others of whom the Apostle speaketh Heb. 11.8 14 15. of whom the Apostle saith that they willingly forsooke their owne country and all the comforts that they had there and went willingly upon the Lords call they knew not whither and had no desire to returne to their owne country againe nor were so much as mindefull of it they never thought of it nor looked backe as Lots Wife did and he telleth us plainly it was nothing but faith that did thus weane their hearts from the world and made them so willing to part with it See an example of this in Zachâus like wise Luke 19. Of him we reade Verse 2. That he was the chiefe among the Publicans and Verse 7. That he was a sinner a noted and infamous man And for what sinne Surely for covetousnesse for getting his wealth by extortion and such like unjust meanes And yet so soone as this man had received Christ not into his house only but much more into his heart when he considered and weighed with himselfe the wonderfull love and goodnesse of Christ towards him that was so vile and unworthy a wretch how Christ tooke particular notice of him and called him by his name how he offered himselfe unsought to to bee his guest to abide in his house which was no more then he hath done for every poore soule amongst us that truly beleeveth in him when Zacheus I say saw and considered this wonderfull love of Christ towards him see what a change it wrought in him how it mortified that lust that had so raigned in him before he became presently a most liberall man as you may see Verse 8. both by his bounty towards the poore and by his readinesse to make restitution to all such as had beene wronged by him And thus doth the Apostle teach us to mortifie this corruption Heb. 13.5 6. Let your conversation be without covetousnesse and be content with such things as you have for he hath said I will never leave thee nor forsake thee so that we may boldly say the Lord is my helper and I will not feare what man shall doe unto me As if he should say If thou wouldest purge thy heart from covetousnesse and get strength against it make use of thy faith remember the promises that thou being in Christ hast title unto If thou hadst no body to take care for thee but thy selfe thou hadst some reason to toile and moile to carke and care for this world as thou dost but being in Christ and having these promises it is madnesse for thee to doe it A second strong corruption and lust that Gods people are troubled with is uncharitablenesse towards them that have done them wrong How may a Christian best mortifie and get strength against this corruption Surely by getting assurance to his heart of Gods love in Christ and making use of his faith This is evident by that
digest So the Apostle chargeth the Church Romanes 14.1 not to trouble the weake Christian with doubtfull disputations And as these two precedents must teach us preachers not to trouble the people more then needs we must with matters of controversy so must this teach you that are Gods people not to busy your heads too much with these high points feed better of your milk before you meddle with strong meat be not like to the child that will be at the latter end of his booke before he have learned the first leafe If any of you shall say but I thanke God my capacity will serve to understand any point of controversie I am past a child in religion I answer First I doubt many that think so well of themselves if they were examined would bee found ignorant enough in the maine principles of our religion Sure I am it becomes the best to thinke more meanely of themselves Our Saviour calls his elect Apostles Iohn 13.33 and the Apostle all the faithfull that he wrote to 1 Iohn 5.21 little children Secondly As though a child can never without danger feed upon strong meat yet a man of yeares may safely eat milk so though the weake Christian can never without danger busy himselfe in intricate questions and controversies yet may the strongest Christian with profit seeke to bee better grounded in the maine principles of religion As new borne babes saith the Apostle 1 Peter 2.2 to all the faithfull desire the sincere milke of the Word that ye may grow thereby The third and last way whereby that desire of knowledge that is dangerous and hurtfull may bee discryed is this when wee desire knowledge onely for knowledge sake without all respect to the use and profit we may make of it for our edificaton in faith and holinesse of life This is the rule that we must follow in preaching to teach that onely that is usefull and profitable Paul did so himselfe Acts 20. I kept backe nothing that was profitable and hee chargeth Titus to doe so too Titus 3.8 These things speaking of matters of faith and practise I will that thou affirme constantly these things are good and profitable unto men And this is the rule you should follow in learning Teach me good judgement and knowledge saith David Psal. 119.66 Such knowledge as will do me good and make mee good The true religion that God hath taught us in his Word is called Rom. 10.8 The Word of faith and 1 Tim. 3.16 The mystery of godlinesse and 1 Tim. 6.3 The Doctrine which is according to godlinesse And if thou desirest the knowledge of any thing in religion to any other end then to increase faith and godlinesse in thy heart thou takest Gods name in vaine even in thy desire of knowledge and be thou sure that God will not hold him guiltlesse that taketh his name in vaine Exod. 20.7 Lecture CXLVIII On Psalme 51.7 October 18. 1631. IT followeth now that we proceed unto the second viz. to shew you the meanes that we must use to keepe our selves constant in the truth of religion and preserve our selves from falling away from it Foure principall directions I find given in Gods Book to this purpose First He that desires to abide constant in the truth must ground himselfe well in the knowledge of it labour to bee assured upon good grounds that it is the truth that hee holds Continue thou saith the Apostle unto Timothy 2 Timothy 3.14 in those things which thou hast learned and hast been assured of No man can hope to continue stedfast in any truth of God that hee hath not learned well nor unlesse hee bee assured upon good grounds that it is indeed the truth of God If yee continue in the faith grounded and setled saith he Col. 1.23 As if he had said No man can continue in the faith that is not grounded and setled in it that finds not good grounds for that he holds and beleeves I have chosen the way of truth saith David Psalme 119.30 31. Thy judgements have I laid before mee I have stucke unto thy testimonies No man can sticke to Gods truth that is drawne by others or carried by example or by the sway of the time to a liking of it but hee onely that hath chosen the way of truth that is hee that hath advisedly and upon good grounds undertaken the profession of it They that are children in