Rom. 3.24 And thus runneth the promise Revel 21.6 I will give to him that is a thirst of the fountaine of the water of life freely To this I answer that though the pardon of our sins and salvation of our souls be in respect of Christ our surety no free gift but a deare purchase neither do we obtaine it till it was dearely bought and purchased for us Ye are bought with a price saith the Apostle 1 Cor. 6.20 Yea such a price as the Apostle 1 Tim. 2.6 calleth ãâã ãâã ãâã ãâã ãâã fully answerable in worth to the soules of all Gods redeemed ones and to that which God hath given us yet in respect of our selves and of our obtaining of it it is meerly of grace it is the free gift of God It is meerly of mercy and free grace that any of us are saved This will evidently appeare unto us in five points First It was the free grace of God and nothing els that first moved him to find out and appoint this way to save us by and to satisfie his own justice for us He purposed this in himselfe saith the Apostle Eph. 1.9 there was nothing out of himselfe that moved him to it He devised this way how to make satisfaction unto himselfe God was in Christ saith the Apostle 2 Cor. 5.19 and reconciled the world of the elect he meaneth for certainly all are not reconciled unto him to himselfe This was certainly the free grace and meere mercy of God and nothing els that moved him to do this Yea his love and mercy to his elect appeared more in this than if by his absolute prerogative and soveraignty he had forgiven us without exacting any satisfaction for us at all God so loved the world saith our Saviour Ioh. 3.16 that he gave his onely begotten Sonne c. Secondly It was the free grace of God and nothing els that moved him to give any of us to Christ and to appoint us in his eternall counsell to be of that small number that should receive mercy by him He predestinated us saith the Apostle Eph. 1.5 unto the adoption of Children by Iesus Christ to himselfe according to the good pleasure of his will As if hee had said The good pleasure of his owne will and nothing els moved him to do this In this respect our Saviour saith of his faithfull Disciples Ioh. 17.6 Thine they were and thou gavest them me And Verse 9. I pray not for the world but for them that thou hast given mee for they are thine Thirdly It was the free grace of God and nothing els that moved him to give to any of us that grace to receive Christ by faith being offered unto us in the ministery of the Gospell No man can come to me saith our Saviour Ioh. 6.65 except it were given unto him of my Father Fourthly It is the free grace of God and nothing els that moveth him to accept of that satisfaction which Christ our Surety hath made for us and not to exact it at our own hands And that maketh the Apostle to say Ephes. 1.6 that it is to the praise of the glory of his grace that he hath made us accepted in his beloved nothing hath bound him to do it but his owne free promise and grace onely Fiftly and lastly It is the free grace of God and nothing els that moveth him after we have received Christ by faith and thereby are brought into covenant with him to performe his promise and to keepe covenant with us considering how oft we break our covenant with him how weake and wavering our faith and obedience is And this made Solomon breake forth into those termes of admiration and wonderment 1 King 8.23 O Lord God of Israel there is no god like unto thee who keepest covenant and mercy with thy servants that walke before thee with all their heart As if he should have said It is the marvellous mercy of God that hee keepeth covenant even with the best of his servants considering how many their failings be And thus have I finished my Answer to the Question and shewed you that though our salvation were not free to Christ but hee payed deare for it yet to us it is free we obtaine it onely through the free grace and mercy of God Lecture CXIX On Psalme 51.7 May 26. 1619. IT followeth now that we proceed unto the uses that this Doctrine serveth unto and those are three principally 1. For instrustion 2. For exhortation 3. For comfort For the first This Doctrine will teach us to judge rightly of sinne and to esteeme of it as it doth deserve Foure points there are to be observed in this Doctrine that do notably set forth the odiousnesse and hainousnesse of sinne First no creature in heaven or earth can cleanse thee from the least of all thy sinnes nor procure thee a pardon for it Christ Iesus onely was able to doe it He is the propitiation for our sinnes saith the Apostle 1 Iohn 2.2 and he alone In Popery men are taught that many will doe it Pardons may be bought of the Pope we know and the larger summ a man is content to disburse for it the larger shall his pardon be They teach also that men may by their almsdeeds and good works specially by doing good to the Church redeem and buy out their iniquities and make satisfaction to the justice of God for the temporall punishment that is due to them for sin so that the more bountifull a man is that way the lesse he shall need to feare the fire of Purgatory or any other temporall punishment whatsoever And this hath certainly been a most profitable and gainfull Doctrine to the Church of Rome But a most blasphemous Doctrine it is and such as mâketh the Crosse of Christ of none effect a Doctrine directly contrary to the holy Scriptures and to that which the Apostle Peter whom they make the rock upon which their Church is built did teach Ye know saith he 1 Pet. 1.18 that ye were not redeemed with corruptible things as siluer and gold from your vaine conversation received by tradition from your fethers No silver and gold though we had never so many thousands to give unto pious uses can redeeme and buy out the least of our sinnes no not our vaine conversation our unprofitable walking our sinnes of omission or any part of the punishment that is due to us for it And this ye know saith the Apostle this was a truth clearely knowne to all Gods people then The Churches that were planted by the Apostles were fully perswaded of it And if the present Church of Rome had beene of the Apostle Peters founding as they pretend certainly silver and gold could not be of such use and worth there for procuring pardons for sinne as all the world knoweth that now it is But what speak we of silver and gold Not all the Angels or Saints in heaven or earth were ever able by all their holinesse and
then dead men Such a one was Paul who though before his conversion he had lived most civilly and his life touching the righteousnesse which is in the law had beene blamelesse as himselfe speaketh Phil. 3.6 yet was he before his conversion but a dead man For you shall find hee putteth himselfe in that number Even when we were dead in sinnes saith he Ephes. 2.5 Of all men you see it is said that they are by nature not onely halfe dead as the man that went from Ierusalem to Iericho and fell among theeves as Luk 10.30 but stark dead And therefore the worke of our conversion is called by the Holy Ghost not the healing of a wounded man or the curing of a sicke man but the giving of life unto and raising up of a dead man God when wee were dead in sinnes hath quickned us and hath raised us up saith the Apostle Ephes. 2.5 6. It was certainely a mighty worke of Christ when upon his saying to the Leper Matth. 8.3 Bee thou cleane immediatly his Leprosie was cleansed But it was a farre mightier worke of Christ when upon his saying unto Iairus daughter Matth. 5.41 42. Damsell I say unto thee arise straightway the damsell arose and walked And such a mighty worke of Christ as this is the conversion of every man To every soule before it can be converted the Lord by his mighty voice saith as you read Ephes. 5.14 Awake thou that sleepest that is to say the sleepe of death Psalme 13.3 and arise from the dead and Christ shall give thee light The dead shall heare the voice of the Sonne of God saith our Saviour Iohn 5.25 and they that heare shall live Certainely we are all by nature dead in trespasses and sins and our conversion is a reviving and raising up of one that was dead and if a dead man hath any power at all to further his owne resurrection then may it bee granted that there is in a man by nature some power to further the worke of his owne conversion but not els I know well what is objected against this reason that there can bee no strength in it 1. Because it is taken from such sayings of the Holy Ghost as are not proper but similitudes onely figurative and borrowed speeches and that from similitudes nothing can bee taught or concluded demonstratively 2. That the meaning of the Holy Ghost in these speeches cannot be to teach that the naturall man is in all respects like unto a dead man because it is evident every naturall man hath some life left in him But unto this I answer First That the similitudes and borrowed speeches that the Holy Ghost useth in the holy Scriptures are profitable to teach and to convince also As the Apostle speaketh of the whole Scripture 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for Doctrine and ãâã ãâã ãâã ãâã ãâã for convincing too Yea and doctrine may be as substantially confirmed and any errour as strongly improved and convinced by those places of holy Scripture as are set downe in similitudes and borrowed speeches as by any other so that those similitudes be not strained beyond the scope and intent of the Holy Ghost in using and applying of them yea the doctrine of salvation is more clearely and convincingly taught unto the faithfull in sundry of the Scripture similitudes and parables then in any other place Therefore the Lord speaketh of this as of a great favour and mercy vouchsafed unto his Church that he hath in his Word taught us by similitudes I have also spoken by the Prophets saith hee Hos. 12.10 and I have multiplied visions and used similitudes by the ministery of the Prophets He taught them many things by parables and said unto them in his doctrine saith the Evangelist of our Saviour Mar. 4.2 He used similitudes and parables much in his ministery and hee taught them doctrine by parables And when he had taught Nicodemus this very doctrine that we have now in hand Ioh. 3.3 the doctrine of the conversion of a man the necessity of it and the manner of it by a similitude and figurative speech borrowed from our naturall generation a similitude which men now a daies can as ill abide should be pressed in the handling of this doctrine as they can this of a naturall mans being dead in trespasses and sins hee sharply reproveth him ver 12. for his blockishnesse and frowardnesse in not understanding and beleeving this truth that was taught him in so plaine a manner and by so familiar a similitude If I have told you earthly things that is this heavenly and necessary Doctrine in an earthly manner by an earthly similitude and ye beleeve not how shall ye beleeve if I tell of heavenly things If I should teach you in a more heavenly manner And surely I am afraid Christ will bee as angry with many now a daies as he was then with Nicodemus that will not beleeve man is by nature utterly void of freedome of will to further the work of God in his conversion though the Lord have so often taught it us in his Word in this earthly manner by these plaine and sensible comparisons and said that we were all by nature dead in trespasses and sinnes that our conversion is a regeneration a new creation a resurrection from the dead yet they will not beleeve it Secondly Whereas they say that the naturall man is not in all respects like unto the dead man for it is evident there is some life left in him I answer That he hath indeed some life The very light of nature which every man hath is a kind of life And so the Evangelist speaketh Iohn 1.4 In him was life and that life was the light of men The Ability that the naturall man hath to doe sundry things that are morally good the Gentiles doe by nature the things contained in the law saith the Apostle Romanes 2.14 argueth there is some life in him A naturall life I confesse he hath as well in his soule as in his body whereby he is able to live unto himselfe and unto men but spirituall life whereby he might live unto God he hath none at all In respect of any ability is in him to further his owne conversion of any ability to do or think or desire any thing that is truly good and pleasing unto God of any freedome of will to accept of Gods grace in Christ when it is offered to him in the Gospell in respect of this spirituall life I say he is starke dead Hee is utterly alienated from the life of God as the Apostle speaketh Ephes. 4.18 For every imagination of the thoughts of his heart is onely evill continually as the Lord speaketh Gen. 6.5 No man hath any jot of spirituall life in him till he be regenerated till Christ dwell in his heart by faith The life which I now live in the flesh saith the Apostle Gal. 2.20 I live by the
received them by the ministery of the Church and preaching of the Word Therefore the Apostle calls the ministery of the Gospell 2 Cor. 3.8 the ministration of the spirit As if hee had said The meanes whereby the Lord conveyes his spirit into the heart of man and whereby the spirit worketh grace in mans heart is the ministery of the Word Received ye the spirit saith he Galathians 3.2 by the workes of the law or by the hearing of faith that is the Doctrine of faith preached So speaking of faith the greatest worke of the spirit he saith Rom. 10.17 faith comes by hearing Therefore when our Saviour had said Iohn 6.45 It is written in the Prophets they shall bee all taught of God hee addeth immediatly every man therefore that hath heard and learned of the father commeth unto me As if he had said The father teacheth no man ordinarily but in and by the hearing of his Word preached Therefore when the Lord makes that gracious promise to every faithfull man that hee will by his spirit plainely teach and direct him which way to take even then when he is in most danger to be mislead and seduced Esa. 30.21 Thine eares shall heare a word behind thee saying this not that but this is the way walke yee in it continue goe on in it leave it not when thou turnest unto the right hand and when thou turnest unto the left As if he should have said When thou shalt be in danger to be seduced and drawne out of the right way even then my spirit shall resolve and confirme thee in the truth and keepe thee in it I say when the Lord doth promise thus plainely and particularly to teach and guide his people aright by his spirit even in controverted truthes you shall find in the former verse 20. how and by what meanes the spirit will thus teach and guide his people Thy teachers saith he shall not bee removed into a corner any more but thine eyes shall see thy teachers and then followeth and thine eares shall heare a word behind thee As if hee should say I will accompany the ministery of my Word with the efficacy and operation of my spirit and by the ministery of thy teachers my spirit shall instruct and guide thee in the right way And thus you see the first reason of the Doctrine opened and confirmed unto you that the spirit of God wheresoever hee dwells will teach and perswade the heart in the truth of religion The second reason of it is this That when once a man is taught of God and instructed by his spirit in the truth hee will certainely cleave unto it and hold fast whatsoever hee hath learned of that heavenly teacher Teach mee O Lord saith David Psalme 119.33 the way of thy statutes that is that way unto life and salvation which thou hast in thy Word prescribed a plaine periphrasis of the true religion of God and I shall keepe it unto the end As if hee had said I shall never fall nor bee drawne away from it when once thou hast by thy spirit instructed and resolved me in it And verse 102. I have not departed from thy judgements saith he but have beene constant in thy truth for thou hast taught mee So saith the Apostle also of all that are taught of God 1 Iohn 2.27 The same anointing saith hee the spirit of God hee meanes teacheth you of all things of all things that are necessary for you to know and it is truth and is no lie this teaching of the spirit is cleare certaine and even as it hath taught you ye shall abide in him As if he should say Ye shall abide in Christ and in the profession of every truth of his because ye have beene taught by his holy spirit And thus have I shewed you the reasons and grounds of this point that he that hath the spirit of Christ will be constant in the Religion of Christ and firmly cleave unto the truth of God Lecture CXLVI On Psalme 51.7 Aug. 30. 1631. IT followeth now that we proceede to make some application of it unto our selves For seeing as wee have heard the Spirit of God wheresoever it dwels will teach and resolve the heart in the truth of Religion and he that is thus taught of God cannot but be constant in the truth seeing the Lord makes so great account of them that cleave to his truth and the faithfull themselves have found such comfort in this when they have beene in great distresse wee are therefore to be exhorted that every one of us would labour by this note to approve our selves to have the Spirit of Christ and so to be his even by our resolution and constancy in our Religion and cleaving fast unto the truth of God which we have received and doe make profession of This is an exhortation which we shall finde much pressed upon Gods people by the Holy Ghost specially in the New Testament Watch yee take heed unto your selves saith the Apostle 1 Cor. 16.13 stand fast in the faith in the Doctrine of faith quit yee like men in withstanding manfully all such as would seduce you bee strong and resolute in the truth Observe his earnestnesse in the many words he useth So Phil. 4.1 Stand fast in the Lord in the faith and Doctrine of Christ my dearely beloved And 2 Thes. 2.15 Therefore brethren saith hee sland fast and hold the traditions the doctrines delivered unto you which you have beene taught whether by word by lively voice in the Ministery of the word preached which you heare or by our Epistle or by the holy Scripture which yee reade And againe Heb. 4.14 Let us hold fast our proâession saith he And againe Heb. 10.23 Let us hold fast the profession of our faith without wavering Remember how thou hast received and heard saith our Saviour Revel 3.3 and hold fast And if the people of God then had such need to have this exhortation pressed upon them while the Apostles themselves lived by whom they had beene taught and confirmed in the truth with farre more evidence and demonstration of the spirit and of power as the Apostle speaketh 1 Cor. 2.4 then is it to bee found in the Ministery of any of Gods servants now how much more necessary is this exhortation for us all in these dayes No not so will you say For those were dayes of bloudy persecution and of a fiery tryall The Magistrate was a mortall enemy to Christ and his Gospell and the Iewes every where incensed him against it but we thankes be to God live under a Christian Magistrate and in dayes of great peace we have peace at home and peace abroad To this I answer that though we through the great mercy of God doe enjoy the Gospell in great peace and have it also maintained and countenanced by publike authority and though the religious disposition of our gracious King who hath both heretofore and of late so fully declared
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
that was committed to his trust to keepe and which he chargeth him to see that it be kept pure and uncorrupted by himselfe and all the teachers in the Church of Ephesus He gave them this forme of Doctrine this summe of Religion to be as a patterne both for the Ministers in teaching and the people in learning to follow that Doctrine that was proportionable and agreeable unto it they should hold to be sound and good and no other And this is the Apostles meaning in that speech of his Romans 12.6 Let us prophesie according to the proportion of faith In this catechisme this forme of Doctrine this summe of the maine and plaine principles of Religion they were wont to instruct and ground the people first of all before they taught them other things as is plaine by that which the Apostle speaketh Yee have need saith he Heb. 5.12 that one teach you againe which be the first principles of the Oracles of God And 6.1 Leaving the principles of the Doctrine of Christ let us goe on unto perfection He had before taught them the first principles of the Oracles of God the principles of the Doctrine of Christ. Therefore also he calls these points of Catechisme these principles of Religion whereof he names there sixe heads the foundation Heb. 6.1 They that thinke by their reading or hearing to attaine unto sound knowledge in Religion before they be well instructed in the principles they goe preposterously to worke they build without a foundation they build upon the sand and there is small hope they should stand in the time of tryall If the Apostles who were the wise Master builders 1 Coâ 3.10 thought this the fittest course to bring the people unto sound knowledge by what Minister can ever hope to have an understanding people that neglects catechising or what Christian can hope ever to be well grounded in the knowledge of the truth that thinkes catechising belongs unto boyes and girles only that never was nor seekes to be well instructed in the catechisme in the first principles of the Oracles of God To conclude therefore this first rule Let me exhort every one of you that desire to be established in the truth to acquaint your selves with this catecheticall doctrine and exercise your selves in it seeke to bee perfect in it so shall you bee able to judge of that that you heare and reade and profit more by one good Sermon that you heare or Chapter that you reade then you shall be able to doe by twenty otherwise The second rule is this He that would ground himselfe well in the knowledge of the truth must receive nothing in Religion upon the credit of any man but whatsoever he heares any man teach whatsoever he reades in any catechisme or other good book he must examine it by the holy Scripture and mark well how it is proved thereby It must be our care that are your teachers to teach you nothing but what we confirme and prove by the holy Scriptures yea to bring apt proofes for whatsoever we teach and so did Apollos Act. 18.24.28 so did the Apostle Paul 26.22 yea so did our blessed Saviour himselfe Luke 24.27 And it must be your care to get good proofe out of the Scripture for whatsoever you hold in Religion and to receive nothing from any of us how well soever you thinke of us but what we confirme unto you by the word yea to examine how fit the proofes that we bring are to conclude the point that wâe alleadge them for When the Apostle had said Despise not prophesyings 1 Thes. 5.20 he adds presently Verse 21. prove all things As if he should say It is no disparagement to the best Ministery to examine by the Scripture what is taught in it nay it is the way to make us honour it the more when by this proofe and tryall we find it to be substantiall and sound This course did the Bereans take when they heard Paul and Silas great men both the one an Apostle the other an Evangelist and are commended by the Holy Ghost for it Acts 17.11 They searched the Scripture daily whether those things were so Paul and Silas confirmed their Doctrine by Scripture as their manner was and these good hearers examined their proofes Till we doe this we shall never grow to any setled and sound knowledge in Religion we shall never see with our owne eyes but like blinde men goe as our guides and teachers shall lead us which the Apostle 1 Cor. 12.2 noteth for a great part of their misery while they were Gentiles You were carried away unto these dumbe idols even as you were led On the other side three great benefits you shall receive by this First then and never till then you will grow to a grounded and well setled knowledge of the truth and such as you will be able to bide by when you shall see plaine and direct proofes of Scripture for that which you hold For faith and full assurance in matters of Religion is grounded upon the holy Scriptures onely Therefore are they called the word of faith Rom. 10.8 And the foundation that all the faithfull are built upon Eph. 2.20 When the Bereans had by searching the Scriptures daily found that that which Paul and Silas taught was just so as they had said that is that the proofes that they brought for their Doctrine were rightly and fitly alleadged Acts 17.11 12. it is said that therefore many of them beleeved And when the Apostle had exhorted Timothy to continue in the truth which he had learned and had beene assured of 2 Tim. 3.14 15. he alleadged this for one maine reason of it why he should doe so and why he doubted not but he would doe so that he had knowne the holy Scriptures from his very child-hood that were able to make him wise unto salvation As if he should have said By the knowledge of the holy Scriptures and being well exercised in them a man may grow to such a certaine and grounded knowledge and assurance of the truth as will cause him to continue constant in it unto the end Secondly this will strengthen you and make you able to stand against the perswasions and cavills and scoffes of such as are adversaries to the truth when you know and can call to minde plaine proofes of Scripture for every truth that you hold and professe By the words of thy lippâs saith David Psal. 17.4 I have kept me from the paths of the destroyer from all the paths of the destroyer from corruption in judgement as well as from corruption in manners When the Apostle had forewarned Gods people 2 Pet. 2.1 of false teachers that would bring in damnable heresyes into the Church and 3.3 of prophane scoffers that would deride all Religion and piety he gives them 2 Pet. 3.2 this preservative against them both he bids them be mindefull of the words of the holy Prophets and Apostles As if he had said If ye were well
not againe to drunkennesse in David that sinned never after in adultery in Peter who after he had repented of his Apostacy was the furthest of from falling into that sin againe of any of the Apostles none was more forward resolute and constant ever after then he in professing his love to Christ Acts 1.15 2.14 3.12 4.8.19 tho he had afterward farre stronger tentations to deny Christ then he had at that time when he did it Acts 5.18 40.12.4.6 and now grant this Secondly admit the regenerate cannot fall totally so as he should loose all saving grace to which end are brought usually those places of Scripture as 1 Ioh. 3.9 Whosoever is borne of God doth not commit sin that is with the full sway of his soule for his seede remaineth in him Which seed of God and regenerating grace is therefore called immortall 1 Pet. 1.23 and that David when he fell thus fearefully had not lost all grace may seeme to appeare by his prayer Psal. 51.11 Take not thy holy spirit from me Thirdly grant the regenerate cannot fall finally but he shall be restored and renewed againe by repentance so that in this case it might be said of him as David speaketh in another sense Psal. 37.24 Though he fall he shall not be utterly cast downe for the Lord upholdeth him with his hand Let all this be granted yet it is possible for the regenerate man for one that unfainedly feareth God to fall fearefully into most grosse sins yea even into the grossest sinnes that can be committed by any man excepting onely the sin against the Holy Ghost See three notable examples and instances of this in three of the most foule sinnes that lightly can be committed 1. Idolatry more grosse idolatry you shall hardly read that ever man was guilty of then that which Solomon fell into 1 King 11 4-8 2. Apostacy Observe all the circumstances of Peters fall into this sinne and you shall finde it was as shamefull as could be Mar. 14.71 3. Persecution And into this Asa fell 2 Chron. 16.10 He was wrath with the Seer and put him in prison for he was in a rage with him because of this thing The reason and ground of this is First in themselves for they have in them the seeds of all sins even of the foulest that can be named They have in them that deadly body the whole body of originall corruption which the Apostle Rom. 7.24 calleth the body of this death And that any of us are kept from any the foulest sin commeth wholly from the free grace of God 2 Cor. 3.5 All our sufficiency is of God Secondly in Satan Who as he hateth the best men most so will he endeavour more to make them fall into grosse sins then any other Satan hath desired to have you that he might sift you as wheat saith our Saviour of all the Apostles Luk. 22.31 Because he knowes God shall receive more dishonour by the sins of one of them then of many others The name of God is blasphemed among the Gentiles through you saith the Apostle Rom. 2.24 Thirdly in the Lord himselfe Who withdraweth his grace from his best children sometimes and leaves them to themselves as he did Hezekiah 2 Chro. 32.31 1. To correct their carelesnesse and carnall security so dealt he with his Church Cant. 5.36 2. To make it evident to themselves and others that the best mans standing in the state of grace is to be ascribed to the mercy and favour of God alone not to any goodnesse that is in themselves It is not of him that willeth nor of him that runneth but of God that sheweth mercy saith the Apostle Rom. 9.16 3. To make them examples and grounds of hope to other poore sinners For this cause I obtained mercy that in me first Iesus Christ might shew forth all long suffering for a patterne to them that should hereafter beleeve on him saith the Apostle 1 Tim. 1.16 4. To keepe them from pride and to worke in them more sound humiliation and so make them more capable of grace and comfort from him Lest I should be exalted above measure through the abundance of the revelations there was given to me a thorne in the flesh the messenger of Satan to buffet me lest I should be exalted above measure saith the Apostle 2 Cor. 12.7 Deut. 8.15 16. Who led thee through that great and terrible wildernesse wherein were fiery serpents and scorpions and drought which were the occasions of their murmurings and rebellions that he might humble thee and that he might prove thee to do thee good at thy latter end The use of this Doctrine is not to give any man incouragement unto security in any sin or to cause men to thinke thus is it such a matter for a man to slip into sin now and then into adultery or drunkennesse or oppression or revenge in many things we offend all Iames 3.2 the best have had their faults I may be Gods childe for all that For this is to abuse that which the holy Scripture hath reveiled touching the falls of good men All the words of God are wholsome words and the Scripture teacheth no doctrine but that which is according to godlinesse 1 Tim. 6.3 There is nothing written in the Word that gives the least just occasion to incourage or harden a man in sin Nay it is a fearefull signe of reprobation for a man thus to stumble at the Word and to take occasion from thence to fall into any sin as the Apostle teacheth us 1 Pet. 2.8 But the right use of this Doctrine is First to exhort us even the best of us that we would all feare our selves Other mens falls are recorded in Scripture to be examples to us to warne us that we do not the like These things were our examples to the intent we should not lust after evill things as they also lusted saith the Apostle 1 Cor. 10.6 and againe verse 11. all these things happened unto them for ensamples and they were written for our admonition which words though they be principally meant of the judgements that fell upon others for sin yet may they also fitly be spoken of the falls of others also that are recorded in the Word that he that thinketh best of his owne standing may take the more heed to himselfe lest he also fall 1 Cor. 10.12 Thus Nehemiah laboured with the Iewes to make them feare themselves 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 If I were a Prophet and could say to any of you thou wilt become a Papist before thou diest and thou an Atheist and thou a scorner and persecutor of all goodnesse you would say to me as Hazael did to the Prophet 2 King 8 1â But what am I a dog