understanding are apt to be tossed too and fro and carryed about with every winde of Doctrine as the Apostle saith Eph. 4.14 A man shall be apt to receive Popery or any other heresie if he be either ignorant or weake and ungrounded in the knowledge of the tuth as alas most of our people though they have beene hearers so long and professours of the truth will be found to be if ever a time of tryall shall come On the otherside knowledge will preserve a man from that danger Discretion shall preserve thee saith Salomon Pro. 2.11 and understanding shall keepe thee When a mans judgement is once convinced that it is the truth that he holds it will be hard for him to forsake iâ because the more light a man hath in his heart the more strongly will his conscience reprove and checke and smite him when he begins to forsake it and to goe against it And that is the reason as our Saviour teacheth us Iohn 3.20 why lewd men shunne and hate this light that their deeds may not be reproved If therefore beloved you desire to hold fast your profession ground your selves well in that knowledge of the truth that you doe professe Wisedome is the principall thing saith the Holy Ghost Pro. 4.7 therefore get wisedome and with all thy getting withall that thou hast gotten and dost possesse get understanding As if he had said sell all that thou hast to purchase this pearle according to that in Pro. 23.23 Buy the truth and sell it not also wisedome and instruction and understanding Now he that would ground selfe well in the knowledge of the truth must observe these two rules First he must acquaint himselfe well with the first and maine principles of Religion and seeke to be perfect in them Though a man heare or reade never so much yet shall he never attaine to a well grounded knowledge in Religion till he be well catechised and instructed in the first and chiefe principles of it This course we shall find the blessed Apostles tooke in teaching the Churches and bringing them unto sound knowledge They gave unto them a summe of the maine and most necessary points of Religion that are clearely and plainly set downe in the holy Scriptures So you shall finde the Apostle Rom. 6.17 speakes of a forme of Doctrine that was delivered unto them And 2 Tim. 1.13 he chargeth Timothy to hold fast the forme of sound words which hee had heard of him which both in the next words Verse 14. And 1 Tim. 6.20 he calls his depositum that worthy thing
acquainted with the holy Scriptures and could remember what ye have learned there ye should not much be moved with that that any either Hereticke or Atheist could say against the truth Thirdly and lastly By this we shall be able to convince and stoppe the mouth of any caviller and seducer if we can alleadge a direct place of Scripture for that truth that we hold The Scripture is profitable and hath great efficacy and force ãâã ãâã ãâã ãâã ãâã to convince saith the Apostle 2 Tim. 3.16 it is the sword of the spirit Eph. 6.17 the weapon whereby the spirit of God fighteth with great power and efficacy against every adversary Thus did our blessed Saviour put to silence the tempter himselfe the grand Master and father of all Hereticks and seducers with Scriptum est by alleadging plaine places of Scripture against him Matthew 4.4 7 10. And therefore there is in it a more divine power to convince the conscience of any gaine-sayer and to stop his mouth then in all the testimonyes of counsells or fathers that ever lived in the world And therefore to conclude this first direction as this may discover to us what small hope there is of the greatest number of those that professe the truth in these dayes of peace and joyne with us in the use of all Gods ordinances that they should ever persevere and hold fast their profession being so extreamly ignorant and unacquainted with the principles and grounds of the Religion that they doe professe strangers in the holy Scriptures so may this assure the best of us all beloved that if ever a time of tryall shall come our hearts will smart and ake for this that we have not grounded our selves better in the knowledge of the truth that when we shall heare what the adversary will object against it wee shall find our selves so apt to stagger for want of grounded knowledge when we shall find so small comfort in suffering for it which wee have so small assurance whether it bee the truth or no. Certainely hee that desires to persevere and hold fast the truth hee must while hee hath time and meanes ground himselfe well in the knowledge of the truth by acquainting himselfe and seeking to be perfect in the principles of Religion and points of the Catechisme and by getting good proofes of Scripture for every thing that hee doth hold and professe The second is this He must take to heart that which he knoweth love it and make conscience to practice it or he will never continue constant in the profession of it This is given for the reason why the elect hearers who are in the parable Luke 8.15 resembled unto the good ground did keepe the word and bring forth fruit with patience did persevere and hold out to the end and none but they because they and they only did heare the word with honest and good hearts The man that heares the word and useth the meanes of knowledge with an honest and good heart that is with desire and purpose of heart to practice that which he knowes with such a heart as was in David Psalme 86.11 Teach mee thy wayes ô LORD and I will walke in thy truth And 119.34 Give me understanding and I shall keepe thy Law yea I shall observe it with my whole heart He I say that hath such an honest and good heart he shall certainely keepe it and hold out to the end Many promises are made to such The righteous is an everlasting foundation saith the Holy Ghost Prov. 10 25. And the Prophet having spoken Psalm 112.1 5. of many priviledges that belong to the man that feareth God to the good and upright hearted man he adds this to all the rest Verse 6. surely hee shall not be moved for ever no temptations no perswasions no persecutions shall ever be able to remove him If yee will feare the Lord saith Samuel to Israel 1 Sam. 12.14 And serve him and obey his voice and not rebell against the commandement of the Lord then shall both yee and also the King that reighneth over you continue following the Lord your God Bee you confident in this beloved even such of you as when you forecast the prevailing of Popery and danger of persecution have beene most apt to feare and doubt your selves that you shall never be able to hold out to the end if you truly feare God and make conscience to practice whatsoever he hath taught you be you confident I say in these promises and how weake soever you feele your selves know that the Lord will shew his strength in your weakenesse he will certainely uphold you The eyes of the Lord saith the Prophet to King Asa 2 Chron. 16.9 runne too and fro throughout the whole earth every nation every Towne every family to shew himselfe strong in the behalfe of them whose heart is perfect towards him This the faithfull have ever had good experience of in the times of most fiery tryall What an admirable strength and constancy shall we read of in the Booke of Martyrs to have beene in sundry simple men and women whose knowledge was very weake and meane A well grounded knowledge is a notable meanes to helpe unto constancy as we have heard But there is more force this way in one ounce of true piety and uprightnesse of heart then in a pound of knowledge without this Let a man abound in knowledge never so much if he feare not God if he makes not conscience of his wayes he may turne Papist before he dye notwithstanding all the knowledge that he hath Hold faith and a good conscience saith the Apostle to Timothy 1 Tim. 1.19 20. which some having put away concerning faith have made shipwracke of whom is Hymeneus and Alexander A pure conscience is that golden Pot wherein this heavenly Mannah of faith and sound judgement in Religion must bee kept Holding the mystery of faith in a pure conscience saith hee 1 Tim. â 9 This golden Pot this precious cabinet will keepe it safe and sure so as we shall never lose it and nothing else but this will doe it And what meaneth he by a pure conscience Surely such a one as doth not willingly admit of the least spot the least sinne that may defile it A good conscience in all things as Paul calls it Heb. 13.18 He that dares not give liberty to himselfe to offend God in any thing he and he only shall hold fast the mystery of faith That Alexander which the Apostle speaketh of had not only beene a constant hearer of the Apostle but had been his constant companion in travell a zealous professour of the truth and very neare unto Martyrdome for it also as it may appeare Acts 19.33 34. yet fell this man so fearfully from the truth that he became a blasphemer of it as is plaine 1 Tim. 1.20 and a most bitter enemy and persecutor of it one of the greatest enemies that ever Paul had Alexander the copper-smith saith he 2 Tim. 4.14
Psal. 119.127 I love thy commandements saith he above gold yea above fine gold adds presently Ver. 128. Therefore I esteem all thy precepts concerning all things to be right and I hate every false way He that doth not esteeme highly of that that God hath taught us in his Word concerning all things concerning the smallest matters as well as concerning the greatest he that doth not hate every false way every errour in the matters of religion errour about the smallest things as well as errour about the greatest certainly he doth not love and esteem of Gods Word as he ought to do Secondly As a man may make himselfe abominable unto God by transgressing wittingly the least of his commandements Ye shall not make your selves abominable saith the Lord Lev 11.43 with any creeping thing by eating of it he meaneth and what commandement did ever God give that was lesse than those concrning meat and drinke so may a man do by receiving wittingly the least known errour or forsaking wittingly the least known truth See how earnest the Apostle is 2 Thes. 2 1-3 in disswading them from receiving an errour which of all errors that they could receive might seem the least dangerous yea a most wholsome errour that is that the day of Christ was then at hand Yet see I pray you and marke how earnest he is in this matter Now I beseech you brethren by the comming of our Lord Iesus Christ and by our gathering together unto him that yee bee not soone shaken in minde or bee troubled neither by spirit nor by word nor by letter as from us as that the day of Christ is at hand Let no man deceive you by any meanes To receive any thing as a divine truth which God hath not taught us in his Word though it carie never so good a shew of piety and devotion is certainly a very dangerous thing els would not the Apostle have beene so earnest in this case as he was Thirdly and lastly The surest way to keepe our hearts from forsaking and falling from the truth in maine and fundamentall matters is to make conscience of holding fast the truth even in the least matters of cleâving constantly to the least truth that God hath revealed unto us and convinced our consciences in the surest way to keepe our selves from grosse and enormious sinnes is to make conscience of the least thing we know to be a sin This Iob knew well and therefore to preserve himselfe from the odious sin of adultery or fornication he durst not give himselfe liberty to looke or think of that that might provoke him to lust I made a covenant with mine eyes saith he Iob 31.1 why then should I thinke upon a maid David also knew this well and therefore that he might keepe himselfe innocent from the great transgression he was afraid to commit any presumptuous sinne any sinne against his knowledge and conscience yea he was afraid even of his secret faults of such sinnes as he knew he was many wayes guilty of in thought word and deed though he knew them not in particular nor discerned them to be sinnes This is evident by that earnest prayer he makes Psal. 19.12 13. Who can understand his errours cleanse thou me from secret faults keep back thy servant also from presumptuous sinnes let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression And even so it is in this case the surest way to keep our judgements uncorrupted in the matters of greatest moment is to keepe them sound in those matters that are of least weight He that will give liberty to himselfe to reject and forsake the truth in the smallest matters will be in danger to forsake it and fall from it in the greatest matters if hee bee pressed to it Our Saviour speaking of that marvellous blindnesse of minde that by the just judgement of God was come upon the Iewes Matthew 13.14 Hearing they should heare but should not understand and seeing they should see but they should not perceive hee gives this for one reason of it that they had closed their owne eyes first If a man do wilfully refuse to see any truth that God would reveale unto him it is just with God to blind him so that he shall not be able to see or to have any comfortable certainty in any truth of God When the Apostle speakes of his zeale and resolution against such false brethren as taught circumcision to be still necessary even after the abrogation of the ceremoniall law had beene sufficiently published for it was above foureteene yeares after Pauls conversion as you may see Gal. 2.1 We gave no place by subjection to them saith he Ver. 5. no not for one houre If some politicians had been then to confer with him they would have said to him alas Paul why art thou so obstinate and peevish in such a trifle Circumcision is nothing and uncircumcision is nothing as thy selfe hast taught 1 Cor. 7.19 But he gives