Peter fell to senslessenesse in sin at the first but but by degrees Thirdly let no sinne lie long upon thy soule That charge that the Lord giveth thee concerning thy brother Levit. 19 1â that thou shalt not suffer sinne to abide upon him concerneth thee much more for thy selfe If thou let the sunne goe ââwne upon thy wrath thou givest place to the divell Ephes. 4.26 and so dost thou by lying long in sinne Therefore speedily seeke too make thy peace with God They that seeke me early shall finde me saith the Lord Pro. 8.17 Fourthly lay thy sinnes Gods threatnings and promises upon thy heart by serious thinking of them considering and meditating of them The Lord blameth his people for neglect of this Esa. 47.7 Thou didst not lay these things to thy heart And 57.11 Thou hast not remembred mee nor laid it to thy heart And Mal. 2.2 I have cursed your blessings because yee doe not lay it to heart Fiftly use daily some meanes to soften thy heart and stirre up grace in thy selfe Exhort or stirre up your selves daily saith the Apostle Heb. 3.13 As the waxe when it hath beene but a little from the fire will grow as hard againe as ever it was So is it with mans heart in this case Sixthly meditate oft of the mercies of God and of his exceeding love to thee The looking on him whom we have pierced is the most effectuall meanes to make us mourne abundantly Zach. 12.10 It was the love of Mary rising from the consideration of Christs love to her that made her weepe so Luke 7.38 47. Seventhly complaine oft to God of the hardnesse of thy heart as the Church doth Esa 63.17 and cry to him for a soft heart and charge him with that promise of his Ezek. 11.19 The third use of the Doctrine is for the comfort of Gods people First it is a just cause of comfort to thee and of thanksgiving unto God that thou hast repented of and forsaken such sins as thine owne heart knoweth thou hast in times past lived in and loved dearely Marke how the Apostle praiseth God in the behalfe of the Romanes for this Rom. 6.17 God be thanked that ye were the servants of sin but ye have obeyed from the heart that forme of Doctrine that was delivered you Yea see how the Angels rejoyce in this Luk. 15.7 I tell thee this is no common favour look well about thee in the towne and place wheresoever thou dwellest and thou wilt finde it so Thou shalt finde by sense and experience how true that is which the Apostle writes 1. Ioh 5.19 The whole world lieth in wickednesse Seemeth it nothing that God should doe this for thee rather then for all thy neighbours I tell thee none of thy sinnes shall ever hurt thee the sinnes that thou hast repented of are all forgiven certainely Where Christ hath given repentance he hath certainely given remission of sinnes Acts 5.31 And thus he charged his Apostles to preach and proclaime unto the World Luk 24 47. Secondly even this is a just cause of comfort to thee that thou arâ so apt to bee troubled continually with the sense of thy corruptions that thou art alwayes complaining and weeping for them Though this state of thine be not comfortable and pleasant for the time yet it is a blessed state it is wholesome and will bring comfort in the end certainely Mat 5.3 4. Thirdly even this is a cause of comfort unto thee that thou discerned ând art troubled with the hardnesse of thine owne heart As the sense of and sorrow for infidelity is a signe of faith as it was in that poore man that with tears cryed Mar. 9.24 Lord I beleeve ãâã mine unbeleife So is the sense and sorrow for the hardnesse of the heart a signe of a soft and fleshie heart It was the true Church that complained so Esay 63.17 O Lord why hast thou hardened our hearts from thy feare Lecture III. On the Title of Psal 51. Octob. 19. 162â FOlloweth now that we proceed to consider of the last point that is to be observed in the title that is The meanes wherby David that wââ so deepely sunke in rebellion and hardnes of heart had so long continued in it was recovered and brought unto repentance Nathan the Prophet came unto him Where two things muât be observed 1. That Nathan was the ãâã God used to recover him 2. Hââv and in what manner Nathan dealt with him And for the first we must observe 1. That God sent Nathan to him to that end 2. Sam. 12.1 2. That David professeth here to all ages that till Nathan came he repented not 3. That when Nathan came he prevailed with him as 2 Sam. ââ ââ And David said unto Nathan I have sinned against the Lord From all which three points thus observed this Doctrine âââeth for our instruction That the meanes which the Lord hath sanctified and by which he hath beene want to worke repentance and grace in his people is the ministery of his Prophets and messengers whiâh he âindeth to that end True it is 1. that God can worke without it for he is ablâ of stones to raise up children unto Abraham as Iohn Baptist saith to his hearers Mat. â 9 2. He hath oft wrought grace without it as we see in the example of ãâã Hâb 11.31 But yet 1. he hath not bin wont to do iâ specially where the ministry of the word may be had 2. He hath sanctified in his word this and no other See the proofe and confirmation of this Doctrine in all the three degrees of mans conversion First This is Gods meanes wherby he is wont to bring men to an effectuall and saving sense of sinne and remorse for it âill Nathan came to him David could not say as he doth here verseâ 4 I know my transgressions and my sin iâ ever before mââ against thee thee only have I sinned So 2. Sam. 24.10 We read that Davids heart smote him after he had numbred the people But the meanes whereby he was brought to that remorse and tendernesse of heart for that sinne is expressed in the next two verses 11 1â God had sent the Prophet God Davidâ Seer his owne pastor to reprove him sharply for that sinne And this is alledged in the text for the cause of Davids remorse Davids heart smote him and he said unto the Lord I have sinned greatly in that I have done for saith the text When David was up in the morning the word of the Lord came to Gâd and commanded him to go and denounce Gods judgement against him for that sin So though it be said of Manasses 2. Chron. 33.12 that when he was in affection he besought the Lord and humbled himselfe greatly before God as if his affliction were the meanes to bring him unto repentance yet it is evident by the text that his aâfliction was but a subordinate and secondary and inferââur meane to bring him to this the
Evangelicall Prophet Esay 58.1 Cry aloud spare not lift up thy voice like a trumpet and shew my people their transgressions and the house of Iacob their sinnes As if he had said Do it zealously and with feeling cry aloud do it boldly and without partiality spare not doe it plainely and particularly shew my people their transgressions and their sinnes Two other commandments we find for this the one Tit. 2.5 These things speake and exhort and rebuke with all authority the other is 2. Tim 4. â Preach the word be instant in season and out of season reprove rebuke exhort with all long suffering and doctrine Where observe both that application is made the chiefe part of preaching and that reproving of sinne is made the chiefe part of application Yea observe in what manner the Lord hath commanded his servants to preach in this manner thus plainly and boldly to reprove sinne in their ministery 2. Tim. 4.12 I charge thee before God and the Lord Iesus Christ who shall judge the quicke and the dead at his appearing and in his Kingdome preach the Word reprove rebuke c. And Iere. 1.17 Gird up thy loynes and arise and speake unto them all that I command thee be not dismayed at their faces lest I confound thee before them Thirdly this kind of preaching is that wherein God hath beene wont to shew his power most and to worke most mightily with and wherein indeed the very life and power of preaching doth chiefly consist This is plaine in this example of David till Nathan dealt thus roundly and particularly and told him 2. Sam. 1â 7 Thou art the man he could do no good on him By this course also Peter prevailed so with the three thousand mentioned Acts 2.36 37. And so did our blessed Saviour with that woman of Samaria when hee had effectually discovered to her her foule sinne Iob. 4.18 He that thou now livest with is not thy husband yea verse 29. He told her all things that ever she did then she that before was most secure made no reckning of him but could discourse very malaperdy with him now beganne to have her conscience awakened and to acknowledge and reverence him not only as a Prophet verse 19. but even as the Christ and Saviour of the World verse 29. This is the manner of preaching which makes men feele and acknowledge the mighty power of God in his ordinance and fall downe as the Apostle saith 1. Cor. 14.24 25. and worship God and say of a truth God is in you when the hearer feeleth himselfe to bee convinced of all and judged of all and the secrets of his heart manifested to him Now the reasons and grounds of this Doctrine are principally three First Every man through that selfe love and hypocrisie that is in his heart is apt to put of from himselfe to others generall doctrines and reproofes is wont to be little moved or affected with them they make no more use of them then little children can doe of a great loafe that is set before them the Word must be cut and divided to them 2. Tim. 2.15 and every one his owne portion given unto them by a wise steward Luk 12.42 or else they will never bee able to make good use of it The generall parable whereby Nathan did notably lay open the foulenesse of his sinne made David vehement and fierce against another man that should doe so 2. Sam. 12.5 6. but it never brought him to any touch of heart for his owne sin but when Nathan applyed his doctrine to him verse 7. then he was humbled ver 13. So the Iewes while Christ spake in a parable as in generall doctrine and reproofe of their sinne they posted it of to others and gave a most sharpe censure of them that should offend in such sort Mat. 21.41 They say unto him he will miserably destroy those wicked men and let out his vineyard unto others but when he applied it unto them in particular ver 45 46. then they were moved Secondly Till mens sinnes be effectually discovered unto them they can neuer attaine to any soundnesse of faith or of any other saving grace Tit. 1.13 Rebuke them sharply that they may be sound in the faith So we shall find Iohn 16.8 that this is the course which the spirit the comforter useth to take in bringing Gods elect to true comfort When he is come saith our Saviour hee will reprove the world of sinne And Esa. 61.3 None can ever attaine to the happinesse to be called trees of righteousnes the planting of the Lord till they have first beene mourners for sinne and have had in them the spirit of heavinesse Nay till then men can never seriously desire salvation So that in this respect also the ministery whereby God useth to convert sinners must needs be such as doth plainly and boldly reprove sinne Thirdly The Lord useth to worke most mightily with and to blesse the ministery of such of his servants most as are most faithfull to him in their ministery It is the chiefe grace that God delighteth in and requireth in his stewards and servants that they be faithfull 1. Cor. 4.2 It is required in stewards that a man be found faithfull Ier. 23.28 He that hath my word let him speake my word faithfully Such the Lord useth to worke most mightily by This is given for a reason why Levies ministery was so powerfull and effectuall that he did turne many away from iniquity Mal. 2.5 6. He did himselfe feare God and iniquity was not found in his lips Now the faithfulnesse of Gods messengers consisteth principally in this even in delivering his whole message Acts 20.26 27. I take you to record that I am pure from the bloud of all men for I have not shunned to declare unto you all the counsell of God The faithfulnesse of Gods steward consisteth chiefly in giving to every one in Gods family their owne portion in due season Luke 12 4â The faithfulnesse of the Preacher consists in fitting his doctrine to his audience and discovering to them their speciall sinnes as Paul did when he preached before Felix Acts 24.25 He spake so of righteousnes temperance and the judgement to come that he made Felix to tremble This Doctrine serveth 1. for instruction 2. for exhortation and 3. for reproofe And it serveth for the instruction first of you that are the people of God the hearers of his Word secondly of us that are his messengers and servants And it serveth to teach you two things First What is the true cause of that bitter hatred that the World hath ever borne to Gods faithfullest ministers No people have ever beene so much hated and persecuted in the World as they Christ bids his Apostles looke for no better entertainement in the World then to be reviled and persecuted and to have all manner of evill spoken of them and tells them the Prophets of God had beene so used before them Matth. 5.11 12.
had to know the state of the Philippians Phil. 2.19 Phil. 2.19 I trust in the Lord Iesus to send Timotheus shortly unto you that I also may be of good comfort when I know your state And of the Thessalonians 1. Thes. 3.5 For this cause when I could no longer forbeare I sent to know your faith This then the estate of his flocke is one of the bookes the minister must study if hee would preach well for certainely such will be best able to apply the Word well Tychicus was sent to the Colossians that he might know their estate and comfort them Col. 4.8 He could not rightly apply the Word to their comfort no more could he do to the exhorting or reproving of them till hee knew their estate Secondly he had need be himselfe of an unblameable life a godly man 1. Tim. 3.2 A Bishop must be blamelesse Take heed to your selves saith Paul to the Elders of Ephesus Acts 20.28 and to the flock For 1. no man can feelingly and conscionably reprove sinne in others that doth not feare and hate sinne in himselfe Matth. 7.5 Hypocrite first cast out the beame out of thine owne eye and then shalt thou see clearely how to cast out the mote out of thy brothers eye 2. If hee could reprove sinne well yet till he have by his conversation gained authority in the hearts of the people his reproofes will doe little good Tit. 2.15 These things speake and exhort and rebuke with all authority let no man despise thee They will despise him and his reproofes that takes upon him to controll and rebuke them before he hath gained authority in their hearts Reproofe prevailes not nor is wont to be well taken but from the mouth of a righteous man Psal. 141.5 Let the righteous smite me and it shall be a kindnesse let him reprove me it shall be an excellent oyle Thirdly Hee had need bee a wise man Therefore it is said 1. Cor. 2. â that God hath given to the Pastour whose chiefe office is to apply the Word the word of wisedome as to the Doctour whose office is to interprete the Word and to teach doctrine the word of knowledge So when the Prophet Micah would shew how God by his spirit had enabled him to reprove sin he saith Micah 3.8 He was by the spirit of the Lord full of judgement to declare unto Iacob his transgression and unto Israel his sinne He had need of judgement and discretion that should doe this well So he that should give the Lords houâhold their portion of meate in due season must not onely be a faithfull but also a wise steward Luke 12.42 great wisedome is required to doe this well specially to reprove sinne so as it ought to be reproved A reproofe wisely given is of great force and likely to prevaile Eccle. 7.5 It is better to heare the rebuke of the wise then the song of fooles Prov. 25.12 As an eare-ring of gold and as ornament of fine gold so is a wise reprover upon an obedient eare As if he had said It is a greater grace and ornament to a man to have an obedient care to receive reproofe then any care-ring or jewell in the world can be but what reproofe Surely such as is given by a wise reproover The best eare that is will hardly receive a reproofe that is foolishly and undiscreetly given Now this wisedome and discretion that is required in him that should reprove sin consisteth in foure things specially First He must not be apt to note and reprove every thing that he seeth to be amisse in his people but forbeare and passe by some smaller offences Pro. 19.11 The discretion of a man deferreth his anger and it is his glory to passe over a transgression And 20.3 It is an honour for a man to cease from strife but every fault will be medling When Thomas out of his infidelity and discontentment had said Iohn 11.16 Come let us goe and dye with him our Saviour did not reprove him nor seeme so much as to have heard and observed his speech Secondly He must be able substantially to prove that to be a sinne which hee doth reprove and to convince the judgement and conscience of the offender therein So the Apostle requireth Timothy 2. Tim. 4.2 to reprove rebuke exhort with all long suffering and doctrine And saith Tit. 1.9 that the minister must be able by sound doctrine both to exhort and convince the gain-sayers Better were it a great deale that we would hold our peace then cry out zealously against such things as wee cannot by sound doctrine and proofes out of Gods word convince and prove to be sinnes To such reprovers it may be said as Iob said to his friends that reproved him for his hipocrisie Iob 6.25 How forcible are right words but what doth your arguing reprove Thirdly Hee must have due respect to the persons whom he doth reprove 1. The sinnes of superiours and magistrates though they may bee reproved yet not with that bitternesse as other mens nor without signification of reverence to their place and calling neither is this to be accounted either base feare or unfaithfulnes 1. Tim. 5.1 Rebuke not an Elder but intreate him as a Father The Prophets themselves when they were to reprove Kings shewed this wisedome When Daniel was to interprete Nabuchadnezzars dreame and so to discover to him his fearefull estate see how dutifull respect he shewed to his place and calling Dan. 4. in three verses of that chapter verse 19 24 27. And the Lord speaketh of it as of a priveledge particularly belonging to himselfe to reprove Kings bitterly Iob 34.18 Is it fit to say to a King thou arâ wicked and to Princes ye are ungodly 2. Obstinate sinners are more bitterly and sharply to bee reproved then such as sinne of ignorance and infirmity Iude. 22.23 Of some have compassion making a difference and others save with feare pulling them out of the fire 3. In reproving such sinnes as some of his hearers that feare God and have tender hearts may be guilty of he must so temper his reproofe as they may not be discouraged or wounded by it This wisedome you shall see the Apostle used 1. Cor. 6.9.11 When he had said neither fornicators nor adulterers nor theeves nor railers nor drunkards nor revilers nor extortioners shall ever go to heaven he addeth by way of a prevention vers 11. and such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God The like you shall see Heb. 6.9 Beloved we are perswaded better things of you and things that accompany salvation though we thus speake The fourth point wherein the minister in reproving sinne must shew his wisedome is in discerning rightly when and where to reprove sinne and when to forbeare the reproving of it It is not only a note of a time-server of a timorous and unfaithfull minister to
2. Cor. 5.20 and what wise man will be angry with a servant messenger or embassadour for doing that hee is charged to doe by his master and dares not but doe it Secondly Consider that it is a dangerous sin to hate or be offended with the minister of God for doing of his duty 2. Chron 26.19 While Vzia was wrath with the Priests the leprosie rose up in his fore-head Thirdly It is a dangerous signe God hath determined the destruction of a man and that he shall perish in his sinne when he cannot abide to have his sinne plainly reproved Prov. 15.10 He that hateth reproofe shall dye 1. Sam. 2.25 Elyes sonnes hearkened not to the words of their father because the Lord would slay them Fourthly That it is an extreame folly for men to shunne this kind of preaching because of the unquietnes and terrour it works in their conscience For the terrour and unquietnesse the Lord worketh in thee this way is like the wound that is made by the Surgeon to cure and heale thy soule Of this it may be said as Eliphaz speaketh of the man whom God in mercy humbleth by his corrections Iob 5.17.18 Happy is the man whom God correcteth therefore despise not thou the chastening of the almighty for he maketh sore and bindeth up heâ woundeth and his hands make whole A divine power indeed is manifested and felt in this kind of preaching but it is the power of God unto salvation Rom. 1.16 Yea Gods people may expect healing and comfort by that very ministery if they wait upon God in it by which they find themselues to be much troubled and disquieted For God hath beene wont to make choice of that very hand to heale his people by which he hath wounded them before Nathans ministery that was Gods instrument to humble David and cast him downe was also his instrument to comfort and raise him up For he did not onely assure him upon his repentance that his sinnes were forgiven him 2 Sam. 12.13 but brought him also from God another comfortable message that Solomons name whom Bathsheba bare unto him should be called Iedidiah beloved of the Lord 2 Sam. 12.25 So Esayes ministery that was Gods instrument to humble Hezekiah Esay 38.1.3 was also his instrument to comfort him verse 4 5. So Peter that pricked and wounded those three thousand Acts 37. was also the man by whom God healed and cured them as you may see verse 38 41. Whereas by shunning to have thy heart troubled by having thy sinnes discovered in the ministery of the Word thou canst not avoid the sight of thy sinnes and trouble of mind for them For God will certainely one time or other sooner or latter discover thy sinnes unto thee and trouble thy heart for them Psal. 50.21 I will reprove thee and set thy sinnes in order before thine eyes And when God shall discover thy sinnes to thee and wound thy heart for them by another meanes then the ministery of his Word thou canst have no such assurance to have thy heart quieted againe as then mayest in those troubles that the Word worketh in thy minde those wounds will not be such as the Surgeon maketh to cure thee but such as a butcher or enemie maketh to kill and destroy thee so that in shunning this kind of Preaching thou dost as the fish that leapeth out of the hot pan into the fire But there are certaine objections which men usually make against this kinde of preaching which I will briefly answer and so conclude this point First it is objected that some preachers in their invectives against sin will raile and give bitter and opprobrious tearmes unto men and a minister should be patient no railer no brauler saith the Apostle 1 Tim. 3.3 It becomes not a Minister to be so bitter in tearmes as many of you are I answer that in reproving obstinate and scandalous sinners it is no way unlawfull or unseemely for a Minister to be bitter and sharpe For so was not onely Iohn the Baptist when he called the Pharisees and Sadduâes a generation of vipers Mat. 3.7 And Paul in speaking this to Elymas the sorcerer Acts 13.10 O full of all subtiltie and mischiefe thou child of the divell thou enemy to all righteousnesse But our blessed Saviour himselfe who though he was in his owne quarrell so mild as the Apostle saith 1 Pet. 2.23 when he was reviled he reviled not againe when he suffered he threatned not yet in reproving obstinate sinners was most sharpe and bitter He calleth the ruler of the Synagogue hypocrite to his face Luk. 13.15 and speaketh thus to the Scribes and Pharisees Mat. 23.33 Ye serpents ye generation of vipers how can ye escape the damnation of hell So speaketh the Prophet Esa. 1.10 Heare the Word of the Lord yee rulers of Sodome give eare unto the law of our God ye people of Gomorrah Secondly Oh but some of you in your heate when you are in reproving sin have a most unseemely fashion of crying out and stemping and beating of the Pulpit as if you were beside your selves whereas a Minister should be grave and sober in his whole behaviour as the Apostle saith 1 Tim. 3.2 specially in the pulpit I answer 1. That though the power of the ministery consisteth not so much in the extension of the voice nor in the earnest manner of delivery as in the doctrine it selfe and matter that is delivered It is the law of the Lord it selfe that converteth the soule Psal. 19.7 The Word of God it selfe is quick and powerfull and sharper then any two edged sword Heb. 4 12. And 2 it is but counterfeit and ridiculous zeale when a preacher useth such great extension of voice and heate in his gestures when the matter that he dealeth inforceth him not to it when he is as hot in his doctrine as in his application in one point as in another when those shewes of heate come not from the abundance of his heart but the lips are burning and the heart naught as Solomon speaketh Pro. 26.23 like a potsheard covered with siluer drosse Yet is it a foule error to think it unlawfull or unseemely for a Minister at any time to use this heate and earnestnesse both in voice and gesture specially in reproving of sin Nay it is needfull and profitable for Gods people that their Ministers should expresse their zeale and fervent affections that way When his Spouse was a sleepe Christ knocked and bounced at the doore of her heart Cant. 5.2 In which respect we shall finde God hath enjoyned his Ministers to preach in this manner Esa. 58.1 Cry aloud spare not lift up thy voice like a trumpet and shew my people their transgressions and the house of Iacob their sins and Ezek. 6.11 Smite with thy hand and stampe with thy foot and say alas for all the evill abominations of the house of Israel And admit there be some indecency in it yet know that matters of decency
we are chastened of the Lord that we should not bee condemned with the world Yet taketh he no pleasure in correcting them but as hee doth it most unwillingly Psal. 103.8 He is slow to anger Lament 3.33 He doth not afflict willingly nor grieve the children of men so is he most apt to repent him of the evill hee is constrained to bring upon them and to bee troubled with it Therefore it is said of him Ioel 2.13 and in many other places that he repenteth him of the evill Both which properties are most pathetically expressed Hosea 11.8 How shall I give thee up Ephraim How shall I deliver thee up Israel How shall I make thee as Admah How shall I set thee as Zeboim Mine heart is turned within me my repentings are kindled together And this is the first point in this comparison Secondly the very sight of the misery another is in will move a man that hath the bowells of a man and is tender-hearted to pitty his case and bee willing to helpe without any other respect at all to the person be he friend or foe good or bad onely because he seeth him to bee in misery Mine eye affecteth my heart saith the Church Lamen 3.51 because of all the daughters of my City yea the more the misery is that he seeth any man in the more he will pity him and be ready to helpe him as we see in the example of the Samaritan Luke 10 33 34 When he saw the Iew stripped of his cloathes and wounded and halfe dead he had compassion on him and went to him and bound up his wounds c. And in this respect it is oft mentioned as a duty wee owe to them that are in misery to visit them to go and see them Iam. 1.27 Pure religion and undefiled before God is this to visite the fatherlesse and the widow in their affliction But you will say is that enough I answer yes he that doth that if he have a mans heart in him cannot choose but doe what he can to helpe him They have cut off my life in the dungeon saith the Church Lament 3.53 and cast a stone upon me because they would not see my misery and therefore that is noted for the cause why neither the Priest not the Levite helped the poore man they could not abide to looke on him but passed by on the other side Lu. 10.31 32. Even so is it with our most mercifull and tender-hearted Father the very sight of our misery without any other motive in the world is sufficient to move him to pitty and helpe us yea the more our misery is the more ready will he be to succour us Exod. 3.7 See how pathetically the Lord speaketh Surely I have seene the affliction of my people for I know their sorrowes and am come downe to deliver them Ieremy 31.20 My bowells are troubled for him I will surely have mercy upon him saith the Lord. Yea the sight of the misery even of wicked men doth worke this upon his tender heart Psal 146.7 8 9. The Lord looseth the prisoners the Lord openeth the eyes of the blind the Lord raiseth them that are bowed downe the Lord preserveth the strangers hee relieveth the fatherlesse and widow So againe Psalme 78.38 He being full of compassion forgave their iniquity and destroyed them not yea many a time turned he his anger away and did not stirre up all his wrath and yet these men were but hypocrites they never sought to God but in their affliction verse 34. and 36. They did but flatter him with their mouth and lyed unto him with their tongues And thus have you seene the tender mercies of the Lord. Thirdly In the Lord there is a multitude of tender mercies He is aboundant in goodnesse Exod. â4 6 Plenteous in mercy Psal. 86.5 Full of compassion Psal 86.15 Rich in mercy Ephe. 2.4 Admire it we may but no man is able to expresse and utter how great the mercy of the Lord is Psal 36.7 How excellent is thy loving kindnesse The mercies and kindnesses of all the men in the world compared to it are but as a drop of water to the great Ocean My thoughts are not your thoughts neither are your wayes my wayes saith the Lord. Esay 55.8 9. For as the heavens are higher then the earth so are my wayes higher then your wayes and my thoughts then your thoughts See this difference in three points 1. A man can forgive small wrongs but the wrongs may bee so great as no man can forgive but there is no sin so heinous but the Lord is able to forgive it Exod. 34.7 Forgiving iniquitie transgression and sin Matth. 12.31 All manner of sin and blasphemy shall be forgiven unto men Hee is able to forgive a debt of ten thousand talents and not be undone nay be never the poorer Matth. 18.27 2. A man can forgive one a great wrong if it were but in one action but the wrongs may be so many and of so many kinds as no man can forgive them but the Lord is able to forgive sins though they were as many yea more then the haires of our head as David complaineth his were Psal 40.12 3. A man is able once to forgive yea to forgive it may be even such wrongs as hee counteth very great and manifold but hee can never forgive or thinke well of him whom hee having forgiven sundry times yet hee still wrongeth him in the same kind but the Lord is able to forgive him that hath relapsed often into the same crime For hee requireth this mercy even in us Matth. 18.22 Thou shalt forgive him I say not unto thee untill seven times but untill seventy times seven times So that Gods children shall have no cause to say to their heavenly Father as Esau said to his father Gen. 27.38 Hast thou but one blessing my father Canst thou forgive but once yes hee is able to forgive the same offence often times if it be truly repented of The use of this Doctrine is first for instruction even to teach and assure you to testifie unto you as the Apostle did to Gods people 1. Pet. 5.12 that this is the true grace of God wherein you stand that the religion and Doctrine that is at this day and hath beene through Gods mercy now many above sixty yeeres without interruption taught and professed in the Church of England the Lord in mercy grant it may continue so to bee and which you have received and found comfort in is the only true ancient Catholique Propheticall and Apostolike faith Because it giveth the whole glory of mans salvation and of every degree and piece of it from the beginning to the end to the free grace and mercy of God and to nothing else Therefore the Apostle in that place I last named 1. Pet. 5.12 calleth the true religion and Doctrine of God for that is it hee meaneth in that place by a Metonimy the true grace of God because the whole