this reason why he was so resolute in opposing an errour even of that nature that the truth of the gospell saith he might continue with you These errours in smaller matters being received will by little and little deprive us of the truth and sincerity of the Gospell and usher in such errours as are more grosse and fundamentall Let no man say what unlawfulnesse is there in bowing before a crucifix in a decent manner for if we shall comply with Papists in such things it may be just with God to give us over to greater delusions and to apostate quite with them When Ioshuah a little before his death exhorts Israel to cleave constantly to the Lord and to take heed of being drawne by the Canaanites that lived among them unto their idolatry he inforceth his exhortation thus Iosh. 23.12 13. Els saith he if yee doe in any wise goe backe and cleave unto the remnant of these nations know for a certainty that the Lord your God will no more drive out any of these nations from before you but they shall bee snares and traps unto you and scourges in your sides and thornes in your eyes untill you perish from the good land which the Lord your God hath given you If wee shall in any wise goe backe from the truth of God bee it in greater matters or in smaller if wee shall in any wise goe backe and decline to gratifie the Papists and to conforme unto them wee may know for a certainty that God will forsake us and Poperie will prevaile against us So that to conclude this third direction wee must every one doe that for our selves which Epaphras did for the Colossians Colossians 4.12 Wee must labour fervently in our prayers with God that wee may stand perfect and compleat in all the will of God If we be desirous to hold fast our profession we must labour to stand perfect and compleat in all the will of God stand stedfastly in
regenerate may fall fearefully into odious sinnes 8 Why the Lord suffers his people to fall 9 10 The best have therefore great cause to feare 10 11 Means to keep us from falling 11 Take heed of declining in the least matters 795 When they are fallen they cannot rise up again of themselves 13 Comfort against tentations of falling away 352 357 Differences between the falls of the elect and others 355 556 Their sinne is great that rejoyce to heare and speak of them 552 And theirs that embolden themselves to sin by them 554 557 Why the falls of the godly are recorded in the Word 555 Family True converts will have a care to reforme their families 288 630 Such as have children and families are charged with the soules of them 289 481 Must answer for their open proâanenesse and contempt of religion 711 Fast. Humiliation necessary in every fast and for what causes we should be humbled 311 313 Feeling A man may be in the state of grace and highly in Gods favour though be feele is not nor have the comfort of it 140 141 Feare of God That may be well done that is done cut of feare of Gods judgements 387 But it must be such a feare as is mixed with love 388 A man may be subject to slavish feares and yet truly love God 392 Reasons of it 393 394 We must strive against these feares 395 6 Means to overcome them 396 734 735 He that is in the state of grace must be affraid to sin 569 570 Must feare every degree of sin must continue in this feare Ibid Faith the root of it 741 Freedome of will How dead we are by nature 305 517 518 Wicked men have no true desire nor wiâl tâ have grace and to be saved 454 455 Wicked men may forbeare many sinnes and doe much more good than they do 457 He that doth what lieth in him is nearer to salvation than another naturall man 458 The naturall man is able to ââve to men and to himselfe but not to God 518 G. God HIs omnipresence and omniscience 221 222 His holinesse 222 His Maiesty 223 His goodnesse and bounty 224 Gods love Wicked men are perswaded God loveth them and hee doth indeed with a common love 398 Faith assures us of Gods speciall love 400 Rest not in common favours but get assurance of Gods speciall love 401 402 687 688 Motives to seeke for assurance of Gods speciall love 402 406 Meanes to get it 406 c Grace We are bound to give God thanks for his restraining grace in others 337. In our selves 339 Saving grace is of a permanent and durable nature 428 Gospell The preaching of the Gospell is the outward instrument whereby the Spirit workes sanctification 732 H. Hearers TO love and reverence Gods Ministers 22 167 What Ministry they should most prize 22 23 Yet must they esteeme reverently of the meanest faithfull Minister 23 Reprooâe of hearers that love not their Ministers person 24 That discourage their Ministers 480 That regard not his Ministry 24 169 The danger of such as neglect to heare 26 That heare without profit 27 528 Many complaine without cause they cannot profit by the Word 528 What the true causes are men profit not by the Word 529 What they must do that have long enjoyed the Ministry of the Word and cannot profit by it 530 Hearers must examine what they heare 790 How wee may heare with profit 30 c. 742 1. What we must do before 30 35 792 2. What in hearing 35 39 3. What after 39 44 Resort to Ministers for resolution 43 Heart Grosse sinnes harden the heart 14 15 16 Hardnesse of heart a âearefull judgement 16 Meanes to deliver and preserve us from it 16 17 735 Make conscience of the first stirâings of thy corruption there 317 When God hath a mans heart it is a signe of uprightnesse 438 c. 463 Signes that the purpose and desire of the heart is right 465 Honour Whom God accounts truly honourable 286 Hope A sound hope that when wee shall die wee shall goe to heaven a speciall meanes of patience 270 Signes of a true hope 271 Humiliation The knowledge of our naturall corruption is of great force to humble us 308 We have cause to be humbled when wee have performed our best duties 309 When we go before God in prayer Ibid. Specially at fasts 311 And at the Sacrament 574 Seeking assurance of Gods favour with an humbled soule is a speciall meanes to obtaine it 408 647 Humiliation for sinne a speciall meanes to obtaine sanctified knowledge 498 He that is in the state of grace âath more cause to be humbled for his grosse sinnes than any other man 573 Foure benefits of âound humiliation 574 The humbled soule most capable of mercy 647 648 None fit to receive Christ but the humble and such as find themselves utterly void of all grace 691 Hypocrisie The best are apt to suspect themselves to be hypocrites 460 Comfort for such 461 Many things in an hypocrite better than in any meere naturall man 697 An hypocrite may go farre 698 c. The good things in them not to be misliked and scorned 699 In some respects the hypocrite is worse and in worse case than the open profane person 719 Signes of an hypocrite 720 c I. Idlenesse A Great sinne for any man to live idly and un-profitably 125 Idolatry It is a good thing and pleasing to God to hate Idolatry 712 714 Ignorance Is a sinne that much provokes God 494 It is a signe one is under Sathans power 496 Such a one easily seduced Ibid. Such an one is full of doubts and feares 497 Infants Every Infant so soone as it is borne or conceived is guilty of sin in the sight of God and deserveth to be damned 277 In what respects called Innocents Ibid. And said to be holy 278 How severe God hath beene in his judgements towards some Infants 279 280 The originall corruption of Infants consists in three things Ibid Observe Gods judgements on them 281 The sin that is in Infants is derived to them from their parents 282 Infidelity The hainousnesse of that sin 146 147 Notwithstanding Infidelity discerned and bewailed a man may trust in Gods mercy 648 682 Infirmities Foure notes to discerne a sin of infirmity from a reigning sin 709 Ioy. The humble-hearted man hath great cause of Ioy. 138 Gods children have cause to be comfortable and to serve God with alacrity 364 365 He that truly believeth he is justified by Christ must needs rejoyce in him 675 c. Their great sin that do not 680 Iudgements of God The Lord sheweth his severity more in this life against the sinnes of his owne people than of the wicked 1. He afflicts all them 2. Begins with them 542 543. 3. He usually makes them examples 544. 4. His judgements are wont to be heavier and sharper on them 545 This be doth to keep them from sin and perdition 546 He getteth himselfe glory
the Word and teaching of the Spirit we should be constant in 525 c. 766 767 A grievous sinne to insult against Religion for the faults of the professours of it 553 554 True Religion grounded on the Word 767 No certainty in Religion but by the teaching of the Spirit 773 774 True Religion brings great blessings to the Church and State 806 807 Repentance A great comfort that thou hast repented 17 The sin of such as keep men from publike pennance 187 188 The sin of such as sin and refuse publike profession of their repentance 189 191 They that have truly repented them of their sinnes cannot easily forget them but are apt to think of them 203 c. The chief thing that should make us hate sin and mourne for it is the offence and dishonour done to God 219 220 The sinning against so good a God should humble us 227 Notes of sincere repentance 232 Five things required in true repentance 605 Faith the root of repentance 740 Reproofe The Minister must plainely and particularly reprove sin 44 c. 707 The reasons for the necessity of reproofe 46 In foure things the Ministers wisdome in reproving sinne must appeare 49 50 And his love in three 51 Reasons why men cannot indure reproofe 52 Their folly appeares in âoure things 53 Five Obiections answered against such Ministers 54 57 Dangerous not to indure the Word of reproofe 244 Righteousnesse Five things to be granted touching inherent righteousnesse 667 668 Yet cannot a man be iustified by that 669 Inherent righteousnesse a great ground of comfort 677 678 S. Sabbath THough the outward observation of the Sabbath be the least yet God is highly pleased with it and promiseth to reward it 701 705 The things required for the right observation of it 708 710 Sacriledge Is a great sinne 724 Sadnesse Christians should beware of sadnesse and feare 137 Salvation The whole glory of mans salvation is due to the Lord alone and his free grace 521 522 Though it be free to us Christ paid deare for it 600 601 Sanctification Whom the Lord iustifies he sanctifieth though this be not so perfect as the former yet is it more sensible to us because we are agents in it our selves 316 Foure maine differences betweene sanctification and iustification 656 659 Sanctification is not in the same measure in all true believers 657 Nor perfected in this life 658 None can be sanctified till he be iustified 730 Faith the inward instrument whereby God sanctifieth the heart 731 Reasons of it 738 739 Scandalous sinners We should do our best indeavor to bring scandalous sinners to open shame and punishment 182 c. Officers chiefly Ibid. How âarre private Christians may go in this 185 c. Scripture We must esteeme reverently of every part of Scripture though we cannot at first reading or hearing profit by it 2 The duty we owe to those parts of the Word we cannot understand standeth in six points 2 3 The holy Scripture of the Old Testament was kept in the Sanctuary and Temple 4 It is the onely rule of true righteousnesse 380 c. The absolute perfection of the Scriptures appeares in six particulars 381 384 All Gods people have equall interest in the holy Scriptures 493 All truths necessary to salvation are plainely and clearely set ââwne in the Scriptures 512 513 768 Security Against secure sinners 209 214 Selfe-denyall To renounce our selves and with humbled soules to cast our selves upon the âree mercy of God in Christ is the way to obtaine comfort 647 Service of God Their solly which reâuse Gods service because it is an heavy bondage 444 c. Reasons why men reâuse Gods service 445 c. Gods service the most comfortable life 448 Foure things to be considered in the gracious disposition of our Master that maketh us chearfull in his service 451 Sight of sinne How far forth the discovering of sin to us is a blessing 340 How far forth a judgement 341 Sincerity The Lord desireth and highly esteems truth and sincerity of âeart and âoure reasoâs for that 368 371 It stands us all upon to ãâã diligently whether our hearts ãâã upâight and thâee motives to that 372 376 466 He that hath any one sâving and sanctifying grace hath certainly an upright heart 376 Even the aptnesse that is in us to suspect our selves least our hearts should be unsound is a good signe of uprightnesse 376 719 So is the conscience we make of Gods commandements and to lead a godly life 378 Meanes to attaine sincerity and uprightnesse of heart 469 470 Care to keep our selves unâpotted of every sin is a signe of sincerity 726 So is this when our maine intent and aime is to please God 728 Sinne. One sin drawes on another 14 Pardon of sin is more to be desired than deliverance from any outward misery 84 c. Sin the greatest evill 85 Sinnes are debts 86 Sin is filthenesse 87 Motives to seek pardon of sin 94 95 Pray daily for it though we be justified 666 Comfort from the pardon of sin 677 Meanes to obtaine it 96 97 98 Notes whereby to know sin is pardoned 100 101 How the assurance of pardon is lost 99 The godly man remembreth his sin with griefe 203 c. Three great mischiefs of scandalous sinnes that abound where the Gospell is preached 175 178 Learne to be afraid of sin 207 569 Every sin is a transgression of Gods Law 220 A contempt done unto God 221 Foure attributes of God by which it appeares that we are chiefly to mourne for our sinnes because God iâ offended 22 c. No sin veniall or lightly to be accounted of 228 229 233 234 Yet are some greater than others 230 c. 549 552 Three