subject matter of it was the grace of God it ascribed nothing to man but all to God and to his free grace and mercy onely Ephes. 2.5 By grace yee are saved and againe verse 8. For by grace yee are saved through faith and that not of your selves it is the gift of God A surer note to try the true religion and the true teacher by you can never have When our Saviour would teach them to know whether his Doctrine were of God hee giveth them this note Iohn 7.18 He that speaketh of himselfe seeketh his owne glory humane Doctrines doe all tend one way or other to the glory of man and advancing of him but he that seeketh his glory that sent him the same is true and no unrighteousnesse is in him In this religion be resolute I pray you 1 Cor. 16.13 Watch yee stand fast in the faith quit you like men be strong Make straight paths to your feete as the Apostle speaketh Heb. 12.13 goe steadily goe strongly waver not lest that that is halting be turned out of the way If you will suffer your selves to bee drawne to stagger and doubt of your religion you will bee in danger to be perverted and drawne from it I will therefore give you for a preservative that which the Apostle speaketh Gal. 1.9 If any man preach any other Gospell unto you then that ye have received let him be accursed Whatsoever Doctrine is brought unto you that doth derogate in the least point from the glory of Gods grace and ascribe any thing unto man detest it abhorre it whither it bee old Pelagianisme or new Popery and Semipelagianisme detest it abhorre it for they are all adversaries to the grace of God that teach as these men doe First that a man is justified by works and that inherent grace which God by his spirit worketh in him is directly contrary to the Word If by grace saith the Apostle Rom. 11.6 then it is no more of works that we are justified otherwise grace is no more grace But if it be of workes then it is no more grace otherwise worke is no more worke And Gal. 5.4 Christ is become of none effect unto you whosoever of you are justified by the Law ye are fallen from grace Secondly That the works of those that are true beleevers doe merit eternall life contrary to the Word Esa. 64.6 All our righteousnesses are as filthy raggs Luke 17.10 When ye have done all those things which are commanded you say Wee are unprofitable servants we haue done that which was our duty to doe and the like might be shewed in all other points of Doctrine that derogate from Gods Grace and glory and therefore to bee abhorred as contrary to the word of God Lecture XXI On Psalme 51.1 2. Aprill 4. 1626. NOw it followeth that wee proceed unto two other uses that this Doctrine serveth unto whereof the first is for exhortation the other for comfort For this Doctrine if it be rightly understood and beleeved hath great force to stirre us up 1. To sundry duties that we owe unto men with whom wee live 2. And chiefâly to sundry other duties that we owe unto the Lord himselfe Two duties there be which we cannot choose but performe unto men if we doe rightly understand and beleeve this Doctrine the one consisteth in forgiving of them that have wronged us the other in giving to them that stand in need of us For the first Nothing hath that force to make a Christian willing to forgive and to live in charity with all men as the knowledge and true consideration of the Lords marvellous mercy and goodnesse towards us Ephes. 4.32 Be yee kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven you Colos. 3. â3 Forgiving one another if any man have a quarrell against any even as Christ forgave you so also do yee 1. Whatsoever the wrong be for so God doth forgive us Exod. 34.7 He forgiveth iniquiây and transgression and sin 2. Whatsoever the party bee that hath wronged us for so doth God forgive the unworthyest of all Rom. 10.21 All the day long he stretcheth forth his hands to a disobedient and gain-saying people such as hee sought reconciliation with and they scorned it and despised it 3. How oft soever wee have forgiven him already Matth. 18.12 I say not untill seven times but untill seventy times seven times For so doth God forgive as our Saviour sheweth by inferring that parable verse 23 Therefore is the Kingdome of heaven likened unto a certaine King c. If any man shall object it is impossible we should forgive as God forgiveth can there be that mercy and goodnesse in us that is in the Lord Would I could forgive wrongs but as some men that I know can to forgive as God forgiveth I shall never be able I answer Indeed thou canst not But this is that that thou must aime at and strive unto this is the patterne that God hath given thee to worke by Our Saviour therefore having spoken of this very point of forgiving wrongs inferreth Mat. 5.48 Be ye therefore perfect even as your Father which is in heaven is perfect As if hee had said Never thinke thou hast forgiven as thou shouldest till thou hast forgiven as God forgiveth And the force of the argument from this example lyeth in foure points First That it is the example of our Father whom we ought whom wee cannot choose but resemble Ephes. 5.1 Be ye therefore followers of God in this he meaneth as appeareth by the words immediatly going before as deare children Secondly That our Father hath in his word reveiled and spoken so much of his mercy this way of purpose to make himselfe an example to us and to provoke us to follow him Iohn 13.15 I have given you an example saith our Saviour that ye should doe even as I have done unto you This is evident in the whole drift of that parable Mat. 18.23 35. Thirdly There is no proportion betweene that which the Lord forgiveth to us and that which wee are to forgive unto men no more then betweene a debt of an hundred pence and one of ten thousand talents Mat. 18.29 28. all that we have to forgive is nothing in comparison of that Fourthly That the Lord hath thus farre tyed his mercy in forgiving us to this condition that wee can forgive them that have wronged us that no man can know or hope that his sins are pardoned that findeth not himselfe able to forgive men whomsoever he forgiveth he maketh them also able and willing to forgive Matth. 6.14 15. If ye forgive men their trespasses your heavenly Father will also forgive you but if ye forgive not men their trespasses neither will your Father forgive your trespasses This point I will the rather stand upon a while because it is so seasonable for this time And I doe acknowledge Gods good providence in directing my ministery so as
this that I shall teach by turning the Grace of God into lasciviousnesse as many did in the Apostles dayes Iude 4. To such Christ and the Doctrine of Gods mercy is a stone of stumbling and a rocke of offence as Peter speaketh 1. Peter 2.8 2. I know well that not onely such men but the most of you that professe the feare of God have no need of comfort but of humbling rather As our Saviour speaketh Matthew 9.12 the whole have no neede of a Physician but they that are sicke And you have just cause to desire rather that Doctrine that may search and pierce and wound your hearts then that that should comfort them and to pray with David Psalme 141.5 Let the righteous smite me that is let him reproove mee that shall bee a benefite and a kindnesse unto me The fat and the strong among Gods sheepe and such are the most of you should be fed with judgement as the Lord speaketh Ezek. 34.16 3. I know well that many of you that truly feare God do not stand in present need of comfort you are for the present in no trouble of mind your hearts are chearefull and comfortable through the assurance and feeling you have of Gods love His Candle shineth upon your head as Iob speaketh 29.3 You know the joyfull scund and can take comfort in his word and promises you walke in the light of Gods countenance and of you I may say as Ethan doth Psalm 89.15 Blessed is the people that know the joyfull sound they shall walke O Lord in the light of thy countenance But though I know all this concerning three sorts of you that heare mee now yet dare I not passe over this use of comfort First Because I am sure that some of you that heare me now have present need of it Nay it cannot be presumed but that in so great a congregation specially of voluntaries whom no law of man as on the Sabbaths but their owne inclination and love to the word draweth together there are many tender hearts that have had experience of this trouble of mind This we may learne from the teÌder care the Apostle had in writing to particular Churches to prevent the grieving troubling of the hearts of such people which argueth he doubted not but there were such among them Rom. 8. when he had spoken of the dangerous state of the naturall man ver 8 They that are in the flesh cannot please God he addeth verse 9. But yee are not in the flesh but in the spirit And writing to the Church of Corinth which was a congregation very loose and disordered very sharply and namely 1 Cor. 6.9 10. Know ye not that the unrighteous shal not inherit the kingdome of God be not deceived neither fornicators nor Idolaters nor wantons nor theeves nor drunkards nor revilers shall inherite the kingdome of God Hee addeth by way of prevention because he knew that even in that congregation there could not choose but bee some humbled sinners verse 11. And such were some of you but yee are washed but yee are sanctified but yee are justified c. Sundry other such places I could alleadge for this purpose Secondly there is none of you that heare me this day but though you be for the present whole sound in your spirits cheerfull and comfortable and that upon good ground too the Lord in mercy continue you in that estate yet you must looke for a change you must not thinke this cheerfulnes comfort will last alwaies you must looke to drinke of the cup of inward trouble and affliction of minde which the rest of your brethren and sisters have begun to you in sooner or later in one measure or other it may be ye shall not pledge them in the same glasse that Iob or David began to you in the Lord it may bee out of respect to your weaknesse will call for a lesser glasse for you but pledge them you must and pledge them in the same wine in one measure or other ye know not what your measure will be and you must not choose your glasse your selves the cup is in the Lords hand and he mixeth it and he powreth it out as Asaph speaketh for I have not taken this comparison and allegory from the wretched fashion of your drunkards in drinking of healths but from the sacred Word of God Psal. 75.8 Certainely we must looke for an evill day as the Apostle speaketh Ephes. 6.13 And we have no reason to thinke or hope we may avoid it if we consider 1. That this hath beene the case not of some or of a few good men but of the whole Church the mother of us all who is in that short booke of the Canticles reported twice to have beene in that case Cant. 3.1 and 5.6 Her welbeloved had withdrawne himselfe and was gone 2. That our blessed Saviour had experience of this tentation and affliction that in his owne sense for the present his father had forsaken him Mat. 27 40. and we are all predestinated to be conformed unto his image in affliction Rom. 8.29 3. We all have the same adversary that other of Gods people have had that will buckle and wrestle with us one day This reason the Apostle giveth the Ephesians why they must looke for an evill day Ephes. 6.12 For we wrestle not against flesh and bloud but against principalities against powers c. And if ever hee assault us these are the tentations he is most likely to assault us by and if thou be free from them thou art not of God thou art an hypocrite thou hast no part in Christ Gods mercy belongeth not unto thee For these are his chiefe his fiery darts as the Apostle calleth them Ephes. 6.16 4. That we all give the Lord as just cause daily by our carnall security and neglect of our watch to humble and afflict us as ever any other of his people have done Insomuch as I may say to every one of you as the Prophet Oded did to the Israelites 2 Chron. 28.10 Are there not with you even with you sinners against the Lord our God And this is a chiefe scourge that the Lord useth to afflict his people for their security by even by withdrawing and hiding himselfe from them As Christ served his Church when she grew lazy and was loath to rise and put on her clothes and defile her feet to open unto him he withdrew himselfe and went away Cant. 5.3 6. So that you that have the most cheerefull and comfortable hearts have cause to hearken to this that I shall say for the comfort of Gods afflicted servants because your selves may have use of it hereafter We have the wit now in summer to provide for winter and oft to traine our souldiers and to try their armour aforehand let us learne to be wise for our soules and to get our armour in a readinesse against the day of conflict we are like to have with Satan In which respect
neighbours here now whom I know to be faulty this way and whom it may be I shall not see here this twelve-moneth againe I have the more willingly enlarged my selfe in the application of this point and though I see small hope to prevaile with any of you for the belly hath no eares and the Ale-house-haunter is usually a scorner and derider of Gods Word yet because I know that that is unpossible with men is possible with God as our Saviour spake in a case not much unlike to this Luke 18.27 and God hath oft wrought by a Sermon as great wonders as this commeth to I will conclude my speech to you with that prayer that Noah once made for his sons Genesis 9.27 God perswade Iaphet to dwell in the tents of Sem. The Lord perswade you to shun and forsake these tents of wickednesse to love and frequent better the assemblies and congregations of his people where his ordinance and service is to bee found The third and last rule whereby we are to judge what sins are greater and more hainous then other is this The sins that are committed by such as are of speciall note above others for the profession of true religion and piety are geater then the sins of other men This is plaine by that speech of the Apostle Rom. 2.9 Tribulation and anguish shall be upon every soule that doth evill upon the Iew first and also upon the Gentile Why upon the Iew first rather then upon the Gentile Because God received more contempt and dishonour by the sins of such then of other men The name of God is blasphemed among the Gentiles through you saith the Apostle Rom. 2.24 The second use that this Doctrine serveth unto is for the examination of our selves and for the triall of the truth and soundnesse of our repentance which it highly concerneth us to know and to take heed wee bee not deceived in it 1. It is no good argument to prove we have truly repented because we have sometimes found deepe remorse and trouble of mind for our sins For so had Ahab and Iudas as we have often heard 2. Neither is it a good argument we have truly repented because we have now left the sins wee were heretofore given unto For the Apostle speaketh of certaine hypocrites that were cleane escaped from them that live in errour that had escaped the pollutions of the world even through the knowledge of the Lord and Saviour Iesus Christ. 2 Pet. 2.18.20 By what notes may we then judge of the truth and soundnes of our repentance surely by these two principally 1. When we can grieve for our sins hate and forsake them chiefly out of this respect because the Lord is offended grieved and dishonoured by them when our sorrow is according to God as the Apostle speaketh 2 Cor. 7.10 when our repentance is repentance towards God as the same Apostle calleth it Acts 20.24 2. When our sorrow for sin our hatred and forsaking of it groweth from faith and when the knowledge and perswasion we have of Gods fatherly goodnesse and mercy rather then of his power or his justice and anger against sin can make us to mourne for our sins to hate and forsake them For so is true repentance described Zac. 12.10 I will powre upon them the spirit of grace and of supplication and then they shall mourne as one mourneth for his only sonne And in 1. Pet. 2.1 3. Lay aside all malice and guile and hypocrisies and envies and evill speakings if so bee that ye have tasted that the Lord is gracious Would we therefore know the true cause why our hearts are so hard and senslesse why wee cannot grieve and mourne more for our sins why wee cannot more willingly forsake and cast off many of our sins surely the Lord hath not yet powred upon us the spirit of grace nor given us thereby a sound assurance of his mercy and fatherly love towards us in Christ. We have not yet tasted though it may be we know it and can acknowledge it with our tongues and discourse learnedly and eloquently of it nor have we attained to a particular a lively and comfortable assurance that the Lord is gracious For if we had certainly nothing would be so effectuall to worke in us a sound griefe of heart for sin nothing would cause us so much to hate and abhorre sin as this that wee have thereby offended and grieved and made so light account of so good and so gracious a father as the Lord is unto us This was that that above all things so much troubled and afflicted the heart of David here Against thee thoe onely have I sinned and done this evill in thy sight Lecture XLVII On Psalme 51.4 Ianu. 30. 1626. FOlloweth the third use that this Doctrine serveth unto And that is for exhortation to perswade every one of us that forasmuch as every sin is an offence against the Majesty of almighty God a contempt done unto him and a despising and sleighting of his commandement that therfore we would take heed how wee give our selves liberty either to commit the smallest sin that wee are tempted unto or to make light account of any sin that we have committed upon this conceit that it is but a small one Certainly we are bound to take notice of to be humbled for and to strive against the very least of our corruptions the very least transgression of the law of God even our passionatnes aptnes to be angry without cause and to exceed therein even of our mispending of our time and trifling it out both when we are alone and in company yea even on the Sabbath day and our formality in Gods worship and of our unprofitablenes that we do so little good and of that delight we take to heare and speake of the faults of others and of the unsanctifiednesse of our thoughts yea even of our very dreames that savour of corruption as it may appeare by the equity of that law we read of Deut. 23.10 11. Three speciall motives there be besides the reasons you have heard of the last day in the use of instruction that may be effectuall to perswade us unto this First He that giveth liberty to himselfe in the smallest sins will be in danger by little and litle to grow careles of and to fall into greater sins and so in the end to loose all grace all conscience of sin A little leaven saith the Apostle Gal. 5.9 leaveneth the whole lampe And this is that that our Saviour teacheth us Mat. 5.19 Whosoever shall breake one of the least commandements and shall teach men so that is justifie defend and allow himselfe or others in it he shall be called the least in the kingdome of heaven that is he shall be of no worth of no reckoning for grace among the people of God Dead flyes saith Solomon Eccle. 10.1 cause the oyntment of the Apothecary to send forth a stinking savour so doth a little folly him
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
us in his word without all reasoning against it we must justifie the Lord in whatsoever he hath spoken The second degree wherein God must be justified in whatsoever hee hath spoken is this We must not onely beleeve every thing to be undoubtedly true which God hath spoken but also allow and approve of it as most just and equall without all murmuring against it See the truth of this 1 in the word of Doctrine and of all those truths that God hath revealed to us in his word Psal. 19.9 The judgements of the Lord by which he meaneth the whole word not the law onely as appeareth plainely by the effect of them mentioned vers 10. are true and not so onely but righteous altogether According to that which the Lord speaketh of them Pro. 8.8 All the words of my mouth are in righteousnesse there is nothing that is froward or perverse in them There is not one Doctrine taught nothing appointed but it is most holy and pure and good Thus must we justifie the Lord in whatsoever he hath spoken 2 In the word of precept even those commandements of God which are most against us and those corruptions that are strongest in us So speaketh David Psal. 119.128 I esteeme all thy precepts concerning all things to be right And Paul Rom. 7.12 The law is holy and the commandement is holy and just and good 3 So must we also justifie the Lord in all his reproofes and threatnings how sharpe soever they have beene So did the King and Princes of Iuda when they were sharply reproved and menaced by Semajah the Prophet they replyed not nor fretted against the Prophet but confessed 2 Chron. 12.6 The Lord is righteous And Hezekiah when Esay dealt roundly with him in the name of the Lord for shewing all his treasures to the King of Babilons Embassadours 2 King 20.19 Good is the word of the Lord which thou hast spoken Yea the Lord requireth this of all his people that they say Amen and set their seale to every curse of his law and that upon paine of his eternall curse Deut. 27.26 Cursed be he that confirmeth not all the words of this law and all the people shall say Amen The third and last degree wherein God must be justified in whatsoever hee hath spoken is this we must receive take to heart and submit our selves to the word in all things So it is said of Iohns hearers Luk. 7.29 30. All the people that heard him and the publicans justified God being baptized with the baptisme of Iohn they tooke to heart the things that God spake by him and submitted themselves to Gods ordinance in his ministery but the Pharisees and Lawyers that did not so rejected the counsell of God against themselves See this 1 in the word of doctrine Of Peters hearers it is said that they received the Word with gladnesse Acts 2.41 they found sweetnesse in it Every truth revealed in the Word is sweet to a good heart Psal. 119.103 O how sweet are thy words unto my tast yea sweeter then any hony unto my mouth 2 See it also in the word of precept Though we be not able to obey some commandements of God exactly and in all points yet must we love all Gods commandements and delight in them and be glad God hath given us such lawes to curb our corruptions and to guide us and we must endeavour to keepe them As Paul speaketh of himselfe Rom. 7.22 I delight in the law of God in my inner man 3 See this in the word of promise We must not onely beleeve every promise to bee true but we must be affected with Gods promises and take comfort in them So Paul speaketh of the faithfull Heb. 11.13 Having seene the promises concerning Christ a farre off and being perswaded of them they embraced them ãâã ãâã ãâã ãâã ãâã kissed them and hugd them 4 and lastly See this in the word of reproofe and threatning we must be moved and affected with the rebukes and menaces of the word So it is said of Noah when God had revealed to him his purpose for the destruction of the world Heb. 11.7 He was moved with feare and prepared the arke for the saving of his house And of Iosiah 2 Chron. 34.27 That his heart was tender and he did humble himselfe before God when he heard the law but read and what God had threatned to bring upon that place The reasons and grounds of this Doctrine why we should in this manner justifie the Lord in whatsoever he speaketh even by his servants and Ministers to beleeve it as most true to allow of it and subscribe to it as most just righteous and consequently to take it to heart and submit our selves to it are two The first respecteth the speaker himselfe It is the Lord saith Ely 1 Sam. 3.18 when Samuel a child declared to him what God had threatned to bring upon him and his house As if he had said It becommeth me to beleeve this it becommeth me not to murmur against it it becommeth me to humble submit my selfe unto it It is the Lord. In every truth that is taught us in every commandement that is pressed upon us in every reproofe that is given us in every threat that is denounced against us if it be done by warrant of the Word whosoever the messenger be it is the Lord that speaketh unto us as David heere acknowledgeth in that that was spoken by Nathan It is God that cryeth out against us and our sinnes in the ministery of his Word the preachers are but his voice as Iohn the Baptist saith Iohn 1.23 And it becommeth us all to justifie God when he speaketh How shall we escape saith the Apostle Heb. 12.25 if we turne away from him that speaketh from heaven The second reason respecteth the things themselves that are spoken For whatsoever the Lord hath spoken in his Word be it doctrine or commandement or reproofe or threat it is spoken in love to all his people and it is for our good that he hath spoken as he hath done Doe not my words saith the Lord Mic. 2.7 do good to him that walketh uprightly As if God should say Is there any thing in all my Word that is not wholsome and profitable unto my people This moved Hezekiah to receive that sharpe message so well 2 King 20.19 Good is the Word of the Lord which thou hast spoken The use that this Doctrine serveth unto is for reproofe principally For this is a common sinne yea a mother sinne and cause of most other sinnes that men do not justifie God when he speaketh give not that honour to the Word of God that is due unto it Foure sorts of men especially there be that offend this way First Such as though they heare and read the Word ordinarily yet give not credit unto it but after many yeares enjoying of the Word are not fully perswaded of many truths many articles of the faith that are clearely
revealed and taught in the Word many duties that the Word enjoineth they cannot be perswaded that they are bound unto them many sinnes that the Word reproveth they cannot be perswaded that they are sinnes Before I shew the danger that these men are in I will give you certaine cautions to prevent the mistaking of it First A man is not bound to beleeve every thing that commeth under the title and name of Gods Word not every thing that the best Minister doth teach because he teacheth it and you are well perswaded of him But you may yea you ought to try before you trust in this case examine how we ground that we teach upon the Word before you beleeve us 1 Thess. 5.21 Prove all things and then hold fast that that is good It was a noble disposition as the Holy Ghost saith Acts 17.11 in the men of Berea that they were not so serviâely addicted to any teachers how excellent soever their gifts were as to receive any thing upon their credit but they searched the Scripture daily to see whether the Doctrine were sound and true which they did teach and yet they are said to have received the Word with all readinesse of mind for all this God requireth no greater readinesse then this of any of his people in receiving or beleeving his Word Secondly it is no signe of infidelity for a man to move questions and to have doubts in himselfe of some things that he hath heard and read in Gods Word so he do it with reverence and out of an humble desire to be instructed and resolved in the meaning of them For so did the blessed Virgin doubt and make a question of that which the Angell Gabriel had said unto her Luke 1.34 How shall this be seeing I know not a man This questioning and moving of doubts was used in the Church of the Iewes and our blessed Saviour approved it by his owne example Luke 2.46 47. He sat in the midst of the Doctours and both asked them questions and answered the questions they propounded unto him This was the course the Apostles much practised they moved questions to the people and gave them liberty to propound their doubts unto them So it is said of Paul Acts 17.2 that he reasoned with the Iewes out of the Scriptures A happy thing it were if Gods people now adaies were more given then they are to these doubts and questions Thirdly it is no signe of infidelity nor of an ungracious heart in a man to have thoughts rising sometimes in his heart to doubt of the most cleare and evident truths that are revealed in the Word thoughts of infidelity of atheisme of blasphemy For they may come sometimes from the tentation and suggestion of Satan And such evill motions of Satan our blessed Saviour himselfe was subject unto he was tempted by the divell to make away himselfe Mat. 4.6 and to fall downe and worship the divell Mat. 4.9 And they may come sometimes from the corruption of our owne heart And such evill motions the holy Apostle was subject unto 2 Cor. 12.7 he felt a thorne in his flesh which hee calleth the messenger of Satan because he stirred up this corruption of his heart and furthered it Neither is it an argument of an heart void of grace to be borne downe for a time by the violence of these motions of infidelity and suddenly to yeeld unto them For Sarah was so Gen. 18.12 13. when shee laughed within her selfe and said Shall I that am so old have a child And David was so when Psal. 116.11 he said in his hast all men are liars These Prophets will lie as well as other men Provided alwaies that they that have these motions of infidelity 1 Do abhor them resist them and not yeeld unto them For so did our Saviour Mat. 4.10 Get thee hence Satan 2 Do mourne and are humbled for them as for a great affliction and judgement of God upon them For so did David when he had a motion of Atheisme to doubt of Gods providence and to think Psal. 73.13 Verily I have cleansed my heart in vaine This did so trouble him that he saith verse 21. His heart was greeved hee was pricked in the reines And so did Paul when he felt the evill motions of his flesh it was unto him as a thorne in his flesh it pained and grieved him exceedingly he besought the Lord thrice that it might depart from him 2 Cor. 12.7 8. Yea he saith that this was given him of God of purpose to humble him And so may I say to every child of God that is thus troubled with these motions of Atheisme and blasphemy certainely they are given thee of God to humble thee be of good comfort God intendeth to do thee good by them But now to come to these that I told you were to be reproved by this Doctrine that man that cannot beleeve nor give credit to the Word of God nor be certainely perswaded of any truth that is clearely revealed in it can never grow to any certainty in religion cannot justifie the Lord when he speaketh and is never troubled for this never striveth to beleeve never prayeth against his infidelity as alas this is the case of most men and he is certainly in a most dangerous and damnable estate For thus our blessed Saviour speaketh of such Iohn 8 46. If I say the truth why do ye not beleeve me Then he addeth verse 47. shall I tell you the cause Ye therefore heare not that is beleeve not because ye are not of God and 10.26 Ye beleeve not because ye are not of my sheepe as I said unto you and 12.39 40. Therefore they could not beleeve because he hath blinded their eyes and hardned their hearts The second sort that are to be reproved by this Doctrine are such as give themselves liberty to gainsay and dispute against many things that God hath spoken in his Word they that call into question many main points of our Christian religion clearely revealed in the Word because they see not how they can stand with reason that turne all religion into disputation they that do thus do not justifie God when he speaketh rest not upon the authority of his Word but accuse and condemne him rather These men are guilty of most heinous sinne These mens case the Apostle layeth downe plainely 1 Tim. 6.3 4 5. Of these men that consent not to wholesome words even the words of our Lord Iesus Christ and to the doctrine which is according to godlinesse he saith that they are proud and know nothing but dote about questions and strife of words c. The man that hath truth of grace and hath felt the saving power of Gods Word in himselfe hath his thoughts captivated as the Apostle saith 2 Cor. 10.5 and will say as 2 Cor. 13.8 We can do nothing against the truth but for the truth And is apt to say of Gods Word as David doth of Gods corrections Psal. 39.9