causes of actuall sinnes 282 The godly man hath most cause to be afraid of sin 571 Foure things to be observed in the passion of Christ that do notably set forth the odiousnesse of sin 601 604 Five meanes to make us esteeme sin as it ought to be esteemed of 605 606 Speech Filthy speech becommeth not Christians 6 7 Spirit of God Five notes of the holy Spirit dwelling in us 150 151 The Spirit is the mark on Christs sheep whereby they may know they are his 747 By the fruits of the Spirit they may know they have the Spirit Ibid. Where the Spirit dwels it perswades them in the truth of religion 771 This no private Spirit 775 Strictnesse Maketh not Christs yoke intolerable 235 All precisenesse and strictnesse in small matters is not hypocrisie 236 581 714 Answer to them that blame professours for their scrupulousnesse 715 T. Trouble of mind Diverse obiections of men in that case answered 139 c. Take heed of seeking helpe in this case by false wayes 144 145 Tentations to despaire to be resisted and how 145 146 How to recover our selves and to overcome such tentations 148 c. Truth When a thing is said to bee done or spoken in truth 368 W. Watchfulnesse A
the truth of this in three degrees First the greatest part of men were never troubled in their mind for any sin in all their lives yea the greatest sinners are of all men least troubled in mind for sin They are not in trouble saith the Psalmist Psal. 73.5 as other men Nay their conscience is so senslesse so fast asleep as nothing will waken it Such thundring Sermons they oft heare as one would think might break the rockiest heart that is and yet they never stirre these men But they are like Iudas who though he heard Christ so speake of his sin as made all his fellowes exceeding sorrowfull Mat. 26.22 though he heard him so particularly apply his speech as he could not choose but understand hee was the man hee meant for our Saviour said Iohn 13.26 Hee it is to whom I shall give a sop when I have dipped it and when hee had dipped the sop hee gave it to Iudas And when hee asked Christ as the rest had done Master is it I Christ said unto him Thou hast said Mat. 26.25 Though he had heard Christ with his powerfull voice denounce that fearefull woe against him Mat. 26.24 Woe unto the man by whom the sonne of man is betraied it had beene good for that man if hee had never beene borne Yet did not all this move him one whit but hee became worse and worse after all this Iohn 13 27. After the sop Satan entred into him And alas how many have we that are like to Iudas in this point No sermon will move them nay the Lord oft times layeth such stroakes upon them scourgeth them with such afflictions as one would thinke might pierce the most seared conscience in the world and bring their sins unto remembrance and yet you shall see these men when they are most vexed with paines and diseases in their bodies with troubles and perplexities in their outward estate yet as quiet in their consciences as free from all remorse and trouble of mind for sin yea as confident of Gods love toward them in Christ as the holiest man in the world So God speaketh of Israel Hos. 8.2 3. When they had cast off the thing that is good and for that cause the enemie the Assyrian should pursue them yet even then in that great affliction they should crye unto God My God we know thee Certainely this is the case of many a man no afflictions will awaken their consciences even upon their death beds you shall not be able to perceive that any of their sins doe trouble them but even as Iob speaketh Iob 21.23 they are wholly at ease and quiet that is wonderfully quiet in their conscience The strong armed man keepeth the pallace as our Saviour speaketh Luke 11.21 and all his goods are in peace Secondly Nay many though they can be content in generall to confesse that they and all men are sinners yet can they not discerne any particular sin to charge themselves withall and if any other man should charge them with it they would be ready to justifie themselves as Ephraim did of whom the Prophet speaketh Hos. 12.7 8 who though he were as a false merchant and the ballances of deceit were in his hand he used deceit in his weights and in his measures yet he justifieth himselfe and saith in all my labours and tradiâg they shall finde none iniquity in me which is sin As if he had said Though I have done a little wrong sometimes to men in my trading in my weights and measures and shewed my selfe my crafts-master in making my wares seeme better then they were tush that is nothing all of our trade doe so and must doe so or else we could not live tush that is no sin Alas the world is full of such blind wretches as being notorious sinners yet doe secure and blesse themselves in their estate even upon this ground that they know nothing by themselves that deserveth to be counted a sin at least a mortall sin They are Papists in this as in many other point either they have no sin at all or if any none but veniall sins These mens case is notably set forth by the Lord Ier. 2.34 35. In thy skirts is found the bloud of the soules of the poore innocents I have not found it by secret search but upon all these As if he had said Every thing that was about them their garments their houshold-stuffe their faire houses c. were monuments of and carried the print of their oppression see how grosse sinners they were and yet in the next words marke their extreame blindnesse and security yet thou sayest because I am innocent surely his anger shall turne from mee In times of greatest danger they feared nothing out of this conceit that they were so innocent But what followeth Behold I will plead with thee because thou saist I have not sinned Nay thirdly The most men count it a great happinesse to forget their sins and never to thinke of them and therfore they even study the art of oblivion in this point shunning all meanes carefully that might bring their sinnes into their remembrance as Ahab did Micajahs ministery 1 Kings 22.8 and Felix Pauls Acts 24.25 and they greedily hunt after all the meanes they can devise or thinke of that they may put their sinnes out of their thoughts According to that speech of Solomon Ecclesiast 7.4 The heart of fooles is in the house of mirth Now unto these men I have three things to say First If Iob and David and Paul were in a blessed estate then must the case of these men surely be most miserable Their sin as we heard the last day was ever before them came oft into their remembrance troubled their minds much and thou never thinkest of any of thy sins art never troubled with any such matter They counted it a great happinesse to have such friends to heare such ministers as would rouse and waken their sleepy consciences put them in mind of their sins Ps. 141.5 Let the righteous smite me and let him reprove me Yea they prayed to God for this Iob 13.23 Make me to know my transgression and my sin And thou cryest God blesse me from such preachers that should so disquiet my mind Secondly the blindnes and senslesnes of thy conscience is no such benefit as thou imaginest O no it is a fearefull judgement curse of God upon thee for it maketh thee unable to repent it keepeth thee from all comfort and benefit by Christ Ioh. 12.39 40. Therefore they could not beleeve because as Esaias saith he hath blinded their eyes hardned their hearts left they should be converted and I should heale them This is a judgement wherby God punisheth other grievous sins and of all punishments the most fearefull Psal. 81.11 12. My people would not hearken unto my voice Israel would none of mee so I gave them up to the hardnes of their hearts As they did not like to retaine God in their knowledge saith
and beseecheth him by us that hee would bee reconciled unto God Commandeth us to offer Christ to every wicked man that heareth us upon condition that he will beleeve and obey and to proclaime a generall pardon without excluding any Preach the Gospell saith hee Marke 16.15 to every creature And what cause then hath such a man that hath gone thus farre to doubt of finding mercy 3. Because God hath bin pleased out of his infinite goodnesse to shew respect even to such poore stuffe as naturall men out of the strength of nature have beene able to doe Christ loved the young man of whom we read Marke 1â 21 even for that morality that was in him And God shewed much respect even unto Ahabâ humiliation 1 Kings 21.29 and to Iehoahaz prayer that in the sense of his misery he made Iehoahaz besought the Lord saith the story 2 Kings 12.4 and the Lord hearkened unto him and to that prayer which Saul out of his legall humiliation before his conversion did make unto him Acts 9.11 Thirdly and lastly I may confidently affirme of all such as doe not their endeavour thus and what in them lyeth to escape damnation and to be saved these three things 1. That they are hereby made more inexcusable and do more evidently declare themselves to be the causes of their owne damnation 2. That they make themselves worse and worse thereby and more unable to repent As the Apostle plainely reacheth Rom 1. that the Gentiles by not making use of that light and freedom of will and of that power that was in them by nature because as he saith verse 18. they held the truth in unrighteousnesse and verse 21. when they knew God they glorified him not as God neither were thankefull but became vaine in their imaginations therefore verse 4. God gave them up to uncleannes through the lusts of thâir owne hearts 3. That their damnation shall even for this be farre greater in hell they shall become two-fold more the children of hell as our Saviour speaketh Matthew 23.15 This is plaine by that Christ saith of Capernaum Matthew 11. â4 It shall be more tollerable for the land of Sâdom in the day of judgement then for thee Lecture XCIII On Psalme 51.6 Aug 5. 1628. IT followeth now that we proceed to the second branch of the application which is for the comfort of all such as do unfeinedly feare God For though it be the least part of them that heare us that have need of comfort the greatest part alas have more need to be humbled then comforted yea they will be in danger to take hurt by that which they shall heare spoken for the comfort of Gods people yet are we bound in our ministery of all other our hearers to have most respect to those few that are broken-hearted This was the first and chiefe charge that was given to Christ the chiefe pastor 1 Peter 5.4 when he came to bee a preacher Hee hath sent mee saith he Esa. 61.1 2. to bind up the broken hearted and to comfort all that mourne in Zion And this was the first and chiefe charge that Christ gave to Peter and so to all us his servants and ministers hee chargeth him indeed to feed all his sheepe but the first and chiefe charge he giveth him is concerning his lambs the weakest and tenderest of his flocke If thou love me Ioh. 21.15 feed my lambs He that prophesieth saith the Apostle 1 Cor. 14 3. speaketh to edification to exhortation and to comfort As if he had said No man prophesieth no man preacheth or divideth the word aright if hee omit this if he doe not apply his doctrine to the comfort of such as stand in need of it Therefore when the Prophet Esay beginneth to speake of the ministery of the Gospell hee bringeth in the Lord giving this first of all in charge to his servants and ministers Esay 40.1 2. Comfort yee comfort yee my people saith your God speake yee comfortably to Ierusalem As if hee had sayd Whatsoever yee doe else neglect not this duty of your ministery Now of all the things that doe deject the hearts of Gods poore people and cause them so to droop as they doe this is the principall that they cannot bee perswaded of the uprightnesse of their owne hearts they cannot be perswaded that they are any better then hypocrites Yea they are so farre from finding any comfort in those signes of uprightnesse of heart that I have given you out of Gods word that even from thence they are apt to conclude strongly against themselves that all the goodnesse that is in them is no better then hypocrisie And I nothing doubt but many of you while you have heard me speaking of them have beene apt to say within your selves alas I can take no comfort in any of these signes and notes that the Scripture giveth of an upright heart for I find no such thing in mee If these be the markes whereby the truth of the heart is to be knowne woe be unto me how farre am I from truth of heart what can I bee but an hypocrite For 1. The evill abstaine from and the good I doe I do it not in obedience to the word that is not the onely rule that I follow but I make custome and example my guide rather then it and for many things I doe I never enquire for warrant and direction from the word for them I never say to mine owne heart before I doe them as Luke 10.26 What is written in the law how readest thou What hath God in his word directed mee to doe in this case 2. I doe that I doe more out of a slavish feare of Gods wrath then out of any true love to God and am like to those of whom the Lord speaketh Iob 41.25 by reason of breakings they purifie themselves When my heart is broken with terrours then am I carefull to doe well but never else 3. I doe not that that I doe in faith out of a comfortable assurance of Gods love to mee in Christ. This could I never yet attaine to And without faith I know and have learned Heb. 11.6 it is impossible to please God 4. Gods grace where it is in truth is like to the leaven that leaveneth the whole lumpe Matth. 13.33 it sanctifieth the whole man the mind conscience memory will affections thoughts words and actions In such a one all things are become new as the Apostle speaketh 2 Cor 5.17 But alas I can find no such totall change in me in some of these I can discerne no worke of Gods grace at all 5. He that hath an upright heart will be universall in his obedience he will obey the will of God in one thing as well as in another And thus wee have heard God describeth the uprightnesse of Davids heart 1 Kings 9.4 Hee walked in integrity of heart and in uprightnes to doe according to all that God commanded him Now alas saith the poore Christian I