See an example of this in Iob who when he had received those grievous losses in his goods and children and that in so strange a manner he was so far from repining that he bursteth forth into these words Iob 1.21 The Lord gave the Lord hath taken away blessed be the name of the Lord. And marke what the holy Ghost saith of him for this verse 22. In all this Iob sinned not nor charged God foolishly As if he should say If he had not thus willingly accepted of Gods correction if he had not thus kissed the rod when his father did thus beat him he had sinned he had charged God foolishly See also an example of this in the Churches speech mentioned Mic. 7.9 I will beare the indignation of the Lord because I have sinned against him And in that of Ezra who speaking of the extreame judgement of God upon his people in the Babylonish Captivitie saith Ezra 9.13 Thou our God hast punished us lesse then our iniquities deserve And Lamenta 3.22 It is of the Lords mercies that wee are not consumed utterly from being a people because his compassions faile not You see Gods people have discerned and taken notice of some mercy some mitigation of the rigor of justice some cause of thanksgiving and of admiring rather his indulgence towards them then of repining against him even in the most extreame afflictions that have befallen him And from hence it is that they have growne to that pitch of blessed resolution not onely to submit themselves and beare the crosse that presently lieth upon them how heavy soever it be but as David here limiteth not his speech to the judgment he had felt in the losse of his child nor to those that Nathan had told him should befall him but speaketh indifferently that thou mayest be cleare when thou judgest whensoever or howsoever thou shalt judge correct me So have Gods people that have bin soundly humbled professed a resolution to beare whatsoever God should further bee pleased to lay upon them whatsoever it should be So speak the people of God Iudg. 10.15 We have sinned do thou to us whatsoever seemeth good unto thee And Ely 1 Sam. 3.18 It is the Lord let him do what seemeth him good And David when he fled from his son Absalom when he was in extreame danger both to loose his kingdome and his life 2 Sam. 15.26 If the Lord shall thus say I have no delight in thee behold here am I let him doe to me as seemeth good unto him As if he should say Though he cast me into hell I shall have no just cause to say he doth me any wrong Hitherto I have shewed you three degrees of that passive obedience that every one of us are bound to yeeld unto God in our afflictions And there is never a one of these but they are hard yea impossible for flesh and bloud to do till the mighty arme of God hath tamed our hearts and subdued and humbled them ãâã can never thus cleare the Lord when he judgeth us A hard thing it is to hold our peace when God correcteth us not to utter words of discontent impatiency specially not to fret and repine in our hearts against the Lord. A harder ãâ¦ã acknowledge heartily and unfeinedly that God dealeth most justly with ãâã when he correcteth us But the hardest thing of all it is to submit our selves to Gods correcting and willingly to beare it to be perswaded that that we endure is nothing so much as we have deserved to admire his fatherly indulgence and love to us even when he correcteth us most sharply But the fourth and last degree of this obedience which I must now proceed unto is much more difficult for in all those judgments and corrections of God that befall our selves or others when the sins that deserved them are known and evident unto us it is no such hard matter to justifie and cleare the Lord in them But there be many judgements of God where no such cause can be knowne or discerned no not by the wisest men Thy judgements saith David Psal. 36.6 are a great deep ô Lord no man can dive to the ground bottome of them And Rom. 11.33 How unsearchable are his judgements and his wayes past finding out Now this is the fourth degree of obedience required of us that we must not only cleare the Lord in those judgements that we can discerne the cause reason of but even in those that we can conceive no reason of we must resolve with David Ps. 119.137 Righteous art thou ô Lord and upright are thy judgements and 145.17 The Lord is righteous in all his wayes and holy in all his works Admiring with the holy Apostle and adoring that which we are not able to comprehend Rom. 11.33 O the depth both of the wisedome and knowledge of God Now for the reasons and grounds of this Doctrine they are principally two the one of them respecteth the judge himselfe and the other them that are judged by him For the first It is not possible that the Lord should do wrong to any of his creatures or that any thing he doth should be unjust Deut. 32.4 All his wayes are judgement a God of truth and without iniquitie just and right is hee Doth God pervert judgement saith Bildad Iob. 8.3 or doth the almighty pervert Iustice As if hee should say that is impossible in the judgement of every mans conscience Shall not the judge of the whole world doe right saith Abraham Genes 18.25 This reason the Apostle giveth for this doctrine Rom. 3.5 6 Is God unrighteous who taketh vengeance God forbid saith he for then how shall God judge the world This was that that stopped Elyes mouth that he had nothing to say against that grievous judgement God threatned against him and his house 1 Sam. 3.18 It is the Lord let him doe what seemeth him good And why is it not possible the Lord should do wrong to any of his creatures 1. In regard of his Soveraignty and Supreame and undependant power he hath over all things that he hath made even as the potter hath over his clay This similitude the holy Ghost useth Rom. 9.20 21. Shall the thing formed say to him that formed it why hast thou made me thus Hath not the potter power over the clay of the same lumpe to make one vessell unto honour and another unto dishonour Is it not lawfull for me to doe what I will with mine owne saith the Lord of the vineyard Matth. 20.13 In respect of this Soveraignty and Supreame power of God Elihu saith Iob 33.13 that God giveth not account of any of his matters His manner is not neither is he bound to give men account of his decrees or of his judgements 2. In regard of his will it is not possible that hee should wrong any of his creatures for his will is the rule of all righteousnesse and every thing is therefore just right because his
will is so Thus the Apostle proveth it was no unrighteousnesse in God to love and chuse Iacob and to hate and reject Esau before either of them had done good or evil even before they were borne because his holy will was so Rom. 9.14 15. What shall we then say Is there unrighteousnesse with God God forbid For he saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion And this is the first ground and reason of the Doctrine taken from the consideration of the Iudge himselfe The second respecteth them that are judged and corrected by the Lord. We must needs cleare the Lord from wronging any man in any of his judgements because he never judgeth nor punisheth any man before he hath deserved that and much more then that that God layeth upon him This reason Elihu giveth Iob 34.10 11. Hearken unto me ye men of understanding farre bee it from God that he should doe wickednesse and from the almighty that he should commit iniquitie for the worke of a man shall he render unto him and cause every man to find according to his wayes And the Apostle Rom. 3.19 That every mouth may be stopped and all the world may become guilty before God As if he should have said Seing all the world is guilty before God and lyable to his curse for the transgression of his Law every mouth must needs be stopped if not yet certainly at the day of the Lord no man shall be able to open his mouth against or charge him with injustice in any of his judgements upon men Now this Doctrine serveth unto two uses especially 1. For instruction and the informing of our judgements 2. For exhortation and working upon our will and affections For the first This Doctrine serveth notably for convincing of an errour that hath too much place in the minds of most men All men by nature are apt at least secretly in their hearts to question the righteousnesse of God in many of his judgements When the Apostle had made this objection Rom. 3.5 Is God unrighteous who taketh vengeance He addeth presently these words I speake as a man saith he As if he should say Every naturall man is apt to speake and thinke so This appeareth evidently by the generall opposition that is made against the doctrine of predestination which both our Church and other reformed Churches have long taught and received by cleare warrant of the word of God For not onely the Papist and the Anabaptist and the Pelagian but every naturall man in the world is apt to cavill against this Doctrine to account it a most absurd and unreasonable Doctrine and all because they cannot conceive how it can stand with justice that God should make such a decree as that is But the Doctrine you have now heard and the reasons of it being well understood and beleeved will stop their mouthes and convince their errour in this point This will be evident unto you if you will but observe these foure points First God had done no wrong if in his eternall decree he had chosen no man unto life but reprobated all men unto destruction For he is our absolute soveraigne Lord as we have heard and it was lawfull for him to doe with his owne what himselfe pleased And who hath deserved that God should choose him unto life As the Apostle speaketh in this very case Rom. 11.35 Who hath first given unto him and it shall be recompensed to him againe Secondly God never condemneth any nor did decree to condemne any but for sinne For he will render to every man according to his workes Rom. 2.6 So that if any man be damned the Lord is not the cause of it but himselfe Thou hast destroyed thy selfe saith the Lord to the wicked Iewes Hos. 13.9 And we have more cause to admire the mercy of God that he hath ordained to save any when he did foresee that all would cast away themselves then to doubt of the justice of God in appointing some to destruction which hee did foresee they would by their voluntary and wilfull transgression most justly deserve Thirdly Though God did foresee that such and such would by their sinnes and continuance in infidelity justly deserve eternall damnation yet it was not the end God aimed at and propounded to himselfe in the decree of reprobation that wicked men might perish for that is a thing God never tooke pleasure in As I live saith the Lord God Ezek. 33 11. I have no pleasure in the death of the wicked But the thing that moved God to make that decree and the end he intended and aimed at in it was the manifestation of his owne glory Pro. 16.4 The Lord hath made all things for himselfe yea even the wicked for the day of evill 1. The manifestation of his glorious justice and wrath against sinne upon the reprobate Rom 9.22 2. The manifestation of his glorious mercy towards his elect which could never have beene so glorious if it had beene common to all mankind And this reason also is gven by the Apostle Rom. 19.23 Fourthly The Lords decree as it is not the cause of the damnation of any but their owne sinne so neither is it the cause of their sinne It doth not impose a necessity upon any to sinne but notwithstanding this decree every man sinneth voluntarily and unconstrainedly neither is the Lord but his owne corruption onely and Satan the cause of his sinne Iam. 1.13 14. So that to conclude this first use Let every one of us strive to suppresse and to reject with detestation and trembling all thoughts that shall rise in our hearts to call into question the righteousnesse of God in any of his decrees or judgements According to the example of the Apostle Rom. 3.4 who when he had but by occasion of this doctrine of reprobation mentioned this objection Is there unrighteousnesse with God abhorreth it presently and rejecteth it in this manner God forbid saith he And if we be not able to comprehend how any thing that the Lord hath decreed or done can stand with equity and justice let us ascribe it rather to our owne weaknesse and shallownesse of understanding then impute the least shadow of injustice unto the Lord and check our selves in that manner that holy Iob did Iob 42.3 I have uttered that I understood not things too wonderfull for me which I knew not Lecture L. On Psalme 51.4 Febru 27. 1626. IT followeth now that we proceed unto the second use that this Doctrine serveth unto And that is to stirre up every one of us that we should strive and labour for this grace to be able to do as David doth heere when it shall come to be our owne case to yeeld this passive obedience unto God in all the degrees of it that we have heard of whensoever or howsoever the Lord shall be pleased to judge and correct us The necessity
lest ye be condemned behold the Iudge standeth before the doore See two notable examples of this in David The one Psalm 38.12 13 14. When they that sought after his life laid snares for him and they that sought his hurt spake mischievous things and imagined deceits all the day long yet was hee as a deafe man that heard not and as a dumb man that opened not his mouth hee was as a man that heard not and in whose month there was no reproofes The other example of his is that in Shemeies case 2 Sam. 16.10 11. O how meeke was hee towards that wretched man hee would not be revenged of him hee would not suffer him to be chidden or reproved for that hee did And what was the cause of this his mildnesse of spirit towards such enemies Certainly his patience and humble submission of heart to the will of God in these judgements was the only cause of it They therefore that pretend they acknowledge God to be righteous in all their afflictions and patiently submit themselves to his hand in them but they can beare nothing at the hands of men they are apt to breake out into choler and wrath into rage and fury against men that shall doe them the least wrong they give themselves liberty to nourish in themselves desire of revenge and implacable hatred towards them these men I say doe miserably deceive their owne soules if their hearts did indeed patiently submit themselves to the will of God in any of the crosses that are upon them they would then bee more patient towards men who are but the Lords instruments and rods whereby hee afflicteth them Thus spake David of the worst enemies he had Psal. 17.13 14. Deliver my soule from the wicked which is thy sword from men which are thy hand O Lord. Certainely it is the rebelliousnesse of our hearts towards God that wee cannot stoupe to him nor humble our selves under his mighty hand in his judgements that are upon us that maketh us so froward and impatient towards men so desirous to bee revenged of them that have done us any wrong And these are the properties whereby true patience may be knowne and discerned these are the notes whereby we may try whether wee have yet obtained this grace whether wee have yet learned to cleare the Lord when hee judgeth us Lecture LI. On Psalme 51.4 March 6. 1626. NOw for motives that may perswade us to submit our selves patiently to the will of God in all things that may befall us there be very many but I will insist but upon these three considerations onely 1. The unavoidablenesse of affliction 2. The hurt we doe our selves by impatiency and the good that commeth to us by patience 3. The hand that God hath in all our afflictions For the first Every child of God must looke for affliction even for much affliction it should not seeme strange to us when it commeth upon us it should rather seeme strange to any of us that wee have beene so long free from any great affliction This motive the Apostle Peter useth 1 Pet. 4.12 Beloved thinke it not strange concerning the fiery triall as though some strange thing happened unto you It cannot be avoided but if we belong to God we must endure affliction at one time or other in one degree or other This was the Doctrine that Barnabas and Paul taught in all Churches and whereby it is said they did confirme the disciples soules that is prepare them for trouble and arme them with patience to beare it when it should come Acts 14.22 that wee must through much tribulation enter into the Kingdome of God 1. The way to heaven is through tribulation 2. Yea through much tribulation 3. Yea wee must a necessity is laid upon us either that way wee must goe to heaven or wee shall never come thither And why must wee doe so 1. Because it is the immutable decree of God it should be so 1 Thess. 3.3 No man should be moved by these afflictions for your selves know that wee are appointed thereunto 2. Because it is the way that all Gods people have gone to heaven by 1 Peter 5.9 Knowing that the same afflictions are accomplished in your brethren that are in the world Yea the best and choisest of them and those that have bin most deare to God have gone to heaven through many tribulations Take my brethren saith the Apostle Iames 5.10 the Prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience So that indeed we have so small cause to be dismayed with our afflictions which be they what they can be are but flea-bitings in comparison of those that the choicest of Gods servants have endured that on the contrary side we should have just cause to doubt and suspect our owne estate if we were not subject to them If ye bee without chastisement saith the Apostle Heb. 12.8 whereof all are partakers then are ye bastards and not sonnes As they that desire to find Christ in this life where hee seedeth where hee lyeth at noone must goe their way forth by the footsteps of the flocke as our Saviour directeth his spouse Cant. 1.8 So they that would goe to heaven must goe also by the footsteps of the flocke they must goe in that way that Christs faithfull flocke and people have troden and beaten before them or certainely they shall never come there 3. and lastly Because this is the way whereby Christ himselfe our head and Saviour went to heaven even the Captaine of our salvation as the Apostle speaketh Heb. 2.10 was made perfect that is brought unto glory through sufferings And God hath decreed that all his members should be conformed and made like unto him in this point as the Apostle teacheth Rom. 8.29 Whom he did sore-know he also did predestinate to bee conformed to the image of his sonne So that in these three respects it must needs bee that through much tribulation wee must enter into the kingdome of God The second motive is the consideration of this that we can no way ease or help our selves in any crosse by impatiency and fretting the way to make our crosse easie is to beare it quietly and patiently First Impatiency will not ease us at all but make our crosse more grievous unto us as striving and strugling doth with the foule that is in the snare and with the beast that is in the yoke There is no father but if he see his child shew stubburnesse and rebellion while he is in correcting him he will beate him the more and not give him over till he see him humbled And even so is it with our heavenly father No sin will provoke him more then our murmuring against his corrections When the people complained saith Moses Numb 11.1 it displeased the Lord and the Lord heard it and his anger was kindled and the fire of the Lord burnt among them And ver 10. Moses heard the people
were your children uncleane but now they are holy I answer They are so called not because they are without sinne but because in the judgement of the Church they are to be esteemed not infidels as other children of Pagans but Christians and beleevers and holy and true members of the Church of God even because their parents are beleevers Thus Paul speaketh of himselfe and the rest of his country-men Gal 2.15 That they were Iewes that is members of the true Church by nature and not sinners of the Gentiles And in this respect also the infants of beleeving parents have two priviledges above all other infants First So soone as they are borne they have title to the seale of Gods Covenant and the Church may not deny it unto them Thus it is said of the infants of the Iewes Gen. 17.12 Hee that is eight dayes old shall be circumcised amongst you And of the infants of Christians also The Apostle Peter when hee had exhorted the three thousand converts to be baptized he giveth this for the reason Acts 2.39 For the promise whereof baptisme is a seale is unto you and to your children to all your children not only to the males but to the females also not onely to them that were eight dayes old but to all And why may not the Church deny baptisme to any child of a beleeving parent Surely because the Church is bound to esteeme every such child not an infidell but rather a beleever and a true Christian. For a Turke or an infidell the Church may not baptize Well this is I say the first priviledge that the children of beleeving parents have in this life they have title to the Sacrament of Baptisme the seale of Gods covenant Secondly when the infants of beleeving parents do dye yea though they dye before they be baptized we are in Christian Charity to judge that they die in Gods favour in the state of salvation For so did David of his child though it dyed when it was but seven dayes old and consequently before it was circumcised yea though he knew it was begotten in adultery 2 Sam. 12.23 I shall goe to him saith he Which hee would never have said if he had doubted of the salvation of the child But you will happily reply upon this answer I have given to the second objection Must the Church esteeme the infants of beleeving parents to be holy if they bee not holy indeed And if they bee holy indeed as the Apostle calleth them how say you then in your Doctrine that every infant is guilty of sin and deserveth to be damned that it is a most filthy and loathsome creature and odious unto God I answer 1. The Church is bound so to judge of these infants by reason of the covenant God hath made with the beleeving parent which wee shall read of Gen. 17.7 I will establish my covenant betweene me and thee and thy seed after thee in their generations for an everlasting covenant to be a God unto thee and to thy seed after thee 2. Though the Lord through his free and gracious covenant do account and make them holy yet are they in themselves and by nature such as the Doctrine speaketh of even most filthy and loathsome creatures and odious unto God Thirdly Of some infants it is said that before they were borne they were in the state of grace For of Iacob God said before he was borne Iacob have I loved Rom. 9.11 13. And of Iohn the Baptist that before hee was borne he had true faith in Christ. For assoone as the voice of Maryes salutation sounded in his mothers eare he leaped in her wombe for joy Luk. 1.44 I answer That though the Lord in his eternall decree hath purposed to call many infants out of this cursed estate and draw them out of this filthy puddle that they were plunged into and doe also indeed oft execute this his gracious decree upon them by working faith and sanctification in them through his immediate power or by applying Christ and his merits unto them yet are they by nature such as the Doctrine hath described them unto us even most filthy and loathsome creatures and odious unto God Let us therefore now see the proofe of this Doctrine 1. By the plain testimony of the holy Scripture 2. By the judgments whereby God hath from heaven revealed his wrath even upon infants for their sin And for the first we have here Davids owne testimony that he was even by nature guilty of sin and consequently worthy of eternall death ye was he we know the Elect child of God And what infant can be thought to be in better state by nature then he was So speaketh the Lord of all men Gen. 8.21 The imagination of mans heart is evill from his youth or childhood For the root from whence in the originall the word that is here translated youth is taken is used for a babe Exod. 2.6 This is that also that Iob meaneth who when he had spoken of mans birth he breaketh out into these words Iob 14.4 Who can bring a cleane thing out of an uncleane As if he should have said It is not possible but man should bee filthy and uncleane even in his birth So speaketh Solomon Prov. 22 15. foolishnesse which in Solomons phrase is nothing else but wickednesse and sinne is bound in the heart of a child as a fardle or packe on a horse backe which hee can never of himselfe shake off And lastly thus speaketh the Lord of the whole nation of the Iewes which were then the only Church hee had in the World Esay 48.8 Thou wast called a transgressour from the very wombe And as these five places prove that every infant standeth guilty of sin so soone as it is borne so this sin it standeth guilty of is such as maketh it odious unto God as is plaine by the Apostle who speaking of himselfe and the rest of Gods Elect saith Ephe. 2.3 We all were by nature the children of wrath as well as others Now for the second kind of proofes we shall find that God hath beene very terrible in his judgements even upon infants See three notable examples of this 1 Sam. 15.3 God commanded Saul to slay the very infants and sucklings of the Amalekites and forbad him to spare or shew pity to any of them And Psal. 137.9 the Lord pronounceth him happy that shall take the little ones of the Babilonians dash out their braines against the stones And Gen. 19.25 we shall find that in the destruction of Sodom none of the inabitants were spared no not the infants sucklings but God rained down fire brimstone even upon them The like we shall find in these places also Numb 16.27 Eze. 9.6 Iosh. 7.24 25. If any shall say these were the children of most lewd men Amalekites Babilonians Sodomites and God forbid but there should bee a difference made between our children theirs or that ours
should be as odious to God as theirs were I answer 1. Many heavy judgments have befallen the infants even of Gods owne people have not many of them bin born naturall fooles or deafe or blind as we see Iohn 9.1 have not many of them beene smitten with many grievous and strange diseases as Davids child was 2 Sam. 12.15 2. The infant of a Christian yea the elect infant is by nature no better then the infant of a Sodomite as we heard out of Ephes. 2.3 3. The sin of those infants that they stood guilty of was the cause why the Lord the righteous judge did thus deale with them Rom. 5.12 And hee hateth sin as much in our infants as in theirs without all respect of persons Psal. 5.5 If any shall say yet these were but temporall judgements that fell upon those infants and doe not prove that any sin that is in infants doth make them odious unto God or doth deserve eternall death Eccle 9.2 I answer 1. That even those temporall judgements are in themselves fruits of the wrath of God and part of that curse that is due to sin Ephe. 5.6 And God even by these judgments upon infants hath reveiled from heaven that his wrath is due unto them Rom. 1.18 2 Vpon infants they are more certaine evidences of his wrath against their sin then upon his people that are in yeares For to them they are sometimes only for triall 1 Pet. 1.6 7. Sometimes onely as chastisements to reforme and better them Ps. 119.67 71. but they cannot be so to infants though I deny not but there may be an evasion for infants out of the cursednes of these judgments 3. It is evident that God hath witnessed his wrath against the sin of infants not only by hating their sin but even their persons also Rom. 9.11.13 And not only by inflicting temporall punishments upon them but even by casting them into hell For of those that perished in Sodom and Gomorrah it is expresly said Iude 7. that they were not onely consumed with fire and brimstone but that they suffered the vengeance of eternall fire And the Apostle proving infants to be sinners by this argument because death raigneth over them Rom 5.14 sheweth plainly he meaneth not a temporall death only but such as he calleth condemnation ver 16. Such as he opposeth to justification verse 16. and to eternall life verse 21. The reasons and grounds of this Doctrine are two First Every infant so soone as it is borne standeth guilty of the first sin of Adam in whom saith the Apostle Rom. 5.12 for so is that place to be rendred all have sinned Adam being then not as one particular person but as the common stocke and root of all mankind that that he received by his creation he received not for himselfe alone but for all mankind and that which he lost by his fall he lost not from himselfe alone but from all mankind Therefore is this sin imputed unto all mankind Esa. 43.27 Secondly Every infant hath originally from the very birth and conception a sinfull nature which consisteth in three points 1. They have in them by nature no seeds no inclinations unto any thing that is good indeed I know saith Paul Rom 7.18 that in me that is in my flesh dwelleth no good thing 2 Cor. 3.5 We are not sufficient of our selves to thinke any thing as of our selves 2. There is in them a naturall untowardnes unto every thing that is good yea an aversenesse from it and pronesse to shun and dislike it The wicked saith David Ps. 58.3 are estranged from the womb Being alienated saith the Apostle Eph. 4 18. from the life of God 3. and lastly There is in them a naturall pronesse disposition and inclination to every thing that is evill as there is in the youngest whelpe of a Lyon or of a Beare or of a Wolfe unto cruelty or in the very egge of a cockatrice before it bee hatched which is the comparison that the holy Ghost useth Esa. 59.5 And from hence it commeth that the imagination of mans heart as the Lord speaketh Gen. 8.11 is evill from his very youth and that as David speakeh Psal. 58.3 men goe astray so soone as they be borne Now the use that this doctrine serveth unto is First for confutation of the Anabaptist who to maintaine his errour that infants should not bee baptized holdeth with the Pelagians of old 1. that they have no sin 2. that there is no Originall sinne at all 3. that no sinne commeth by nature but it is learneâ onely by example and imitation of others 4. that all that die in their infancy shall certainely goe to heaven Against these damnable errours you have heard it evidently proved 1 That all infants are sinners and deserve damnation 2. That many infants have bin vessells of wrath and fire-brands of hell 3. That all sin is not learned by example or imitation for what example had Cain to teach him to be an hypocrite in Gods service or to murder his brother but our very nature carrieth us unto it Insomuch as if it were possible to keep children from ever hearing a lye or seeing the practise of any filthinesse or cruelty yet their very nature upon occasion offered would carry them to these sins The second use of this Doctrine is for instruction to teach us what great need there is that infants should be baptized for this maketh greatly for the confirmation of the faith and comfort of their parents for the present and of their owne afterwards that as they are by nature so filthy loathsome in the sight of God so the Lord hath in the blood of Iesus Christ wherof the water in baptisme is a signe and seale provided a laver to wash cleanse them in even the laver of regeneration as the Apostle calleth it Tit. 3.5 yea a fountaine opened as the Prophet calleth it Zac. 13.1 for sin for uncleannes sufficient to clense them from all this filthines and corruption of their nature The third use that this Doctrine serveth unto is both for exhortation humiliation also to perswade us to observe and take notice of the sharpe and heavy judgements that oft light upon little ones yea to take them to heart and to bee much affected with them as with most evident demonstrations of Gods wrath against sin even against the sin of our nature We read of our Saviour that when he was to cure the man that was deafe and had an impediment in his speech Marke 7.34 hee sighed to behold that judgement of God and signe of Gods anger upon man for sinne How much more doth it become us to doe so in this case The Lord in his judgements upon us that are of yeares may have other ends and respects as we heard even now but in those upon infants he can have no other if wee respect the infants themselves and without consideration of Gods covenant but