cannot say it is so with me Some commandements and duties I doe indeed make conscience of but others I neglect wonderfully Some sins I hate and tremble at but others I slip into ever and anon 6. True grace is constant and durable and no man is blessed and in the state of grace but he that feareth alway Proverbs 28.14 that doth righteousnesse at all times Psal. 106.3 But alas the goodnesse that is in me is like the morning dew as the Prophet speaketh Hosea 6.4 there is no constancy nor durablenesse in it I am extreamely inconstant in good things and cannot continue in a good temper and disposition of my soule for any time 7. Lastly No man hath truth of grace that contenteth himselfe with this that he abstaineth from evill and doth good unlesse his care bee to doe all this in the right manner unlesse he doe it to the Lord that is with an intent to please and honour him Whatsoever yee doe saith the Apostle Coloss. 3.23 doe it as unto the Lord unlesse hee doe it with his heart and spirit and not with the outward man onely and can say with the Apostle Rom. 1.9 I serve God with my spirit unlesse he doe it in humility and can discerne cause to bee humbled even in his best actions Behold saith the Prophet Hab. 2.4 his soule which is lifted up is not upright in him Now though I doe good things sometimes yet doe I never any thing in that manner that I should For 1. The end that I aime at is not so much to please the Lord and to honour him but I have by respects to my selfe in every thing that I do 2. The good things I do I do without any affection and use to offer dead sacrifices unto God 3. I doe not walke humbly with my God but if I do any thing in any measure well I am ready at the least secretly to glory and to pride my selfe in it In a word all the signes of sincerity mentioned in the word of God make against me and are unto me as so many signes and evidences of the falshood and hypocrisie of mine owne heart These are the usuall complaints of the best of Gods people and there is no tentation wherewith they use to bee more troubled both in life and in death then with this that there is no truth of grace in them they are no better then hypocrites Now I have three things to say for the comfort of these poore soules and in answer to this first and maine objection that they make against themselves First Admit all this bee true that thou sayest against thy selfe this will prove indeed that there is hypocrisie in thee yea and much hypocrisie too it may bee but this will not proove that thou art an hypocrite It is not the having of hypocrisie or of any other wicked corruption in a man that maketh him to deserve the name of an hypocrite or of a wicked man but the raigning of hypocrisie and wickednes in him No man doubteth but Moses Samuel Iob and all the holiest men that ever were had wickednesse in them For who could ever say as it is Prov. 20.9 I have made my heart cleane I am pure from my sinne And yet to say that either Moses or Samuel or Iob were wicked men were to open our mouthes in blasphemy against them that dwell in heaven as the spirit speaketh Revel 13.6 So that a man may have sinne in him and as other sinnes so hypocrisie and much hypocrisie too and yet bee in the state of grace for all that so long as it raigneth not in him That which the Apostle saith of sin in generall 1 Iohn 1.8 may be said of this sin in particular If wee the best of the Apostles or Saints of God say wee have no hypocrisie in us wee deceive our selves and there is no truth in us How oft shall you find Master Bradford and other of the holy Martyrs complaine to God of their hypocrisie and crave pardon for it And certainely David would not have cryed unto God as he doth Psalm 119.80 Let my heart be sound in thy statutes that I be not ashamed if he had not felt himselfe subject to unsoundnes and to hyprocrisie and much troubled with it I know our Saviour Ioh. 1.47 describeth the true Israelite to bee one in whom is no guile and David the justified man the man to whom the Lord imputeth no sinne Psalm 32.2 to bee one in whose spirit there is no guile But these places are no otherwise to bee understood then that of David when speaking of godly men he saith Psalm 119.3 They doe no iniquity and that of the Apostle 1 Iohn 3 9. Whosoever in borne of God doth not commit sinne nay hee cannot sin because hee is borne of God Was there ever godly man of whom it could be truly sayd that hee did no iniquity that hee did commit no sinne No verily But this is the meaning of the holy Ghost in those phrases he that is regenerate doth not commit any iniquitie nor can doe it ordinarily and willingly with the full sway of his soule or in that manner as the unregenerate man doth so hee that is justified and sanctified hath no guile that is no raigning hypocrisie in him So this is the first thing I have to say for thy comfort though by this which thou objectest against thy selfe it may appeare there is hypocrisie in thy heart yet will it not follow from thence that thou art an hypocrite thou mayest be in the state of grace and the deare child of God for all that Secondly By this it is evident that though there be hypocrisie in thy heart yet it raigneth not in thee thou art no hypocrite because thou discernest thine owne hypocrisie thou feelest it and art so troubled with it It is not corruption but grace that maketh a man able to discerne his corruption specially so hidden and secret a corruption as hypocrisie is There bee thousands in the world that are indeed in that state that thou suspectest thy selfe to bee in that are hypocrites indeed and they discerne no such thing in themselves they thinke passing well of their owne estate But what speake I of others Thou thy selfe when thou werâ an hypocrite indeed and hadst both this and many other vile corruptions reigning in thee perceivedst them not wert never troubled with them Yee were once darkenesse saith he Eph. 5.8 but now yee are light in the Lord. While wee were in the state of nature which the Apostle calleth darkenesse wee saw not a deale of naughtinesse and corruption which now wee discerne in our selves This discerning of our secret corruptions is a blessed signe we are no longer darkenesse but light in the Lord. All things that are reproved saith hee Ephes. 5.13 ãâã ãâã ãâã ãâã ãâã all things whereof wee are convinced in our selves that they are sinnes are made manifest by the light for whatsoever doth make manifest is light Before wee