onely to make knowne upon them his wrath against sin Gods people were wont in certaine extraordinary cases to bring their infants and sucklings with them and made them to keepe fasts 2 Chron. 20.13 Ioel 2.16 though these little ones were most unable and unfit to doe it that by beholding what was due even to the poore infants and what misery they were in through want of food themselves might be more affected with and humbled for their owne sins And surely this use should we make of the miseries we see poore infants in oftentimes For thus should every one of us reason with our selves if God be so angry for the sin of the infant alas what measure of wrath is due to me that besides the sin of my nature wherewith I am every whit as much defiled as it can be have so many actuall sins to answer for and have sinned in a farre more odious manner then this infant hath done If this bee done to the greene tree saith our Saviour Luke 23.31 what shall be done to the drye Fourthly and lastly this Doctrine serveth for reproofe of such as thinke it folly to be offended or troubled with the sins of little ones with their lying or swearing or cursing or profanesse in the time and place of Gods worship They are wise men say they that will bee troubled with childrens faults O beloved the very originall sin of the infant the sin of his nature before it doth thus burst forth deserveth damnation as you have heard and maketh him odious unto God how much more will these cursed fruits of the same doe it See in an example how odious the sins even of little ones are unto God in those forty that were devoured by Beares for mocking of the Prophet 2 Kin 2.23 14. Lecture LVI On Psalme 51.5 May 1. 1627. IT followeth now that we proceed to the second Doctrine that ariseth from the words of this verse for from this that David saith here In sin did my mother conceive me this Doctrine doth arise for our instruction That the sin which every infant is guilty of and whereby it is by nature made so loathsome a creature in the sight of God as we heard the last day is derived unto it from the parents The parents infected it Of the actuall sins that men and women commit there may be other causes assigned 1. Themselves may be said to be the causes of their actuall sins Iam. 1.14 Every man is tempted when he is drawne away of his owne lust and entiâed 2. The world that is the evill examples and allurements they receive from other men is a great cause why men are so bad as they are 1 Iohn 2.16 The lust of the flesh and the lust of the eyes and the pride of life is not of the father but is of the world This is plaine by the Prophets complaint Esa. 6.5 I am a man of unclean lips and I dwell among a people of uncleane lips As if he should say How should I. how can I be better that live in such an age among such a people 3. Satan is a cause of their sins men could not be so bad as they are if they were not led to it by the devill if he did not raigne in them if they were not his captives and slaves It is he that now saith the Apostle Ephes. 2.2 of his time and so may we say of our age now and never more then now he worketh in the children of disobedience And as he saith â Tim. 2.26 They are taken by him captives at his will they are wholly at his will and commandement or else they would never doe as they doe Yet of the Originall sin and naturall corruption that is in infants so soone as they are borne and conceived no other cause can be assigned no root no fountaine but this that they received it from their parents So speaketh David here In sin my mother conceived me And Iob when he would give the reason why man every man yong aswell as old is not only subject to so many troubles in this life but also so filthy sinfull alledgeth none but this Iob 14.1 Man that is borne of a woman he is born of a woman and therfore must needs be so So againe Iob 15.14 and 25.4 And though the mother only be named by Iob David yet is this corruption derived to the child not from the mother only but from the father as much as from the mother In which respect it is said Gen. 5.3 that Adam after his fall begat a son in his owne likenesse after his image sinfull and corrupt as himselfe was And the Evangelist making an opposition betweene the causes from whence corruption and grace commeth saith Iohn 1.13 the one commeth from blood and from the will of the flesh and from the will of man but the other commeth from God alone And from hence it hath come to passe that there was never any that had parents a father to beget him a mother to conceive him that was free from this original sin and corruption of nature no not such as had the godliest parents that ever lived Two evident demonstrations there be for this 1. That the most holy parents that ever were have had children that have bin most ungracious as Noah Abraham Isaack David Iehoshaphat 2. That the best of their children had need of circumcision Gen. 21.4 which signifieth the cutting away of the filthy fore-skin of their hearts this originall corruption as the Prophet expoundeth it Ier. 4.4 Insomuch as it was necessary that our blessed Saviour who could not have beene a fit high Priest for us if hee had not beene even in respect of his humanity holy harmlesse undefiled separate from sinners as the Apostle speaketh Heb. 7.26 it was necessary I say that he though hee were very man and the sonne of Adam as well as wee as the Evangelist calleth him Luke 3.38 yet should not become man in the same manner nor bee begotten and borne of parents as we are but conceived of the holy Ghost and by him made of the substance of the blessed Virgin as the Apostle speaketh Gal. 4.4 because otherwise though she was a most holy woman yet could he not have bin free from originall sin The reasons and grounds of the Doctrine are two First all parents are themselves tainted with sin they have a poisoned and infected nature and therefore cannot choose but infect the children that are begotten and conceived by them As the brood of vipers toades and spiders must needs resemble them and have poison in them A corrupt tree saith our Saviour Mat. 7.18 cannot bring forth good fruit Who can bring a cleane thing saith Iob 14.4 out of an uncleane Not one This reason our Saviour giveth why all that is in man by nature is flesh that is corrupt and sinfull because he is borne of the flesh that is of corrupt parents Iohn 3.6 That which is borne of the
that contradicteth God and his truth Now if Christians would make use but of these two rules certainely neither Popery nor Pelagianisme would ever deceive them Apply them to the matter we have now in hand and it will bee evident unto us that the doctrine of the Papists touching originall sin is not of God For 1. it giveth too much to man and keepeth him from being so much humbled and dejected in himselfe as hee ought to be 2. It directly opposeth and contradicteth that which the Lord hath expressely spoken in the holy Scriptures See this in three points which they teach touching originall sin First For the nature of originall sin they teach that though we be thereby so fettered and snared yea so wounded and weakened in our nature that wee cannot of our selves without the helpe of Gods grace do any thing that is good yet some ability is left in our nature wee can accept of the helpe of Gods grace when it is offered yea we can desire it also We are say they like the poore man that was travelling towards Iericho Luk 10.30 wee are wounded sore and left halfe dead And though wee have by originall sin lost that righteousnesse and perfection of nature in which man was first created and are now become by nature as prone to sin when occasion is offered and as apt to take hurt by any tentation as tinder or touch-wood is to take fire yet is there not therby any sinfull quality possitively infused into our nature Whereas the spirit of God in the holy Scripture speaketh expressely First That wee are by nature not only wounded and weakened and halfe dead till God quicken us but dead all out even the Elect are so by nature Ephes. 2.1 You hath hee quickened who were dead in trespasses and sins and verse 5. Even when we were dead in sins hath God quickened us Secondly That there is in us by nature no true desire at all to be helped by Gods grace out of this estate Phil. 2.13 It is God that worketh in you both to will and to doe of his good pleasure Iohn 8.44 The last of your father ye will doe And that which our Saviour saith of good wordes may likewise be said of good desires Mitch 12.34 O generation of vipers and certainly such are we all by nature how can yee being evill thinke good things or desire good things Thirdly That there is in us by nature no power nor willingnes to accept of the helpe of Gods grace when it is offered us but an utter aversenesse and unwillingnesse to accept of it yea an hatred unto it That we are apt to say to God even as the poore possessed man for certainly such are wee all by nature also even slaves to the devill 2. Tim. 2.26 Luke 4.34 Let us alone what have wee to doe with thee thou Iesus of Nazareth art thou come to destroy us We gain-say and resist the worke of Gods grace in us till God by his mighty power do overcome us Rom. 10.11 All the day long have I stretched out my hands unto a disobedient and gaine-saying people And Rom. 8.7 The carnall mind is not subject to the law of God neither indeed can be Fourthly and lastly That our nature is not onely privatively evill and corrupt deprived of originall righteousnes and apt as tinder is to receive the fire of tentation but possitively evill and hath in it a poisonfull and corrupt quality even the seeds of all sin that cannot choose but worke and bring forth evill thoughts and words and actions Gen 8.21 The imagination of mans heart is evill not prone onely to bee evill from his youth Yea cap. 6.5 Every imagination of the thoughts of his heart is onely evill continually Insomuch as wee even the Elect of God are by nature ranke enemies to God and rebells against him You were saith the Apostle Col. 1.21 alienated and enemies in your minds unto him And thus you see how in this first point of their Doctrine concerning originall sin they do plead for man and do directly oppose and contradict the spirit of God But the second and third points are worse then this Secondly They teach that the corruption of our nature the untowardnesse of our heart to that that is good that is no sin no nor the concupiscence and lust that riseth from it the motions unto evill what evill soever it bee that wee feele in our selves are no sins till we consent unto them and obey them till they raigne in us Whereas 1. The spirit of God in the holy Scripture expressely calleth it sin As here in this place Psal. 51.5 I was borne in iniquity and in sin did my mother conceive mee And in three chapters of the Epistle to the Romanes that is to say the sixt seventh and eight fourteene times at the least and Heb. 12.1 The sin that doth so easily beset us And shall wee say that that is not properly and indeed a sin which the holy Ghost so often calleth sin Secondly The spirit of God in the holy Scriptures speaketh expressely that our originall corruption is the cause of all actuall sins that the foulest sins that ever men committed come all from this root Every man is tempted saith the Apostle Iames 1.14 when hee is drawne away of his owne lust and entised It is our owne corrupt nature that tempteth us that draweth us away that entiseth us to all sins So also the Apostle Peter 2 Pet. 1.4 saith all the corruption that is in the world is through lust And may wee not truly and properly call that sin that is the cause of all the foulest sins in the world May wee not well call that an evill tree upon which all this evill fruit doth grow Surely wee may or else our Saviours rule will faile Matth. 12.33 The tree is knowne by his fruit Thirdly The spirit of God in the holy Scripture teacheth us expressely that infants yea infants that are baptized which have no other sin but this originall sin and corruption of nature in them and who never consented to it nor obeyed it in the lusts thereof doe dye Rom. 5 14. Death raigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression And therefore it must needs be sin and may be truly and properly so called for sin is the only cause of death and none can dye but those that are sinners either by imputation as Christ was who was made sin for us as the Apostle speaketh 2 Cor. 5.21 or really and personally as all Adams posterity are Rom. 5.12 By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Fourthly and lastly The spirit of God in the holy Scriptures expressely teacheth us that this concupiscence even in the regenerate these evill motions that rise in us though we consent not unto them though wee resist them are yet a swerving from the
this originall corruption of nature did not reigne neither why were they so humbled for that neverthelesse And why must we in the daies of our humiliation when we are to renew our repentance remember and bewaile our originall sin Surely because First That was the cause of all the foule sins that ever we committed and consequently of all the sorrowes and miseries that ever we felt or stood in feare of Iam. 1.14 Every man is tempted when he is drawne away of his owne lust and enticed And Mar 7.21.23 from within out of the heart of men proceed evill thoughts adulteries fornications murders c. all these things come from within and these defile a man Secondly Because though all other sins that we have committed be repented of and done away yet this root of bitternesse remaineth still in us and is ever sprouting and putting us in danger to do as badly againe as ever we did And may fitly be resembled by that comparison of a tree that Iob useth Iob 14.8 9. Though the root thereof wax old in the earth and the stocke thereof die in the ground yet through the sent of water it will bud and bring forth boughs like a plant He therefore to conclude that bringeth unto God in the fast an heart humbled onely for some grosse actuall sins that he hath committed but was never humbled for the vile corruption of his nature could never feelingly confesse that unto God nor bewaile it before him hath just cause to suspect the truth of his repentance and humiliation for sin Shall Iob and David and Esay and Paul cry out so much of themselves for this and dost thou thinke thou art in a good case that art never troubled for that untowardnesse thou findest in thy heart to any thing that is good for those vile motions and inclinations thou findest in thy selfe unto all evill This God complaineth of as of a thing that did much provoke him against his people Ezek. 16.22 In all thine abominations and thy whordomes thou hast not remembred the dayes of thy youth when thou wast naked and bare and wast polluted in thy bloud Lecture LXIII On Psalme 51.5 Iuly 10. 1627. THe third use that this Doctrine serveth unto is for exhortation to stirre up in every one of us a care to be cured of this loathsome leprosy to be delivered from the danger of this poison this fountaine of all sin this root of all bitternesse that is in the nature of every one of us This use the blessed Apostle did make of this Doctrine Rom. 7.24 For having bewailed greatly this corruption he felt in his nature and professed that he was deepely humbled in himselfe for it which made him cry out O wretched man that I am As if he had said O what a wretch am I that have such a deale of corruption remaining in me which was the former use that I told you this Doctrine serveth unto and handled by me the last day immediately he bursteth forth into these words Who shall deliver me from the body of this death As if he should have said O how may I be rid of it and delivered from the danger of it Now for the better enforcing of this exhortation 1 I will give you certaine motives to provoke you unto this care to seeke to be freed from the danger of this sin 2 I will shew you the meanes whereby deliverance from the danger of this sin is to be obtained And for motives I shall not need to give you any other then such as you have already heard in the proofes and reasons of the Doctrine 1. This is the fountaine and cause of all other our sins and consequently of all our woe and misery as wee have heard out of Iames 1.14 And it is a point of wisedome in this case to lay the axe unto the root of the tree Matth. 3.10 2. This is an universall leprosie that is gone over the whole man the whole spirit and soule and body and is therefore called the old man Rom. 6.6 3. This is such a cursed root and fountain of all evill as will never cease sprouting boyling and bubling up one corruption or other Fitly resembled Esa. 57.20 to the troubled Sea that cannot rest whose waters cast up myre and dirt continually So as when we have repented and made our peace with God for our actuall sins that wee know by our selves yet this is still apt to defile us againe and cast filthy dirt upon our best actions yea to bring us into danger of falling againe into the same or fouler evils and so apt ever and anon to interrupt our peace with God and to minister unto us matter of new doubts and feares continually It therefore standeth us upon to enquire how and by what meanes wee may bee delivered from the danger of this sinne especially And this is the second thing I propounded for the inforcing of this exhortation to shew you the means how wee might bee delivered from it And those we may best learne of the blessed Apostle who when hee had professed this desire that I now exhort you to Rom. 7.24 Who shall deliver mee c. In the words following hee answereth himselfe and giveth full satisfaction to his owne conscience in this weightie question which is the answer also that I must give to every one of you in whom the Lord hath wrought that care and desire that was in Paul as doubtlesse hee hath in every good heart here that knoweth the viâenesse of his owne nature and doth remember and beleeve that which I have taught you at large touching originall sin he answereth himselfe I say by telling us who delivered him from the body of this death how hee was freed from the checks and accusations of his owne conscience for it 1. By Iesus Christ who delivered him from the guilt of it that it should never bee imputed to him unto condemnation verse 25. I thanke God through Iesus Christ our Lord. And 8.1 There is therefore now no condemnation to them that are in Christ Iesus 2. By the spirit of God who freed him from the power and dominion of his corruption and did mortifie it in him Rom. 8.12 They that are in Christ walke not after the flesh but after the spirit for the law the commanding power of the spirit of life which is in Christ Iesus hath freed me from the law the commanding power of sin and death The same answer he also giveth 1 Corinth 6.11 Yee are washed yee are sanctified yee are justified in the name of the Lord Iesus and by the spirit of our God Here are therefore beloved you see two wayes and other way then these two there is none whereby wee may bee delivered from all the hurt and danger that may come to us by the Originall corruption of our nature 1. By Iesus Christ that hath justified us and delivered us from the guilt and punishment of it 2. By the spirit of Christ
even to this may that speech of our Saviour be applied Matth. 9.29 According to thy faith so be it unto thee Fiftly and lastly That soule that can seeke to Christ for helpe against any corruption and confidently expect to receive it and wait upon him for it shall be sure not to be overcome of it Esa. 40.31 They that waite upon the Lord shall renew their strength And 30.18 Blessed are all they that waite for him Lecture LXVIII On Psalme 51.5 Septemb 11. 1627. THe fourth and last use that the third and last Doctrine that we have learned out of these words touching the heinousnesse and danger of originall sinne serveth unto is To breed thankfullnesse in us and so to comfort us in the acknowledgement and admiration of the goodnesse and mercy of God For the Doctrine of originall sinne and the true consideration of this how vile and corrupt we are even by nature doth notably set forth the goodnesse of God towards us and hath great force to make us thankfull for it and cause us to admire and take comfort in it This use we find the Apostle made of this Doctrine Rom. 7. For having meditated seriously of the strength of corruption that was still in his nature and being deepely affected and humbled with it as appeareth by that exclamation of his verse 24. O wretched man that I am who shall deliver me from the body of this death Presently hee bursteth forth into this voice of joy and thanksgiving verse 25. I thanke God through Iesus Christ our Lord. As if he should say O how much am I bound to God for his mercy towards me in Iesus Christ. Certainely we can never be truly thankfull to God for his mercies we cannot value them aright nor relish the sweetnesse of them till we do apprehend and can feelingly acknowledge how unworthy we are that God should shew any respect unto us and can say with Iacob Gen. 32.10 I am unworthy of the least of all the mercies and of all the truth which thou hast shewed unto thy servant The blessed Virgin in her song Luk. 1.48 giveth this for the reason why her soule did magnifie the Lord and her spirit did rejoyce in God her Saviour because the Lord had regarded the low estate of his handmaid had so farre regarded one that was in so low and base an estate as shee was And surely if we knew our owne vilenesse well as it hath beene discovered to us by this Doctrine of originall sinne and could also have grace seriously to thinke of it our soules would also magnifie the Lord and our spirits would rejoyce in God our Saviour Gods mercies would be sweeter to us then they are we could not choose but wonder that the Lord should be so gracious and good to us that are even by nature so alienated from him and enemies in our minds unto him as the Apostle speaketh Col. 1.21 Every imagination of the thoughts of whose hearts are onely evill continually Gen. 6.5 That he I say should neverthelesse be so good and gracious unto us as he is It would make every one of us say oft unto the Lord as Mephibosheth once did to David 2 Sam. 9.8 What is thy servant that thou shouldst looke upon such a dead dog as I am But to speake more distinctly of this point there be foure things especially wherein the knowledge of the vilenesse and corruption of our nature may cause us to admire the mercy and goodnesse of God 1. That there being such a world of wickednesse in every mans nature as there is the Lord is pleased so farre forth to keepe it under by his restraining grace that it breaketh forth no more then it doth 2. That the nature of man being in all the parts of it so extreamely corrupted any of Gods people should have any goodnesse at all in them 3. That there being so strong corruptions remaining in the very best of us any of us should be able to hold out in a Christian course 4 and lastly That the corruption of our nature being so great as it is it should do us no more hart but that we should bee so fully and perfectly freed from the danger of it And for the first of these Certainely when we rightly consider what the nature of man is we shall see just cause to admire the mercy of God towards us even in his restraining grace and to blame our selves that we have not taken better notice of it and beene more thankfull unto God for it hitherto Let us consider the worke and power of it first in others secondly in our selves and wee shall see that wee receive great benefit by it both waies And first for the worke of it in other men It must needs be acknowledged as a great favour of God that any of us live in such safety and peace as we doe when we go abroad when we are at home by night or by day if we did rightly consider what times these are what kind of people they be that wee live by even such as are by nature strongly inclined not to malice onely but to all kind of mischiefe besides Such as whose naturall disposition the Apostle describeth Rom. 3.14 17. Their mouth is full of cursing and bitternesse their feet are swift to shed bloud destruction and misery are in their waies that is to say a desire to bring others to misery and destruction and the way of peace how to live peaceably they have not knowne This being so how commeth it to passe that wee receive no hurt at all by such kind of persons as these are Sanctifying grace they have none to change their natures For as the Apostle saith of them in the next words verse 18. There is no feare of God before their eyes Besides wee heare daily of other lewd men that in such and such places have committed strange outrages upon men in the high waies as they have beene travelling and in their houses while they have beene asleepe on their beds How falleth it out then that wee have lived in such safety hitherto You will say because the Lord hath beene our keeper Psal. 121.5 he hath kept watch and ward about us He hath made a hedge about us and our houses as Satan said of Iob 1.10 This is true indeed but a principall meanes whereby the Lord hath so kept us is this restraining grace of his in the hearts even of the most wicked men Observe I pray you the worke of it and the benefit we receive by it in three degrees First Whereas there is no corruption that a naturall man is more strongly inclined unto then to hate all such as feare God according to that of Pro. 29.27 He that is upright in his waies be he otherwise never so harmelesse or peaceable is an abomination to the wicked How commeth it to passe that in many naturall yea otherwise lewd men wee live by we could never yet discerne the least malice against us
thy God to wrath in the wildernesse And to this end Moses spendeth a whole chapter Deut. 9. in calling to the peoples minds and bringing into their remembrance their old sins which he would never have done if he had not knowne this profitable and needfull for them that their repentance for them might bee oft renewed But further then the knowledge of our sins serveth for one of these foure ends it is no benefit it is a judgement and correction of God upon us Therefore it is threatned as a judgement to wicked men Psal. 50.21 I will reproove thee and set thy sins in order before thee Therefore Iob complaineth of it as of a judgement Iob 13.26 Thou writest bitter things against me and makest me to possesse the sins of my youth And Paul prayeth against it 2 Cor. 12.8 I grant indeed it is such a judgement and correction as God useth most to exercise them by that are dearest to him and seeth it to bee most necessary for them as is plaine by the example of Iob 13.26 and of Paul 2 Cor. 12.7 But herein his mercy appeareth that as it is said of all other corrections upon his Church Esa 27.8 In measure thou wilt debate with it so it is in this 1. The Lord doth not let any of us see all our sins but so many of them as he seeth will be sufficicient for us to see for our saving humiliation and repentance Dealing with us in this case as Balak did with Balaam Num. 23.13 Thou shalt see but the utmost part of them thou shalt not see them all And 2. those that he is pleased to discover to us he doth not let us feele the full weight of them nor let us fully see the loathsomnesse of them Oh if the Lord should breake up the sinke that is in every one of our hearts and let us fully discerne and feele how much filth is in them we were never able to abide our selves but should every one of us become a Magormissahib as Ieremy calleth Pashur Ier. 20.3 4. a terrour to our selves If the Lord should let us feele the full weight of our sins certainely we were never able to beare it but should be overwhelmed by it See this not only in the sin of Cain and Iudas that were castawayes Gen. 4.13 Mat. 27.5 but in the sins also of Gods own people Heare what David saith of his sin Ps. 38.4 It is a heavy burden too heavy for me to beare And heare what Paul saith of the incestuous person 2 Cor 2.7 he was in danger to bee swallowed up with overmuch sorrow 1. Thinke of this thou wretched man to whom many foule sins seeme as light as a feather drunkennesse swearing whoring c. when the Lord shall but let thee throughly to see what thou hast done when he shall lay but any one of these sins unto thy charge and cause thee to feele the full weight of it hee shall need to inflict no other punishment upon thee but even to let thee see feele what thou hast done Ier. 2 19. Thine owne wickednes shall correct thee and thy back-slidings shall reprove thee Wickednes will burne like the fire Esa. 9.18 Hell it selfe hath no greater torment then that And this thou hast cause to looke for and knowest not how soone Num. 32.23 Thou hast sinned against the Lord and be thou sure thy sin will find thee out 2. Let us therfore beloved acknowledge it for a mercy of God that he doth give us the sight and sense of our sins so farre forth as is necessary to our saving humiliation and repentance but let us acknowledge it for as great a mercy that hee doth not let us see and feele our sins to the full so as we should be overwhelmed by it Lecture LXIX On Psalme 51.5 Septemb 18. 1627. THe second thing wherein the admirable goodnes of God appeareth unto us is this If we could rightly weigh what we were by nature we would see just cause to wonder at the power and goodnesse of God in this that there should bee any truth of grace in any of us Let us consider this first in generall in the whole worke of our conversion and of that change that is wrought in our hearts by the grace and spirit of God Secondly In every particular act of grace that we do discerne in our selves And for the first wee shall find the Apostle maketh this use of the Doctrine of originall sinne Ephes. 2.4 5. God who is rich in mercy for his great love wherewith hee loved us even when wee were dead in sinnes hath quickened us together with Christ by grace yee are saved As if hee had said this was nothing but meere grace this argued the riches of Gods mercy the greatnesse of his love to doe this When the people beheld the mighty workes that Christ wrought in giving sight to the blind and hearing to the deafe and speech to the dumbe and life to the dead it is said they were all amazed at the mighty power of God Luke 9.43 and as it is said Matth. 9.8 they marvelled and glorified God And the party himselfe whom Christ had restored to sight admired the worke of God upon himselfe and said Iohn 9.32 Since the world began was it not heard that any man opened the eyes of one that was borne blind But the worke that God hath wrought upon our hearts whom he hath converted and begun saving grace in is though not so sensible yet a farre greater demonstration of his power and goodnesse then any of those was and such as wee have much more cause to admire and glorifie God for Certainely it is as possible for a blackmore to change his skinne or a leopard his spots as the Prophet speaketh Ieremy 13.23 for a Camell to goe through the eye of a needle as our Saviour saith Luke 18.25 as for us to have a change wrought in our hearts But blessed bee God that the thing which is impossible with men hath beene possible with God as our Saviour there speaketh Luke 18.27 This admirable power of God is sensible and apparant in the conversion of some men of such I meane as have beene prepared for their conversion with legall terrours such as having beene notorious sinners before have beene by some strong hand of God changed suddenly In the conversion of such as Paul was that of a bloudy persecutour was of a sudden made not onely a disciple but a zealous preacher also Where hee that was even now a Wolfe and a Leopard was so chaunged that hee dwelt with the Lambes and lay downe with the Kids as the Prophet speaketh Esa. 11.6 All men will bee apt to take notice of and to admire the power of God in the conversion of such a man as Paul saith of himselfe Galathians 1.24 that the Churches glorified God in him But the worke of Gods power in the conversion of most men of such as have beene bred in the Church and
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
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
draw a man unto obedience and to a conscionable practise of that he knoweth if his knowledge be sound and saving Give mee understanding and I shall keepe thy law saith David Psalme 119.34 yea I shall observe it with my whole heart 3. It will effectually restraine from sinne and reforme the life of him that hath it They shall not hurt nor destroy in all my holy mountaine saith the Lord Esa. 11.9 for the earth shall be full of the knowledge of the Lord as the waters cover the sea As if he had said Where the true knowledge of the Lord doth abound it is not possible that any oppression or violence should reigne If yee have beene taught by him saith the Apostle Ephes. 4.21 22. as the truth is in Christ Iesus that yee put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts As though hee had said Whosoever hath beene taught of God to know Christ in truth must needs put off the old man Therefore also the Holy Ghost maketh ignorance the cause of all sinne calling all the sinnes which are pardonable and for which sacrifice was to bee offered by the law ãâã ãâã ãâã ãâã ãâã ignorances Hebrewes 9.7 the lusts wee had when wee were in ignorance 1 Peter 1.14 and workes of darkenesse Ephesians 5.11 Yea hee ascribeth all the ungraciousnesse and wickednesse of men to their want of knowledge and understanding There is none that understandeth saith the Apostle Rom. 3.11 there is none that seeketh after God Why are men so profane that they never seeke peace with God Surely their brutish ignorance is the cause of it Why are men in their hearts and lives so alienated from all goodnesse The Apostle will tell you the true cause Ephes. 4.18 They have their understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart If any man shall object and say That this is contrary to all sense and experience For all sin doth much more abound now in these daies of light then it did in times of greatest darknesse and blindnesse and in what places now is all outragious sinne so rife as in those where there is most teaching and where knowledge doth most abound To this I answer in the words of the Apostle Romanes 3.4 Yet let God bee true and every man a liar Certaine it is because God hath said it that not knowledge but the want of knowledge is the cause of all the wickednesse of these daies of these places of these persons that you speake of 1. Many that live in these daies of light and in places where the light shineth most bright are blind and receive no benefit by the light They are as ignorant as those that live in the darkenesse of Egypt They love darkenesse more then the light yea they hate the light as our Saviour speaketh Iohn 3.19 20. For this cause God giveth them up unto vile affections as the Apostle speaketh of the Gentiles Romanes 1.26 And marke what he addeth verse 28 29. As they regarded not to know God God gave them up to a reprobate minde to doe those things that are not convenient being filled with all unrighteousnesse fornication wickednesse covetousnesse maliciousnesse full of envy murder debate deceit malignity whisperers c. And if God were so severe against them that regarded not but despised the light of nature what must he needs bee against them that regard not but despise the light of his glorious Gospell Marvell not though such men be more outragiously lewd or at least more senslesse and obdurate more hardly moved and brought unto repentance then any other men in the world 2. Though it cannot bee denied but many a wicked man hath knowledge For so the Apostle speaketh of the hypocriticall Iew Romanes 2.18 Thou knowest his will and approvest the things that are more excellent being instructed out of the law and verse 20. Thou hast the forme of knowledge and of the truth in the law As if he should say Thou hast the knowledge of the will of God as it is revealed in his Word yea thou art expert in the whole body of true religion gathered out of the law of God and in thy judgement approvest of it yet of him wee may say as the Apostle doth 1 Corinthians 8.2 Hee knoweth nothing yet as hee ought to know Their knowledge is not true saving and spirituall knowledge They were never taught of him as the truth is in Iesus as the Apostle speaketh Ephesians 4.21 Their knowledge swimmeth in their braine it soaketh not into their heart In their hidden part God never made them to know wisedome as he did David heere But of this wee shall say more when we come to the uses of this Doctrine Lecture XCVI On Psalme 51.6 Septemb. 2. 1628. IT followeth now that wee proceed to shew you what uses this Doctrine may serve us unto And they are principally two First To exhort and stirre us up unto a duty wee owe both unto others and to our selves Secondly To reprove us for neglect of duty in this kind That which wee are heere to bee exhorted unto is First of all a duty that wee owe unto others Secondly a duty that every one of us oweth unto himselfe And for the first Branch of this Exhortation it concerneth three sorts 1. All of us in generall 2. Such of us as are masters of families 3. Lastly Such of us especially as are Ministers of the Gospell For the first Seeing as wee have heard knowledge is both the foundation and the seed of all other graces wee are bound to desire and procure so farre as in us lieth that all men may have the meanes of knowledge It cannot be denied nor doubted of but we are all bound to pity and commiserate the estate of all wicked men even of Turks and Indians of Iewes and Papists of the most dissolute and profane men we are bound I say to pity their estate and unfeinedly to desire and pray for their salvation I exhort saith the Apostle 1 Tim. 2.1 that first of all supplications prayers and intercessions bee made for all men And that prayer which the Church maketh Psalm 67.3 and to expresse the vehemency of her desire therein repeateth againe verse 5. should doubtlesse bee the prayer of every good soule Let the people praise thee ô God yea let all the people praise thee As if shee had said Oh that all people even the worst men that live upon earth might bee brought to honour and worship thee aright And the very summe and effect of all the three first petitions of the Lords prayer Matthew 6.9 10. is no more but this Oh that thy great name may be knowne and duly honoured every where that all that thou hast appointed to save may come in and become thy subjects and servants and so live as becommeth thy subjects and servants to doe So that
Iacob saith the Prophet Psal. 78.5 and appointed a law in Israel which hee commanded our fathers that they should make them knowne unto their children All parents you see are commanded to instruct their children themselves in the law of God 2. Wee are bound to bring our children and servants with us to the publique meanes of knowledge and instruction When Elkanah went to the house of God in Shilâh 1 Sam. 1.21 his manner was to take his whole family with him 3. We are bound to examine our children and servants what they have learned and how they have profited in knowledge by that which hath beene taught them For this we have the example of the best master of a family that ever was Matth 13.51 For though many that have beene from their childhood brought up thus in the knowledge of religion for the present seeme to be as void of grace as any other yet is not our labour lost for if they belong to God even this dead and senslesse knowledge which they have gotten by these our endeavours will be of good use unto them one day and a great advantage unto them when the time of their visitation shall come as there is good use of laying the wood together in the chimney before-hand though it will not burne till fire be put to it So that knowledge which the Iewes learned of Iohn the Baptist concerning Christ though for the present they regarded it not but rather were offended at it yet in the day of their conversion it proved a great advantage unto them and helpe unto their faith Iohn 10.41 42. Thirdly and lastly Seeing knowledge is both the foundation and seed of all other saving graces wee that are ministers must be exhorted to make it our first and chiefe care to bring the people to knowledge to ground and stablish them in it True it is this is not all that we have to doe we must apply as well as teach Hee that prophesieth saith the Apostle 1 Cor. 14.3 speaketh unto edification and exhortation and comfort Wee must labour to worke upon the heart and affection as well as upon the understanding Speake to the heart of Ierusalam saith the Lord Esay 40.2 Yet is this our first and chiefe worke to open the eyes of Gods people and to turne them from darknesse to light as the Lord told Paul Acts 26.18 to worke upon their understanding and to bring them to knowledge As he is said to bee a pastor according to the Lords owne heart Ieremy 3.15 that feedeth the people with knowledge and understanding That is that that feedeth the soule The Preachers chiefe care must be to teach the people knowledge Eccl. 12.9 The minister then that hath taken the charge of soules upon him and would approve himselfe to be a pastor according to Gods owne heart and liking must doe these things First He must hold himselfe bound to catechise as well as to preach and count catechising a chiefe part of his ministery The Apostles the great master builders tooke this course they taught first the chiefe principles of religion and laid that as a foundation to all their preaching Heb. 6.12 The Romans had a forme of Doctrine a catechisme delivered unto them this way Rom. 6.17 And so had other Churches also that the Apostles did plant Hold fast the forme of sound words saith the Apostle 2 Tim. 1.13 which thou hast heard of me Secondly Hee must not content himselfe to teach diligently but hold himselfe bound also to teach plainely that the people may understand the text that hee handleth understand how his Doctrine riseth from it understand how it is confirmed by the word Thus is the preaching of the Levites commended Nehem 8.7 8. They caused the people to understand the law they gave the sense and caused the people to understand the reading Thus it is said of Moses that hee laid before their faces all the words that the Lord had commanded him Exodus 19.7 Hee made all things most plaine and evident unto them Thirdly We must lay a good foundation of Doctrine for all our exhortations and reproofes and deale substantially and soundly in our ministery Be instant saith the Apostle 2 Tim. 4.2 reprove rebuke exhort but do it with all long suffering and doctrine Fourthly and lastly We must study and take paines for our sermons It is said of Ezra 7.10 that hee prepared his heart to teach in Israel statutes and judgements hee studied much Because the preacher was wise saith Solomon Eccles. 12.9 10. he still taught the people knowledge yea hee gave good heed and sought out and set in order many parables The preacher sought to find out acceptable words and that which was written was upright even words of truth I know well there is a great difference betweene that preacher and the best of us for hee spake and wrote by divine and immediate inspiration but that addeth much to the strength of the proofe I bring from this place For 1. If hee gave good heed to that he taught and sought out and set in order his parables was carefull both to find out good matter and to deliver it in a plaine and good method if hee had such need to take these paines If Paul the Apostle 2 Timothy 4.13 had such need of bookes and of his parchments too which may appeare to bee note-bookes of his owne making the Syriak translateth it the bundle of writings folded up together for they used then parchment to write in as wee doe paper now how much more need have wee who may expect no immediate inspirations as they had but must attaine all the knowledge wee have by reading and meditation and prayer to God for his blessing upon these ordinary helpes both to have bookes to read and note-bookes and common-place bookes of our owne and to study hard that wee may bee well furnished and prepared for this worke 2. His reasons concerne us as much as him For 1. we must still teach the people knowledge strive to teach them more then they knew before and bee as good stewards bringing forth new as well as old Matthew 13.52 2. We must labour to find out acceptable words such as may give our hearers content and make them delight to heare us 3. Yet not by humouring them but by words of truth And this cannot bee done without study Lecture XCVII On Psalme 51.6 Septemb. 9. 1628. WEE proceed now unto the second branch of the exhortation which is to stirre us up unto a duty that every one of us oweth to his owne soule And that is no other then that very exhortation the holy Ghost giveth us Pro. 4.5 Get wisedome get understanding And verse 7. Wisedome is the principall thing therefore get wisedom and with all thy getting with all that thou hast gotten with all thy wealth and substance get understanding Now when I exhort you to get knowledge and understanding I desire to perswade you unto these two things First That you would
in Christ Iesus That hee telleth us in the next words verse 22. that ye put off concerning the former conversation the old man and be renewed in the spirit of your minde and put on the new man which after God is created in righteousnesse and true holinesse As though he had said Every one that hath learned Christ aright and is taught of God hath true and sanctified knowledge in him cannot but forsake his old sins and become a new man It is such a knowledge of God as whereby wee are changed into the same image as the Apostle speaketh 2 Cor. 3.18 from glory to glory even as by the spirit of the Lord. See this briefly confirmed in both the parts of true godlinesse that is to say both in eschewing of evill and in doing of good For the first Heare what the Lord saith Iob 28.28 To depart from evill is understanding As if he had said This is the onely right knowledge sanctified and saving understanding that hath power in it to kill sin in a man to make him forsake all knowne sins Yea the knowledge of Gods Word if it be a Gods teaching will make a man not onely to eschew evill but to doe it out of a zealous hatred of sin Through thy precepts I get understanding saith David Psal. 119.104 therefore I hate every false way As if he should say The more my knowledge in thy Word increaseth to more my hatred to every sinne increaseth likewise See this also in the other part of godlinesse In doing of good A man of understanding walketh uprightly saith Solomon Pro. 15.21 If wee know any duty God requireth of us with a sanctified knowledge we cannot but make conscience of the practise of it yea practise it with uprightnesse and sincerity of heart A good understanding saith David Psal. 111.10 have all they that doe his commandements As if hee had said That and that onely is good understanding sanctified and saving knowledge that draweth a man to obedience to the practise of that he doth know So the Lord speaketh of the knowledge that was in good Iosiah Ier. 22.16 He judged the cause of the poore and needy was not this to know me saith the Lord As if he should have said This was sound and sanctified knowledge indeed that made him conscionable in the duties of his particular calling This wisedome that commeth from above as the Apostle speaketh Iames 3.17 this knowledge that is of Gods teaching is first pure then peaceable gentle easie to be intreated full of mercy and good fruits Let me now make some application of this in two points First To stop the mouthes of Papists and others that object our religion cannot be the truth because it bringeth forth no better fruits it reformeth not the lives of them that professe it most and have most knowledge in it that cry out against all profession and following after the meanes of knowledge because many that know most are worse men then any other To these men I have three things to answer First That our religion may be the true and holy religion of God though they that professe it bee most lewd and wicked men For so was the religion that Christ and his Apostles taught though Iudas who was both a professour and a preacher of it were so lewd a man Secondly That our religion and every principle and doctrine in it even those that are most slandered to tend unto licentiousnesse the doctrine of predestination of conversion by grace onely of justification by faith alone of certainty of salvation of finall perseverance is so holy such an enemie to all sin so effectuall to reforme the heart and life of a man as it is not possible for him that truly understandeth and beleeveth it but his heart and life must needs bee reformed by it Even such a religion as the Apostle describeth and calleth 1 Tim. 6 3. A doctrine which is according to Godlinesse Thirdly That such professours of it at whose lives they stumble so what shew so ever they make of knowledge in it though they professe it yet they doe not indeed understand and beleeve it they have no true and sound knowledge in it for they are sensuall and not having the spirit Iude 19. And it is not flesh and bloud that can reveile these things unto a man as our Saviour teacheth Matth. 16.17 But there is a spirit in man saith Elihu Ioâ 32.8 and the inspiration of the Almighty giveth them understanding He that liveth in any knowne sinne understandeth nothing aright in our religion Of every such a one be he never so learned that may be said which the Holy Ghost speaketh of the harlot Pro. 9.13 He is simple and knoweth nothing He that maketh not conscience of every commandement and duty that God hath enjoyned him in his generall or particular calling hath no sound and true knowledge of God or of religion in him He that saith I know him saith the Apostle 1 Ioh. 2.4 and keepeth not his commandements is a lyar and the truth is not in him Secondly Let me apply this by way of exhortation unto every one of you Labour to feele the knowledge thou hast gotten out of Gods Word to bee a powerfull and effectuall knowledge in thee that it ruleth and mastereth thee so as thou darest not goe against it darest not but obey it Not onely in grosse and great sins but even in smallest even to the reforming of thy choller and moderating of thy passions He that hath knowledge spareth his words saith Solomon Pro. 17.27 and a man of understanding is of a coole spirit Els 1 thou canst have no comfort in all thy knowledge if it be not powerfull to restraine thee to reforme thee Iohn 13.17 If ye know these things happy are ye if ye doe them As if he had said not els It is no happinesse to have knowledge carnall knowledge naturall knowledge that is not sanctified not effectual 2. The more thou hast of it the more it will increase thy sinne Iames 4.17 He that knoweth to doe well and doth it not to him it is sinne And consequently the more thou hast of it the more extreame shall thy condemnation and torment be You know the saying of our Saviour Luke 12.47 The servant that knoweth his maâsters will and doth it not shall bee beaten with many stripes And so it is with Saâan who as he knoweth more in religion then any man and is therefore called ãâã ãâã ãâã ãâã ãâã so shall his torments be greater then any mans both in the life to come Matth. 25.41 those unspeakable torments are prepared chiefly for him and his angels and even in this life also his knowledge increaseth his torments The divels beleeve and tremble saith the Apostle Iames 2.19 The certaine knowledge he hath of things revealed in the Word worketh unspeakable horâours in him O glory not in that knowledge that hath no power in it to reforme thee but tremble to thinke how
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
and let us goe into the mountaine of the Lord to the house of the God of Iacob and he will teach us his waies and we will walke in his paths There is I confesse a kind of knowledge in religion which a man may attaine unto and to a great measure of it also by his owne study and reading though hee never frequent Gods Sanctuary nor regard the publique ministery of the Word at all but a sanctified and saving knowledge that man shall never be able to attaine unto That which the Apostle saith of faith Rom. 10.17 Faith commeth by hearing he saith in another place of every saving grace of Gods sanctifying spirit and consequently of saving knowledge Gal. 3.2 This onely would I learne of you received ye the spirit by the workes of the law or by the hearing of faith that is the doctrine of faith preached The ministery of the Gospell is the ministration of âhe spirit as the Apostle calleth it 2 Cor. 3.8 So that in this respect the old sentence holdeth true auditus est sensus disciplinae of all the senses God hath given to man hearing even hearing of the Word preached is the sense whereby we get knowledge saving knowledge especially In which respect we shall find that when the Prophet speaketh of Gods mighty worke in the conversion of a man who was by nature both blind and deafe he useth to joyne these two workes together the opening of the eyes and opening of the eares too Esa. 35.5 Then the eyes of the blind shall be opened and the eares of the deafe shall be unstopped Yea he oft putteth the opening of the eare before the opening of the eyes In that day shall the deafe heare the words of the booke saith he Esa. 29 18. and the eyes of the blind shall see out of obscurity and out of darknesse And 42.18 Heare ye deaf and looke ye blind that ye may see To teach us two things 1. That God doth never use to open his eyes and to give him saving knowledge whose eares he doth not also open and make both willing to heare and able also to heare profitably 2. That he usually openeth the eare first and maketh a man a hearer a conscionable hearer before he open his eyes and bring him to any cleare and saving understanding of his will Certainely even we that are preachers though we have greater helps to bring us to knowledge then other men yet shall we never attaine to a cleare a certaine a sanctified knowledge of the things we teach if we dispise the ordinance of God if God have not as well opened our eares as either our eyes or our lips if he have not made us both willing and able to heare conscionably In which respect also we find that though the Apostles had both their calling and gifts immediately from God yet Christ thought it fit to have them with him during the whole time of his ministery that they might bee continuall and constant hearers of his Sermons as well as eye-witnesses of his workes and miracles of his passion and resurrection and saw it good even by this meanes to bring them to knowledge and to prepare them and make them fit to preach well And the Apostle noteth this for the credit of their doctrine and ministery Hebrewes 2.3 that they were hearers of Christ themselves At the first saith he it was spoken by the Lord and was confirmed to us by them that heard him Two reasons there bee given for this why the frequenting of a sound ministery is the chiefe mean of all other to bring a man to saving knowledge First In respect of the gifts God hath bestowed on his Ministers that is to say the gift of interpretation and application of the Word which are great and effectuall helps to breed knowledge in men The manifestation of the spirit saith the Apostle 1 Corinthians 12.7 is given to every man to profit withall As if he had said There is not the meanest faithfull Minister in the Church but some gifts of Gods spirit doe manifestly appeare to be in him which as hee ought to use to the profit of the Church so the Church may receive profit by them Nay there is not the best preacher of us all but wee may profit by hearing of the meanest of our brethren if the fault be not in our selves Secondly But the chiefe reason of the point is this that God hath beene pleased to ordaine this to be the meanes whereby hee will worke all saving grace and consequently this in the hearts of his elect and to promise to worke with and blesse this above all other It hath pleased God saith the Apostle 1 Cor. 1.21 by the foolishnesse of preaching to save them that beleeve And even as God under the law promised his people that he would meet them in the Sanctuary and declare himselfe to be present there in a more comfortable manner then in any other place in the world Exod. â9 42 And David saith Psal. 6â 1 2. his soule thirsted to see God so as he had seene him in the Sanctuary So hath God promised to be present in a speciall manner in the publique ministery of his Gospell and meet his people there I will be with you saith Christ Matth. 28.20 to the end of the world And to blesse them in their hearing Pro. 8.34 Blessed is the man that heareth me and Esa. 55.3 Heare and your soule shall live and Mar. 4.24 To you that heare more shall be given And these promises of God every conscionable hearer that commeth so prepared to this ordinance of God as you have heard with sense of his owne ignorance and with an humble heart may and ought to beleeve and expect the performance of them to himselfe and even claime and challenge them at the hands of God And although alas many that heare much because they come not thus prepared nor heare conscionably receive no good by it at all and so discredit this holy ordinance yet wisedome is justified of her children Luk. 7.35 and daily experience proveth that the onely men that attaine to a sound and setled knowledge of the truth whom no Papist nor other seducer can pervert are they that have beene constant and conscionable frequenters of a sound ministery And of them that have beene seduced it may bee said for the most part as the Prophet speaketh Ezek. â4 â they were scattered and divided from the rest of the flocke because there was no shepheard they had no sound and ordinary ministery to depend upon This being so Let me exhort every one of you beloved 1. To know your owne happinesse such of you as doe enjoy the benefit of a sound ministery prize it be thankfull for it Though God should give you the bread of adversity and the water of affliction as the Prophet speaketh Esa. 30.20 yet so long as your teachers are not removed into a corner any more but your eyes may see your teachers in the solemne
and his covenants of promise were made knowne to them by the Gospell they could have no hope at all to be saved Nay it is the preaching and ministery of the Gospell that is the onely sufficient meanes of conversion the meanes that God hath ordained to worke saving grace by that is the power of God unto salvation as the Apostle calleth it Rom. 1.16 Every man that hath heard and hath learned of the father saith our Saviour Iohn 6 45 commeth unto mee No man can come to Christ till he bee taught of God and drawne by him unto Christ. And the meanes God useth to teach and draw men by is the hearing of his Gospell preached which made the Apostle say Rom. 10.14 How shall they beleeve in him of whom they have not heard and how shall they heare without a preacher Now sufficient meanes I call the Gospell and the preaching thereof because 1. It is the meanes God hath ordained to worke by 2. Because no other outward meanes are needfull for the effecting of this worke The meanes which is the onely sufficient meanes of conversion as you have heard the onely meanes God hath ordained to worke saving grace by God did never vouchsafe unto all men never I say For 1. before Christs comming God denyed his word to the greatest part of the world and made it the speciall prerogative of the Iewes that to them were committed the Oracles of God as the Apostle speaketh Rom. 3.2 Hee shewed his word unto Iacob saith the Prophet Psal. 147.19 20. his statutes and his judgements unto Israel hee hath not dealt so with any nation No not so clearely may some say not so plentifully nay saith the Psalmist as for his judgements in his word and statutes they have not knowne them In those dayes hee suffered all nations to walke in their owne wayes as the Apostle speaketh Actes 14.16 2. In Christs owne time this restraint continued and the Gospell was still denyed to the Gentiles Goe not into the way of the Gentiles saith he to his Apostles Mat. 10.5 and into any city of the Samaritanes enter yee not 3. Though after Christs ascension this partition wall betweene the Iewes and Gentiles was broken downe and the Gospell went into all the world as the Apostle speaketh Col. 1.6 and was preached to every creature as hee saith verse 23. that is to the Gentiles as well as to the Iews without difference Their sound of the Apostles Doctrine and ministery went into all the earth as hee saith Rom. 10.18 and their words unto the ends of the world There was no nation or language in which the Gospell was not then preached Yet neither at that time was the Gospell preached to all men God did not vouchsafe this mercy to every village or city much lesse to every person no not in that age But even as the Lord sometimes disposed of the materiall raine as hee saith Amos 4.7 I caused it to raine upon one City and caused it not to raine upon another Citie one piece was rained upon and the piece whereupon it rained not withered Even so did he then of this heavenly raine the ministery of his Gospell some places hee bestowed it on and some he denyed it unto The Apostles notwithstanding the generall charge to goe and teach all nations Mat. 28.19 yet were forbidden of the holy Ghost to preach the word in Asia as wee read Act. 16.6 7. and when they assayed to goe into Bytâinia the spirit suffered them not Now let every one of us consider well this second point One chiefe cause why wee doe so much under-vallue the Gospell we rejoyce not in it wee are unthankefull for it is this that though wee thinke it a gift and blessing of God yet we account it but a common gift and the common blessings of God though they bee never so great affect us but a little Thinke therefore well of this that thou hast heard and let mee say unto you as our Saviour saith unto his Disciples though to another purpose Iohn 4.35 Behold I say unto you lift up your eyes and looke upon the regions Consider that God hath denyed his Gospell to the greatest part of the world by farre that a thicke and palpable darkenesse is over all Egypt as Exodus 10.21 23. and that England and a few places more are the onely Goshen where the light remaineth Consider how many places are still denyed this mercy of a sound ministery which thou and the place thou livest in dost enjoy Consider lastly that neither thou nor the place thou livest in should have enjoyed this blessing at all if either thou wert not one of Gods Elect thy selfe or at least that in the place thou livest in God hath some of his Elect yet to bee gathered The Lord of the harvest never sent forth his labourers to worke in any field when hee had no corne to get Consider these things I say and consider them well and thou wilt no longer account the ministery of the Gospell a common blessing thou wilt esteeme even the outward calling thou hast by the ministery of the word as a rare and singular favour of God thou wilt admire Gods mercy in it and bee more thankefull for it Thirdly and lastly As to have the meanes of grace that are sufficient to convert a man is the gift of God and as it is no common gift so is this a most free gift of God nothing that the best man in the world is able to doe can deserve that God should give him his grace or so much as sufficient meanes to bring him unto saving grace The good use that the Lord seeth any have made of the light of nature the morall and civill lives that they have led hee hath no respect unto in this case neither is hee moved thereby to give them the meanes of grace rather then unto others Hee hath called us with an holy calling saith the Apostle 2. Tim. 1.9 and that word comprehendeth not the inward calling only but even the outward also not according to our workes but according to his owne purpose and grace nothing but his owne free grace and good pleasure moved him to doe it And the experience of all ages hath proved this to bee true that the Lord passing by such as have best used the light of nature hath given his Gospell and the meanes of salvation unto farre more wicked people then they were Thus the Lord speaketh to the Prophet touching Israel Ezek. 3.5 7. Thou art not sent to a people of a strange speech and of an hard language but to the house of Israel Not to mâny people of a strange speech and of an hard language whose words thou canst not understand surely had I sent thee to them they would have hearkned unto thee But the house of Israel will not hearken unto thee for they will not hearken unto me for all the house of Israel are impudent and hard-hearted And of Iudah it is said Ezek.
it was God alone that begot us by it This made that Convert mentioned 1 Corinthians 14.24 25. when hee had felt in the hearing of Gods Prophets and Ministers the searching and piercing power of the Word in his heart to fall downe on his face and to worship God and to professe God is in you of a truth As if he had said Certainely God is in your ministery it is not in the words that I have heard you speake nor in your manner of uttring and delivering of them that my heart hath beene so mightily wrought upon but in the divine power of God that speaketh in and by you So the Apostle telleth the Corinthians 2 Cor. 13.3 it was Christ that spake in him who to them-word was not weake but was mighty in them As if he should say It was not I nor any thing that I said when I preached to you but Christ that spake in me that was so mighty in your hearts to convert them But then from hence there ariseth a second Question What Is the Word and the ministery thereof in it selfe but as a dead instrument or toole that God worketh by Is it but as a truncke through which Christ speaketh Is there no more vertue and power then so in the Word it selfe My answer to this Question must have two parts For 1. I must shew you what vertue and power the Word hath in it selfe 2. What vertue and power it hath not For the first It cannot be denied but that there is some vertue and power in the Word it selfe and in the ministery thereof For First There are in the Word most strong and effectuall arguments to move and perswade men both unto repentance and unto faith It setteth before men life and death blâssing and cursing as Moses speaketh Deut. 30.19 And Agrippa was almost perswadad to be a Christian by hearing of that which Paul spake concerning Christ Acts 26.28 Secondly Some doctrines that Gods Ministers teach out of Gods Word are more effectuall to perswade and move and worke upon the affections then other some are Which maketh the Apostle give speciall charge both to Timothy and to Titus also for teaching and pressing some Doctrines above others These things command and teach saith he 1 Tim. 4.11 and Tit. 2.15 These things speake and exhort and rebuke with all authority Thirdly and lastly There is much force this way even in the manner of handling and delivering of the Word Some of Gods servants are men of so excellent gifts such as Apollos was said to have beene Acts 18.24 25. so eloquent men and mighty in the Scriptures and fervent in spirit that no man almost can heare them but he must needs understand them and be affected with that that they teach But the second part of my answer to this second Question is That the power to convert the soule of any man lieth neither in the excellency of any teachers gifts no not in the Doctrine and Word of God it selfe but in the spirit of God onely that worketh by these meanes And thus the Apostle who had said as you have heard that he was the Corinthians father he had begotten them to Christ they were his worke interpreteth himselfe in other places He ascribeth all the power that was in his ministery though both his doctrine doubtlesse and his manner of deliuering it his ministeriall gifts were most excellent yet he ascribeth all I say to the worke of Gods spirit onely My preaching was saith he 1 Cor. 2.4 in demonstration of the spirit and of power As if he had said It was such as the power of the spirit was evidently to be seene and felt in it all the power that it had was from the spirit And 2 Cor. 4.7 he saith that the excellency of that power that was in his and his fellow Apostles ministery was wholly of God and not of them The weapons of our warfare saith he 2 Cor. 10 4. are mighty through God As if he had said All that mighty power that is in our ministery to pull downe strong holds and cast downe imaginations and every high thing that exalteth it selfe against the knowledge of God and to bring into captivity every thought to the obedience of Christ is from God alone Yea he professeth in another place that he durst not for his life ascribe any thing to himselfe in this worke of converting men to God by his ministery I will not dare saith he Rom. 15.18 to speake of any thing which Christ hath not wrought by me to make the Gentiles obedient both in word and deed As if he had said That the Gentiles that heard me were brought to that obedience and reformation God forbid I should say or thinke it was my doing I dare not for a world say so No no it was Christ and hee alone that did worke it by me as by his poore instrument Nay when he had said 1 Cor. 3.6 that he as an Apostle and master workman had planted and Apollos as an Evangelist and under workman had watered the plants that he had set he addeth not onely that it was God that gave the increase all the successe and fruit of their labours was from God alone but he addeth further verse 7. so then neither is he that planteth any thing nor hee that watereth but God that giveth the increase As though he should say As excellent as the gifts of these men were they did nothing in this worke the whole glory of it was to be â given unto the Lord alone And thus have you seene the first point I propounded confirmed unto you that it is of God onely that the meanes of grace become effectuall unto the conversion of any man And now let us come to the second point which I propounded unto you for the proofe of the Doctrine This worke of Gods spirit in making the meanes of grace effectuall in them that enjoy them is no common worke This powerfull and effectuall grace is not given of God to every man to profit by the Word unto his conversion For first It is expressely said of some Iohn 6.41 45. that this was the cause why they profited not by Christs ministery but murmured against him and his Doctrine because his father did not draw them because they were not taught of God And Iohn 12.38 They beleeved not that the saying of Esaias the Prophet might be fufilled which he spâke Lord who hath beleeved our report and to whom is the arme of the Lord revealed 1. The arme of the Lord was not revealed to them no not in Christs ministery the mighty spirit of God did not work with the Word in their hearts 2. That was the cause why they did not beleeve and profit by the Word 3. That the onely cause why they were not converted was not because they would not themselves but because the Lord did not give them that grace whereby they should be converted Secondly It is expressely said that Gods intent and
saith Iob. 32.8 There is a spirit in man and the inspiration of the Almighty giveth them understanding Of this knowledge our Saviour saith to Peter Matth. 16.17 Blessed at thou Simon Bar-jona for flesh and bloud hath not reveiled it unto thee but my father which is in heaven Why what was it that Peter had the knowledge of Surely this as you shall find verse 16. That Iesus was Christ the sonne of the living God And could not this bee knowne without the inspiration of the Almighty Why Satan himselfe knew thus much as you shall find Marke 5.7 Yes but he knew it onely with a literall and historicall knowledge he knew it not with that full assurance with that spirituall understanding hee knew not the goodnesse the sweetnesse and power of that truth as Peter did So the Apostle saith Ephes. 4.20 21. No man hath learned Christ no man can know him rightly till he have heard him and beene taught by him Though he have heard and beene taught by the best preachers in the world if hee have not heard Christ by his spirit speaking to his heart if he have not had this inward and powerfull teacher hee can never know Christ aright And that is it which our Saviour also speaketh Iohn 6.45 It is written in the Prophets and they shall bee all taught of God every man therefore saith hee that hath heard and learned of the father commeth unto me and none but he And thus have I finished the first point I propounded for the proofe of the Doctrine No man is able without the supernaturall grace of Gods spirit to attaine unto that knowledge of the truth as is sufficient unto his salvation Now for the second point That this supernaturall grace of Gods spirit is not actually vouchsafed unto all that enjoy the meanes of instruction all are not thus taught of God is alas so evident in dayly experience that it were folly to spend time in prooving of it This as it is a miraculous and extraordinary worke of God God who commanded light to shine out of darkenesse saith the Apostle 2 Cor. 4.6 hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ As mighty a worke as the creating of light at the first when there was nothing but darkenesse upon the face of the deepe Gen. 1.1 2. as mighty and miraculous a worke as the opening of the eyes of them that were borne blind which could never be done but by the divine power Since the world beganne saith the man that had bin blind Iohn 9.32 was it not heard that any man opened the eyes of one that was borne blind As I say it is a mighty and extraordinary and miraculous worke of God so is it a rare worke also To you it is given saith our Saviour to his Disciples Matth. 13.11 to know the mysteries of the Kingdome of heaven but to them it is not given Though the Lord command us to teach all men Matth. 8.19 he will not teach all men himselfe What man is hee that feareth the Lord saith David Psal. 25.12 him shall be teach the way that hee shall choose As if hee should say Hee will teach none but such as by his holy spirit hee doth also effectually convert and sanctifie such and none but such shall ever attaine to a certaine and spirituall understanding of Gods truth The secret of the Lord saith David Psalme 25.14 is with them that feare him and hee will shew them his covenant The mystery of God saith the Apostle Col. 1.16 is now made manifest as cleare as the light but to whom to his Saints saith hee and to none but them Certainly the Lord himselfe hath nothing so many hearers nothing so many schollers as we his poore servants have Many are called but few are chosen saith our Saviour more then once to his hearers Mat. 20.16 12.14 Now for the third and last point that I propounded That no cause no reason can be given why God by his holy spirit should teach and give saving knowledge to one rather then to another but only the good pleasure and will of God That he denyeth this mercy to the most yea if he had denyed it to all men there had bin cause and reason enough to be found for that in man himselfe But that he vouchsafeth it to some rather then to others of that no reason at all can bee found in man himselfe but of that we must say as our Saviour doth Mat. 11.26 Even so father for so it seemed good in thy sight And with the Apostle Eph. 1.9 He hath made knowne to us the mystery of his will according to his good pleasure which he had purposed in himselfe Lecture CIIII. On Psalme 51.6 Novemb. 25. 1628. NOvv it followeth that wee proceed unto the grounds and reasons of the Doctrine That it is so we have heard it proved sufficiently but now why it is so yea why it must needs be so that whatsoever goodnesse whatsoever soundnes of knowledge is in any man must be ascribed wholly to Gods grace and nothing to man himselfe that remaineth to be enquired into And we shall find in the holy Scriptures two principall reasons given of this the one of them respecteth man and the other the Lord himselfe For the first Every man by nature is not onely utterly void of all true goodnesse of all sound knowledge and understanding but unable also either to doe anything that might move God to give him his grace or to desire it or to receive and accept of it when it pleaseth the Lord to offer it unto him or to withstand and repell it when God is pleased thereby to enlighten and convert his heart For in all these respects hee is neither better nor worse then a dead man Thus speaketh the holy Ghost not only of such as have bin notorious and grosse sinners of such as by their lewdnesse may be thought to have extinguished in themselves that light and goodnes that was in them by nature Such a one was the prodigall of whom his father saith Luk. 15.24 This my sonne was dead And those widowes the Apostle speaketh of 1 Tim. 5.6 She that liveth in pleasure in wantonnesse he meaneth as appeareth ver 11. is dead while she liveth But of all naturall men indefintely the Holy Ghost speaketh so Let the dead bury the dead saith our Saviour Matth. 8.22 Even of them that God loved before all eternity and ordained unto life the Holy Ghost speaketh thus The elect Ephesians were dead men by nature Ephes. 2.1 And the elect Colossians were dead men by nature also Col. 2.13 Yea of them that have beene most civill and morall men that have lived most unblameably in whom the light of nature and the remnants of Gods image that any naturall man can have did most abound even of them I say the Holy Ghost speaketh thus that in their naturall estate they were no better
faith of the son of God And Heb. 10.38 The just shall live by saith And in respect of this want of all spirituall life the naturall man is truly said to be dead in trespasses and sinnes and the man that is converted is truly said by the Apostle Rom. 6.13 to be made alive from the dead And this shall suffice to be spoken of the first reason and ground of the Doctrine The conversion of a man is to bee ascribed wholly unto God there is nothing in man himselfe to further or helpe forward this worke but that which the Scripture speaketh to abase and vilifie man may be applied to this case principally Cease ye from man whose breath is in his nostrills saith the Prophet Esa. 2.22 talke no more of his abilities put no confidence in any thing that is in him for wherein it he to be accounted of And 40.17 All nations before him in this case especially are as nothing and they are counted to him lesse then nothing and vanity Now the second reason and ground of the Doctrine respecteth the Lord himselfe For if we will consider the hand that the Lord hath in the worke of mans conversion we shall easily discerne good reason why this work must needs bee wholly ascribed unto the Lord and neither in whole nor in part unto man himselfe For first If any man shall say It is absurd and against all reason to say that the grace of God in mans conversion is so powerfull as it admits no other resistance I will answer him It is not absurd it is most agreeable to reason because the power of God who is the doer of this mighty worke is such as no man can withstand If God be pleased to shew his power in this worke who shall resist it I will worke and who shall let it saith the Lord Esa. 43.13 Hee doth according to his will saith the Prophet Daniel 4.35 in the army of heaven and among the inhabitants of the earth and none can stay his hand Yes say they it is not to be doubted but the power of God is irresistible but God is not pleased to shew his almighty power in the conversion of a man but to worke it onely by his Word and by the sweet motives and perswasions that are contained in it But to this I answer Yes God sheweth and exerciseth his omnipotent power in the conversion of a man as much as ever he did in any other of his most mighty and miraculous workes When a strong man armed keepeth his pallace saith our Saviour Luke 11.21 22. his goods are in peace till a stronger then hee come upon him and overcome him Certainely while we were in our naturall estate Satan like a strong and armed man had us in his possession if a stronger then he had not come if the Lord himselfe had not shewed his almighty power in delivering us wee had never beene converted any of us Therefore the Apostle saith 2 Pet. 1.3 that God by his divine power hath given us all things that pertainâ to life and godlinesse True grace was never wrought in any but by a divine power Yea the Apostle plainely telleth us Ephesiansâ 19 20. that no man is brought unto true faith but by the working of Gods mighty power yea hee calleth it the exceeding greatnesse of Gods power that worketh faith in a man yea he saith God sheweth and exerciseth no lesse power in this worke then hee did in raising Christ from the dead And therefore the grace of God in mans conversion must needs bee most powerfull there is great reason you see for it why it should bee so Secondly If any man shall aske me a reason for this Why God should give the meanes of grace to one and deny them unto another why to one that enjoyeth the meanes hee should give effectuall grace to profit and bee converted by them and not unto another why hee should give the meanes and grace to such as have beene worse men and denie it to such as have beene nothing so bad I answer That if we would but consider who it is that doth thus and why he doth it we shall find great reason for it For first The Lord that doth this is a most absolute soveraigne and hath a supreame and independant power to dispose of his owne gift as seemeth best unto himselfe Is it not lawfull for me to doe what I will with mine owne saith the Lord of the vineyard Mat. 20.15 In respect of this his sovereignty it is that Elihu speaketh thus to Iob Iob 33.13 Why dost thou strive against him for hee giveth not account of any of his matters As if he had said Hee is not bound to give a reason of any thing that he doth and therefore it is madnesse for man to wrangle or murmur against any of his doings In respect of this his sovereignty it is not possible the Lord should do wrong unto any of his creatures Who hath enjoyned him his way or prescribed him a law and rule to worke by saith Elihu Iob 36.23 or who can say thou hast wrought iniquity If God should have denied the meanes of grace or in giving the meanes should have denied grace to profit by them to all men he had done them no wrong at all For who hath deserved that hee should doe this for him Nay who hath not deserved the contrary Who hath first given unto him and it shall bee recompensed to him againe saith the Apostle Romanes 11.35 In respect of this absolute sovereignty of the Lord he hath no other rule to guide him nothing at all to move him to give the meanes of conversion or the grace of conversion unto any but onely his owne holy will and good pleasure according to that of the Apostle Romanes 9.18 Hee hath mercy on whom hee will have mercy and whom hee will hee hardeneth Secondly Consider why God doth thus why hee doth not give this effectuall grace to profit by the meanes of grace to all men but to a few in comparison why hee denieth this mercy to such as may seeme most worthy of it and vouchsafeth it to them that are most unworthy and you shall see great reason in it Surely the Lord doth this that hee might make that free grace and mercy of his towards his elect the more glorious and the more admirable For as it is certaine that the maine end the Lord hath aimed at in all his counsels and in all his workes is his owne glory The Lord hath made all things for himselfe saith Solomon Proverbs 16.4 All things were created by him and for him saith the Apostle Col. 1.16 So a secundary end the Lord hath aimed at in all his counsels and workes is the happinesse and glory of his elect All things are for your sakes to further and increase your happinesse saith the Apostle to the faithfull 2 Cor. 4.15 And as the glory that God hath principally sought and aimed
Prophet telleth us Zach. 4.7 that when the temple which was a type of the spirituall house and Church of God should be built by Zerubbabel this should be the generall acclamation of al Gods people they should shout and cry grace grace unto it As though he had said They should praise God and ascribe the beginning the proceeding and the perfecting of Gods house this whole spirituall building to the grace of God alone and to nothing els By grace ye are saved saith the Apostle Ephes. 2.5 and not contenting himselfe to have said so once hee saith it againe and saith it most emphatically verse 8 9. By grace ye are saved through faith and that not of your selves it is the gâât of God not of workes lest any man should boast Marke three points in this Doctrine which the Apostle doth thus earnestly presse upon Gods people 1. Hee contenteth not himselfe to say Wee are saved by grace but he addeth not by workes What needed this superfluity of speech may some say O he knew there were then and ever would bee in the Church erroneous spirits that would seeme to ascribe much to grace in this worke of mans salvation and yet they wouâd give somewhat also unto workes somewhat unto that man himselfe being helped a little by Gods grace is able to do Now therefore he opposeth the one to the other the one quite excludeth the other If by grace then not by workes saith he Rom. 11.6 otherwise grace is no grace As if he had said ascribe never so little to workes to that that a man himselfe is able to doe as any cause of his salvation and ye renounce Gods grace utterly Whatsoever glorious words you give of Gods grace you doe indeed and effect denie you are saved by grace 2. Observe that he addeth Not of our selves Our selves have no hand at all in this worke as of our selves all is to be ascribed unto Gods grace 3. He giveth this for the reason why God would not have us to be saved by our workes but by faith onely why he so ordained that we our selves should have no hand at all in this worke but all should be of grace lest any man should boast The same reason he giveth of that marvellous liberty God is pleased to use in the calling and conversion of men in giving the meanes of conversion and grace to profit by them to such as are most unworthy and unlikely and denying it to others that are more worthy more likely men 1 Cor. 1.29 That no flesh should glory in his presence And verse 31. this is given for the reason why Christ is made unto us of God wisedome righteousnesse sanctification and redemption all in all that he that glorieth might glory in the Lord. God cannot abide that any flesh should glory in his presence that any matter of boasting or glorying should bee given unto man His maine drift in his Word and workes is to abase man to pull downe his pride to make him even to despaire in himselfe and on the other side to advance and magnifie the glory of his owne free grace Hee that glorieth let him glory in the Lord saith he and in him alone Wee are the circumcision saith the Apostle Phil. 3.3 that rejoyce in the Lord Iesus and have no confidence in the flesh They onely are the true Israel of God that make Christ the onely ground and matter of their joy and comfort and renounce all confidence all ground of hope and comfort in themselves or in any thing they are able to doe Thirdly and lastly This is the best rule and note to try all doctrines and religions by This is given by our blessed Saviour as a sure note and rule to try all teachers and doctrines by Iohn 7.18 Hee that speaketh of himselfe seeketh his owne glory humane doctrines doe all tend one way or other to the glory of man to the advancing of him but he that seeketh his glory that sent him is true and there is no unrighteousnesse in him As if hee should say That teacher that in his Doctrine giveth no glory to man at all but all unto God alone hee is the onely true teacher that is the onely true Doctrine and religion of God So the Apostle proveth the Doctrine of justification by works to be a false Doctrine and that of justification by faith onely to be a true doctrine by this argument Rom. â 27 Where is boasting then It is excluded saith he By what law or Doctrine By workes No but by the law or Doctrine of faith As if he should have said That doctrine that doth excluâe and shut out all matter of boasting of rejoycing or comfort in himselfe but onely in the Lord that must needs bee the true doctrine of God that that leaveth unto man any matter of boasting at all that must needs bee an earthly and false Doctrine Let us now make some application of these three points 1. Vnto such erroneous and false teachers as trouble and oppose this doctrine 2. Vnto our selves For the first There are two sorts of false teachers that doe most oppose this doctrine the Papist I meane and the Pelagian Both these doe in their Doctrine derogate from the grace of God they give unto man some part of the glory of his own salvation they leave unto man some matter of boasting and glorying before God and therefore their Doctrine must needs be a false and damnable doctrine Of the Papist this will easily be beleeved their doctrine of justification by workes of merit of satisfaction to be made by our selves unto God for our sins either in this life or in purgatory their doctrine of works of supererogation proveth them so palpably to be adversaries of the grace of God thaâ I shall not need to spend any more time in confuting of them But Pelagius and his followers of old do in words some times seeme to ascribe much to Gods grace in the work of mans conversion but it hath beene the ancient practise of most dangerous seducers as the Apostle teacheth us Rom 16.18 by good words and faire speeches to deceive the hearts of the simple If they that hold damnable opinions should not make some shew of truth and piety few would be deceived by them They shall speake lies in hypocrisie saith he 1 Tim. 4.2 But marke how they expresse themselves and you shall find that for all their good words and faire speeches they are indeed adversaries of the grace of God and hold and teach that that doth greatly derogate from the glory of Gods grace and doth give much matter of boasting and glorying unto man himselfe I will not stand to prove this from their other Doctrines touching our election our redemption our justification and perseverance to the end the maine grounds on which the hope of our salvation and comfort is built all which they have corrupted and poisoned and in all which they derogate from the glory of Gods grace and give too
much unto man But I will insist onely upon that which they teach touching the worke of Gods grace in the conversion of man which concerneth the present Doctrine I have now in hand And in three points they teach concerning that you shall find that whatsoever they pretend they do indeed impeach the grace of God and give either all or almost all the glory of this great worke unto man himselfe For first They teach that all that God doth upon the will of man in the worke of his conversion is no more but this He doth by his Word offâr Christ unto us and shew us what obedience he requireth of us and he doth also by his Word with most strong and effectuall arguments perswade us unto faith and obedience but he doth not conferre or inspire any such grace into the will whereby it is actually inclined and caused to receive Christ and to yeeld obedience unto God but leaveth it absolutely unto it owne liberty whether it will receive Christ and yeeld obedience unto God or not Whereas the Scripture expressely teacheth that God by his grace doth much more then so he actually enclineth reneweth and changeth our wills or we could never be converted This was that worke of Gods grace that David prayed for Psal. 119 36. Encline my heart unto thy testimonies And Solomon in the dedication of the Temple 1 King 8 58 The Lord our God incline our hearts unto him to walke in all his waies This is that which God promiseth to worke by his grace in them whom he will convert and save Ezek 36.26 A new heart will I give you and a new spirit will I put within you Secondly They teach that all that God doth in the worke of mans conversion he doth it for one as well and as much as for another for the reprobate as well as for the elect he did as much for Iudas and for them that are now damned in hell as for Peter or any of the Saints that are now in heaven hee loved all men before their conversion with an equall love his grace is universall and he giveth it to one as well as to another Whereas as you have heard it ãâã in the Doctrine the Scripture expressely teacheth That hee doth more for them that are converted then he doth for any other he did more for Peter then he did for Iudaâ that the Lord doth not give the grace of conversion to all ãâã Psal. 147.20 He hath not dealt so with every nation neither have they knowne his judgements To you it is given saith our Saviour Matth. 13 â1 to know the mysteries of the kingdome of God to them it is not given That this is a fruit not of the common love he beareth to all men but of his speciaâl love The Apostle speaking of that love of God whereby he was moved to qâicken and convert his people Ephes. 2 4 calleth it his great love âe saith he shewed himselfe therein to be rich in mercy yea he saith ver 7. he did it to âhew the exceeding riches of his grace in this his kindnesse towards us This is a fruit of that love which is in a speciall manner borne unto his elect As many as were ordained to eternall life beleeved Acts 13.48 Whom he predestinated them he called Rom. 8.30 All that the father giveth me saith our Saviour Ioh 6.37 shall come unto me that is beleeve in me as he had expounded himselfe ver 35. None but those that are given to Christ can beleeve in him and all such shall certainely beleeve Ye beleeve not because ye are not of my sheepe saith our Saviour Iohn 10.26 27. my sheepe heare my voice Thirdly and lastly they teach That as no man can convert himselfe without the helpe of Gods grace so Gods grace doth not convert any man without his owne helpe that when God hath done his part and given most sufficient grace unto any man for his conversion it lieth in the power of a mans own will whether the grace of God shall be effectuall to his conversion or âo he is able of himselfe either to accept of it or to reject it so that in very deed they doe ascribe more to man himselfe in the work of his conversion then unto the grace of God God say they doth offer us his grace he perswadeth and stirreth up our stupid will to receive it but man of himselfe whereas he could reject it if he list doth not reject it God maketh us able to beleeve to turne unto God to repent and obey if we will but man doth of himselfe a ãâã convert and beleeve and repent and obey which is more Wherâas the Scripture expressely teacheth that man in the first act of his conversion is a meere patient no agent at all God in the worke of our conversion doth not onely offer his grace but cause us to accept of it doth not onely make us able to convert to beleeve to obey if we will but he doth cause us actually to convert to beleeve to obey hee doth all in all in this worke Turne thou me and I shall bee turned saith Ephraim Ier. 31.18 Christ turneth every one of us from our iniquities saith the Apostle Acts 3.6 He giveth repentance unto Israel Actes 5.31 I will cause you to walke in my statutes and ye shall keepe my judgements and doe thâm saith the Lord Ezek. 36.27 It is God that worketh in you both to will and to doe Pâal 2 1â By the grace of God I am what I am saith the Apostle 1 Cor. 15. â0 And thus have I made application of these three points I delivered unto you in the use of instruction unto such as are erroneous teachers Now let mee make some application of it to our selves in a word or two And herein I will conclude my speech unto you as the Apostle Peter did his first Epistle 1 Peter 5 1â he made application of the doctrine he had taught them by exhorting and testifying unto them 1. By testifying and earnestly protesting to them And what did hee thus testifie Surely that that was the true grace of God wherein they did then stand And so doe I testifie and confidently avouch and protest unto you that that Doctrine and religion which hath through the marvellous goodnesse of God beene taught in this famous and Orthodox Church of England now by the space of these seventy yeares and in the profession whereof wee all now stand is the onely true Doctrine and religion of Christ. Because it onely giveth the whole glory of mans salvation unto Gods free grace in Christ but it abaseth man and giveth him no matter of boasting or glorying at all 2. The Apostle in his application of his Doctrine exhorted them And what was his exhortation That is not expressed but it was doubtlesse the same that Paul and Barnabas used Acts 13. â3 They perswaded them to continue in the grace of God that is in the Doctrine of grace which they had
taught them And so doe I earnestly exhort and beseech you all in the name of Christ to coâtinue constant in this holy Doctrine and truth of God to hold it fast and not to suffer it by any meanâs to bee wrested from you For though thankes bee to God these errours that you have heard of doe not trouble us in these parts yet have wee all just cause to judge that this exhortation is as needfull now as ever it was Wee have all cause to feare that as heresie hath beene the scourge whereby God hath formerly plagued and vexed his Church for the contempt of his blessed Gospell so that heresie shall be the way whereby againe he will correct us and by which Satan intendeth to make way for Apostacy and to bring ruine and desolation upon the Churches of Christ. Wee have therefore all need to bee exhorted to continue constant in the faith which wee have received It is the exhortation that the Apostle giveth unto the Hebrewes Heb. 4 14. Let us hold fast our profession And it is the charge that our Saviour giveth to the Church of Sardis Rev. 3.3 Remember how thou hast received and hard and hold fast What will you say would you have us to hold fast whatsoever wee have heard any of you teach whatsoever wee and others in the Church and time wherein wee live have received as it were by tradition for a truth No verily wee require no more of you then the Apostle doth 1 Thes 5.21 Prove all things hold fast that that is good Receive nothing upon the credite of any man Examine all things that you hâare even from the best teachers in the world by the written word and even by that touch-stone that I have now delivered unto you out of the word But when you have found that which hath beene taught you to have beene well grounded upon the word when you have felt Gods spirit perswading you of the truth of it and yeelding you comfort in it And such a teacher certainely all the faithfull have They shall be all taught of God saith our Saviour Iohn 6.45 The same annointing teacheth you all things saith the Apostle 1 Iohn 2.27 when hereupon you have received it and embraced it and professed it for the truth of God you are bound 1. To hold it fast and to bee resolute in it Stand fast in the saith saith the Apostle 1 Cor. 16.13 quit yee like men bee strong 2. To love it and joy in it and bee zealous for it Paul praiseth the Thessalonians for this 1 Thes. 1.6 that they received the word with joy of the holy Ghost 3. To hate those false doctrines that are against it By thy precepts I have gotten understanding saith David Psalme 119.104 therefore I hate every false way 4. Wee should not desire nor bee willing to heare what may bee sayd against it but shunne the familiarity of such as are seducers I speake not of shunning all familiarity with all that differ in opinion from you or are unresolved in the truth that your selves doe beleeve but I speake of such as are seducers and perswaders unto errour such as secretly seeke to discredite the truth which you have heard and received to put buzzes and doubts into your heads against it and to alienate your hearts from it Such the Apostle commandeth you Rom. 6.17 to avoid and shunne them The sheepe of Christ will flee from a stranger as hee telleth us Iohn 10.5 It is certainely a dangerous signe for a man to be wavering light of beliefe in the matters of his faith and religion apâ to hearken unto seducers and to bee corrupted by them and drawne from the truth See how earnest the Apostle is in warning the Thessalonians of this 2 Thess. 2.1 2. Now wee beseech you brethren by the comming of our Lord Iesus Christ and by our gathering together unto him that ye bee not soone shaken in mind By our constancy in the truth wee shall approve unto our owne hearts our election and calling and by our variablenesse and readinesse to hearken unto seducers we shall discover the contrary If yee continue in my word saith our Saviour Iohn 8.31 then are yee my Disciples indeed And one chiefe end doubtlesse that God alwayes hath respect unto in sending or permitting seducing spirits that with some shew both of learning and piety doe oppose the truth and trouble the Church is to make tryall of his people this way There must bee also heresies among you saith the Apostle 1 Cor. 11.19 that they which are approved and true-hearted may bee made manifest among you Lecture CVI. On Psalme 51.6 Decemb. 30. 1628. IT followeth now that we proceed to the second use of the Doctrine which is for exhortation to worke upon our affections and provoke us unto sundry duties And this use of exhortation concerneth three sorts of people especially 1. Such as live where they cannot enjoy the ordinary means of grace conversion 2. Such as do enjoy the ordinary means but want grace to profit by them 3. Lastly Such as both have the means and have also obtained grace from God to profit by them For the first Though wee may not nor dare say that all they are damned that live without the ministery of the Gospell which as we have heard is the onely sufficient and ordinary meanes to bring men to grace because the Lord is not tyed to any meanes but can without meanes if it please him worke grace in his elect as is plaine by Heb. 11.31 that hee did in Rahab while shee lived in Iericho and by Matth. 2.12 that he did in the wise-men while they lived in the East among Pagans and Infidells yet may we confidently say that the present estate of such men is most feare full and such as if themselves could discerne it they could not choose but tremble at it And though they cannot doe it because this is hid from their owne eyes as our Saviour speaketh of Ierusalem Luke 1â 42 yet ought wee that have heard this Doctrine and doe beleeve it to bee deepely affected with their estate and even weepe over them as our Saviour did over Ierusalem Luke 19.41 And that out of there two considerations First Because wee cannot find in all the word any one ground of certaine hope that such shall ever bee saved but many grounds of feare that they shall perish eternally Of the people of Galilee the holy Ghost saith Matth. 4.16 that before Christ brought the light of the Gospell unto them though they were all Iewes and members of the true visible Church yet till this light sprung up among them they sate all in the very region and shadow of death As if hee had said They were in a damnable estate And though no doubt may bee made but God can save such yet that hee will doe it wee have no ground at all nay wee have great cause to feare the contrary Whosoever shall call upon the name of the
kingdome Feare not little flocke saith our Saviour Luke 12.32 For it is your fathers good pleasure to give you the kingdome Yea which addeth much to all his former favours he giveth them to know that he hath done all this for them Wee have received saith the Apostle in the name of the faithfull 1 Cor. 2.12 the spirit which is of God that wee might know the things that are freely given us of God Hee hath given them the comfortable sense of this his speciall love that he beareth to them above any other in the world They have tasted that the Lord is gracious as the Apostle speaketh 1 Pet. 2.3 Now proportionable to the goodnesse and bounty that the Lord hath shewed unto any must the greatnesse and hâinousnes of his sin needs be If a man be treacherous and unfaithfull to his dearest friend to his master to his owne father this we know will make him odious unto all men To whomsoever much is given saith our Saviour Luke 12 4â of him shall much bee required and to whom men have committed much of him they will aske the more And thus doth the Lord aggravate the sin of his people Deut. 32.6 yea thus will the conscience of every child of God when it shall be awakened aggravate his owne sin Doe ye thus requite thâ Lord ô yee foolish people and unwise Is not hee thy father that hath bought thee Hath he not made thee and established thee Fourthly and lastly The sins of the regenerate do more hurt then the sins of other men and therfore their sins are greater and more heinous then the sins of other men First The evill example of one Christian of note doth more encourage and harden wicked men in their sinnes then twenty examples of lewd men can doe If any man see thee that hast knowledge sit at meate in the idols temple saith the Apostle 1 Cor. 8.10 and that which he saith of that one sin may bee said of others shall not the conscience of him that is weake be emboldened to eat of meates offered unto Idols So the Lord saith Ezekiel 16.54 that the Iewes were a comfort to them of Sodom and Samaria As if hee should say It is a comfort to lewd men to see professours as bad as themselves And this is that that greatly aggravateth their sin will make it lye heavier on their conscience even when they have repented that they have beene the meanes of the damnation of others And thus God aggravateth the sin of the Iewes Iere. 6.28 They are all corrupters Secondly There redoundeth more dishonour to God from the sinnes of the regenerate then from the sins of any other man Yee shall keepe my commandements and doe them saith the Lord Levit 22.31 32. neither shall yee profuse my holy name As if hee had sayd If yee doe not my Holy Name will bee profaned All the sinnes of professours specially of men of chiefe note for piety will bee imputed by lewd men unto the Lord and cast as dirt upon his Holy Name and religion If but a woman that professeth religion be an idâe huswife or unquiet with her husband the word of God will be blasphenied saith the Apostle Titus 2.5 Nay if but a servant that professeth religion faile any way in his duty to his master the name of God and his doctrine will bee blasphemed saith he 1 Timothy 6.1 When Simeon and Levy had dealt so lewdly against the Shechemites Iacob telleth them Genes 34 30. they had made him to stinke among the inhabitants of the land Alas hee had no hand in their sinne hee did shew his utmost detestation to it so soone as hee knew of it True but the world is wont for the sinne of one or two of Gods people to open their mouthes against all of their profession yea to loath and abhorre them all and Gods holy religion it selfe for it In which respect it may bee sayd of Gods owne people as our Saviour speaketh of the Scribes and Pharisees Matth. 23.13 that by their foule and scandalous sinnes they doe even shut up the kingdome of heaven against men they doe utterly alienate the hearts of men from entring into the way that should bring them to heaven And this this is that that above all other things doth make their sinnes out of measure sinfull The sinne of Elies sonnes was very great before the Lord 1 Sam. 2.17 for men abhorred the offering of the Lord they loathed the worship and religion of God for their sin And this was that that the Prophet laid so heavily to Davids charge even after he had repented 2 Sam. 12.14 By this deed thou hast given great occasion to the enemies of the Lord to blaspheme O that is an heavie thing Lecture CXI On Psalme 51.6 February 24. 1628. IT followeth now that we proceed unto the uses that this doctrine may serve us unto And they are to be referred all unto three heads principally For 1. Some of them have relation unto the fitnes and falls of other of Gods people which we see or heare of 2. Some of them have relation unto the judgements of God executed upon the Church and people of God 3. Lastly Some of them have relatâon unto our owne sinnes who professe our selves to bee the people of God and in the state of grace For the first The Doctrine wee have heard teacheth us how wee should judge of and bee affected with the foule and scandalous sinnes that wee see or heare that the professours of the Gospell and servants of God doe fall into And reprooveth three sorts of men that offend much this way The first are such as rejoyce in the falls of Gods children 1. Most wicked men are of this humour they have no better sport nothing that they do so heartily rejoyce in as in seeing or hearing or talking of the falls of such as have beene of note for piety and religion Heare me saith David Psal. 38.16 lest they should rejoyce over me when my foot flippeth and I catch a fall they magnifie themselves against me 2. Yea they rejoyce not onely in the sinnes that Gods people doe indeed fall into but out of the pleasure they take in it and that they may not want matter of rejoycing this way they devise slanders against them and charge them with such crimes as they were never guilty of They cast iniquity upon me saith David Psal. 55.3 and 35.11 They laid to my charge things that I knew not 3. And the most odious slanders that can bee devised against such men will goe for currant every where and be beleeved as Gospell The words of a tale-bearer of a slanderer in this kind especially are as flatterings saith Solomon Pro. 18.8 as your old translation readeth it that is please a man as much as it doth to heare himselfe flattered and they goe downe to the bowells of the belly that is they are received with such delight that they are perfectly digested In these three
wept and mourned certaine daies and fasted and prayed for them And even by this meanes he relieved them greatly as appeared by the successe he had in the next chapter in his suit hee made unto the King for them And certainely so might wee even the poorest and meanest of us all helpe our poore brethren much this way if we could doe this for them in that manner as we ought to doe it Oh let it be our care so to prepare our selves to the fast to pray so for our brethren as we may doe them good by our prayers and prevaile with God for them When I cry unto thee then shall mine enemies turne backe saith David Psalme 56.9 this I know saith he for God is for me Oh let us labour so to cry unto God as we may give the enemy a foyle and overthrow When Moses held up his hand Israel prevailed Exod. 17.11 when Moses let downe his hand Amalek prevailed Certainly the heavinesse of our hearts and hands this way hath bin a chiefe cause why Israell hath had so many foiles why Amalek hath prevailed so much as he hath done Fourthly and lastly The example of the Lords so strange severity towards all other Churches should make us feare the like towards our selves When we see God executeth strange judgements even upon most wicked men it should worke feare in the best of us For who is so good but he knoweth there is matter enough to deserve Gods fierce wrath even in himselfe also All Israel when they saw Korah and his company swallowed up Numb 16.34 cryed and were afraid that the earth would swallow them up also The righteous shall see and feare saith David Psal. 52.6 when they see Gods strange judgement upon Doeg But these strange judgements of God upon his owne people give us much more just cause to feare our selves Observe I pray you these just causes we have to feare our selves and our owne estate First The manner of the Lords proceeding hitherto and the strange successe he hath given unto the enemy all this while and the conveighing of the cup of his fury from Church to Church from nation to nation these many yeares may give us just cause to feare that he hath given a charge to his sword of vengeance to goe through all the Churches in the world that professe his Gospel And that he hath said of all his Churches as once he spake of all Israel Ezek. 21.4 5. My sword shall goe forth of his sheath against all flâsh against all Israell from the South to the North that all flesh may know that I have drawne forth my sword out of his sheath it shall not returne any more till it have gone through all Israel Secondly The very same sins whereby God hath beene provoked against other Churches abound in our land And we know God hateth sin as much in us as he did in them neither have we any priviledge more then they Goe yee now saith the Lord Ieremy 7.12 unto my place which was in Shiloh where I set my name at the first and see what I did unto it for the wiâkednesse of my people Israel As if the Lord should say to us all Goe and see what I have done to my Churches in Bohemia Germany and France where I set my name at the first and that were in Christ before you Thirdly and lastly Even our strange want of feare and generall security under all these examples of Gods so marvellous severity upon them may above all other things give us most cause to feare that there are greater plagues in brewing for us then any that they have endured that they have drunke but the top of the cup of Gods fury that the bottome and dregs of it are reserved for us Oh if we could but learne by all these examples and by all other the signes of Gods indignation against us to feare if our hearts were tender and we could humble our selves as Iosiah did 2 Chron. 34.27 28. we should be safe enough as Iosiah was But our generall senslesnesse in such times as these are is a most dangerous signe of some fearefull ruine determined against us It was of the Lord saith the holy Ghost of the Canaanites Iosh. 11.20 to harden their hearts that he might destroy them utterly And remember what I told you even now out of Amos. 6.6 7. They were not grieved for the afflictions of Ioseph therefore now shall they goe captive with the first that goe captive Lecture CXIIII On Psalme 51.6 Mar. 31. 1629. IT followeth that we proceed to the third and last use of the Doctrine which serveth to teach us how to judge of and to be affected with our owne sins that professe our selves to be the people of God and in the estate of grace And this is an use of as great if not of greater importance and necessity then either of the former were In the two former wee were taught how to be affected with the state and condition of other men in this we are to be taught how to be affected with our owne doings And as it is an use of great necessity at all times so never of greater then at such a time as this is And that in these two respects First Because we all know that we have cause dayly to expect an evill day a day of great triall and affliction wherein it standeth us upon to have all our evidences in a readinesse and to take to our selves the whole armour of God that we may be able to stand in it as the Apostle speaketh Ephesians 6.13 And Secondly Because it is a time wherein all of us by the custome of our Church are to renew our covenant with God at his holy table and no Doctrine we can heare is more fit and effectuall to prepare as thereunto then this that teacheth us how to be affected with our owne sins And I am now to direct my speech not to such of you as have only a forme of godlinesse but deny the power thereof such as I feare the greatest number of you are to whom my brother spake worthily the last day out of 2 Timothy 3.5 which will needs have a forme of godlinesse they will be Christians and have as good a part in Christ and his merits as the best they will be Protestants they will professe a love to the word they would not for any thing be kept from the Sacrament at this time especially But that Christ or his word or the rules of religion which they professe should have any commanding power to restraine them from any sin they have a mind to bee it never so grosse from swearing from drinking from filthinesse or any other sin that they deny that they scorne as an intolerable slavery and bondage and cry out of it as Psalme 2.3 Let us breake their hands asunder and cast away their cords from us To these men I say I have nothing to say at this time but with them to thinke well
neglect any one of the rites and ceremonies of it Yea the Lord had said Numb 9.13 that he that observed not the just time that God had set for it should bee cut off from his people So dangerous a thing it is to swerve from the direction God hath given us in his Word even in the least circumstance of his worship The reasons and grounds of this Doctrine are principally two First The respect wee owe to the commandement and ordinance of God The least thing in Gods worship that hee hath appointed must not bee neglected even because hee hath ordained it Circumcision is nothing saith the Apostle 1 Cor. 7.19 and uncircumcision is nothing but the keeping of the commandements of God Though wee could see no other reason for them at all nor had any hope to receive good by them yet this is sufficient reason to move us to observe them because God in his Word hath given us direction so to doe In observing of them wee doe our homage to God and shew our obedience unto him This reason prevailed with our blessed Saviour 1. Hee received the Sacrament of circumcision in his infancy Luke 2.21 and afterward the Sacrament of baptisme too Luke 3.21 2. He submitted himselfe to the law of purification Luke 2 2â 3. He received the Sacrament of the passeover Luke 22.15 4. He frequented the Church assemblies constantly upon the Sabbath Luke 4.16 and all upon this ground that these were Gods ordinances and hee must shew his obedience to God in all things Thus it becommeth us saith hee to Iohn Matth. 2.15 to fullfill all righteousnesse There were other purifications that were in use in that Church and much stood upon in those daies which hee made no such reckoning of though in themselves a man would have thought they had beene every whit as good as these that hee made conscience of upon this ground that they were not of Gods ordaining they were but the precepts of men Mat. 15.9 Secondly These things are ordained of God and enjoined us to observe for our owne good Keepe the commandements of the Lord and his statutes saith Moses Deut. 10.13 which I command thee this day for thy good That which is said of the Sabbath Marke 2.27 The Sabbath was made for man for mans great benefit and helpe hee could not have beene without it the same may bee said of every thing in Gods worship that hee hath ordained hee hath ordained it for our good even to further and increase the worke of his grace in our hearts And wee may confidently expect a blessing from God in observing the least thing that hee hath appointed us to use in his worship that God will give it vertue and make it effectuall to doe our soules good if wee use it aright See in three examples what vertue and force there was even in very small things that were of Gods ordaining 1. Numb 21.9 The very looking up to the brasen serpent cured all that were stung with fiery serpents 2 Iosh. 6.20 At the blowing of the trumpets of rammes hornes and shouting of the people the walls of Iericho fell downe flat to the ground 3. 2 Kings 5.14 By dipping himselfe seven times in Iordan Naaman was perfectly cured of his Leprosy See what force there was in small things that are of Gods ordaining and how undoubted a truth that is which the Apostle saith 1 Cor. 1.25 The weakenesse of God is stronger then man The ceremonies and religious observations that are of mens devising as crucifixes to pray before crossing of our selves observing of popish fasts and superstitious holydayes sprinkling with popish holy water and such like though they carry great shew of helping us in devotion yet of them all it may bee said as our Saviour said of the Iewish purifyings Matth. 15.9 they are a vaine worship there is no force nor vertue in them to further the soule one jot in true piety and devotion Yea those very things that were once Gods owne ordinances as these washings and sprinkling with hysope that David alludeth to here and such like when they grew out of date and ceased any longer to bee commanded of God even they then lost that vertue and strength that once they had and became weake and beggerly elements as the Apostle calleth them Gal. 4.9 The uses that this Doctrine serveth unto are two principally 1. For instruction 2. For exhortation For the first Two things we are to learne from this Doctrine First That wee are bound to follow the direction that God hath either by precept or example given us in his Word even in the least circumstance of his worship wee may not say that in matters of substance wee must follow precisely the direction but in matters of circumstance wee are not bound so to doe The direction that God hath given us in his Word for the least thing that is to bee done in any part of his worship may not bee neglected without great sinne and danger Admit it were but a matter of circumstance what day wee keepe our Sabbath on so we keepe one in seven as some have conceited it to bee yet because God hath given us expresse direction in his Word by the example and practise of the Apostle and of those Churches that were planted by him Acts 20.7 1 Corinthians 16.2 to keepe it on the first day of the weeke the Church may never keepe it on any other day then that See thou make all things saith the Lord to Moses as you shall find it Hebrewes 8.5 according to the patterne shewed unto thee in the mount The written Word is unto us in stead of that patterne that was shewed unto Moses in the mount In every thing wee doe about Gods tabernacle and worship wee must precisely looke unto and follow that patterne observe what hee commands Secondly This teacheth us how to judge of that imputation that is put upon many of Gods faithfull servants and that maketh them as odious in the world as any other thing doth that they are held to bee more precise then wise that they are too strict and singular in matters of small moment And surely such as are indeed more precise and singular then they ought to hee doe justly deserve to bee blamed for it And I will tell you who they bee that are so 1. Such as are strict and zealously superstitious in the observing of their owne fancies and the customes and traditions of men Such a one was Paul before his conversion exceedingly zealous of the traditions of his fathers as hee saith Galathians 1.14 Such were the Iewes that pressed with great heate and contention both Christs Disciples Marke 7 2 3. and Iohns Iohn 3.25 to observe their purifyings 2. Such as seeme to bee very precise in smaller things as in matters of ceremony and some outward observations which indeed God requireth them to make conscience of but make no conscience of the weightier points of Gods law This precisenesse our
unlesse he understand what I say as the Apostle teacheth 1 Cor. 14.16 so neither can I have confideâce to receive any good by mine own prayer unlesse I know I pray according to Gods will as the Apostle saith 1 Iohn 5.14 Therefore hearing is the first duty that is injoined to them that goe into Gods house When thou goest into Gods house saith Solomon Eccl. 5.1 bee more ready to heare then to give the sacrifice of fooles As though he should have said All our prayers and other services we doe to God in his house are but the sacrifice of fooles till we have first by hearing beene instructed how to doe them according to Gods will For God hath no pleasure in fooles as he there saith verse â hee taketh no pleasure in the prayers or other services that fooles and ignorant sots doe offer unto him Fiftly Our singing of Psalmes pleaseth not God nor can doe us any good unlesse we endeavour to understand what we sing Sing ye praises with understanding saith ââavââ Psal 47.7 Sixtly and lastly No man can please God in taking of an oath which is also a part of Gods worship and a duty iâjoined in the first table but he onely that can doe it with understanding Thou shalt swear in truth in judgement and in righteousnesse saith the Lord Ier. 4 2. As if he should say Though it be never so true that any man sweareth though the oath be taken in righteousnesse and no man wronged by it ãâã if it be not taken also iâ judgement with good advisednesse and understanding it is an unlawfull oath Therefore in one of the best oathes that ever was taken wherein men women and children did bind themselves to walke in Gods law Nehemiah 10 28 29. there was care taken that this holy and necessary oath should yet be taken onely of every one having knowledge and having understanding You see then in all these particulars that we must labour to understand what we do in every part of Gods service and that no ordinance of God will do us any good unlesse we use it with understanding The reason of this first branch of the Doctrine is this That as God is a spirit and therefore delighteth in that service that is spirituall The true worââippers shall worship the father in spirit and in truth saith our Saviour Ioâ 4 23 for the father seeketh such to worship him he longeth for such worshippers as worship him with feeling and affection and they that doe not so worship him not in truth are no better then hypocrites So is it not possible to serve God spiritually and with feeling in any part of his worship if wee doe not understand what we doe in it For the devotion and good affections that grow not from knowledge are vaine and of no worth in the sight of God Knowledge is the root and foundation of all holy affections This I pray saith the Apostle Phil. 1 9. that your love may abound yet more and more in knowledge and in all judgement And this shall suffice to have beene spoken of the first branch of the Doctrine David did understand the meaning of the ceremoniall worship and so must we labour to understand what we do in Gods service Now wee must proceed to the second branch of the doctrine and for the plaine and distinct handling of it we must observe these foure things First Every part of Gods worship is spirituall and there is in it both an outward and bodily action done by man and an inward and spirituall worke that is done by the Lord himselfe In these purifications that David here alludeth to man did wash the body and sprinkle with hysope the water blood upon it for the legall purging and cleansing of it and God did wash the soule in the bloud of Christ and sprinkle it upon the consciences of his people So in circumcision man did cut of the fore-skin of the flesh and God did circumcise the heart Deut. 30.6 In baptisme Iohn baptized the body with water as hee saith Matth. 3.11 and God himselfe baptized the soule with the holy Ghost So in the ministery of the word man speaketh to the eare and outward man and God openeth the heart to attend unto that that is taught and beleeve it as we see in the example of Lydia Acts 16.14 Lastly In prayer man worketh and God worketh too The spirit it selfe maketh intercession for us as the Apostle speaketh Rom. 8.26 Secondly The Lord hath bound himselfe by promise to his people that hee will thus accompany his owne ordinances and worke with them in their hearts God will worke with us in every part of his worship he will doe his part if we doe ours This promise God made concerning that worship of his which he ordained under the law Exod. 20.24 In all places where I record my name where I establish my publique worship I will come unto thee and I will blesse thee saith the Lord to his people And this promise he hath likewise made concerning his worship under the Gospell Matth. 28.19 20. Goe and teach all nations baptizing them c. preach my word administer my sacraments and loe I am with you alwayes even unto the end of the world Where men do their parts in the use of any of his ordinances God will not faile to doe his part also Thirdly Whatsoever man can do in Gods worship is nothing worth unlesse God worke with it All the outward parts of Gods worship are indeed great helps to us and the least of them as we heard the last day may not be neglected by us for they are the meanes and instruments that God hath sanctified and appointed to worke by in our hearts But if God withdraw his hand and refuse to worke by them they can do us no good at all no more then the best toole that is in the world can if the workemân doe not put to his hand I have planted saith Paul 1 Cor. 3.6 7. and Apollo watered but God gave the increase so then neither is he that planted any thing neither he that watered but God that giveth the increase And verse 9. Wee are labourers together with God ye are Gods husbandry ye are Gods building And that which the Prophet speaketh of the materiall building Psalme 127.1 may much more truly be said in this case Except the Lord build the house they labour in vaine that build it All that the best man can do in Gods worship is nothing worth unlesse God do his part if he worke not with him The inward vertue and power that God by his blessing and worke doth give unto it is the very life and soule of every part of Gods worship without it it is no better then a dead and loathsome carkasse The kingdome of God saith the Apostle speaking of preaching a chiefe part of Gods outward worship 1 Cor. 5 20 is not in word but in power As if he had said That is the right
us enjoy the blessings of this life specially that we enjoy them with any comfort as those that have just title and right unto them Every man to whom God hath given riches and wealth saith Solomon Eccl. 5.19 and hath given him power a mind to eat thereof and to take his portion and to rejoyce in his labour this is the gift of God But this mercy also the faithfull obtaine onely though Christ. Worthy is the lamb that was staine say the holy Angels Revel 5.12 to receive power and riches and wisedome As if they had said All riches as well as all power and wisedome are his and his onely Him God hath made heire of all things as the Apostle saith Heb. 1.2 All things are yours and ye are Christs saith he 1 Cor. 3.22 23. As though hee had said Nothing is ours wee have not a spirituall and comfortable title to any thing till we be Christs Fiftly The love and good will of God towards us which is the onely root and fountaine of all blessings and good things we receive from him is woon and procured to us onely by Christ. God cannot love or beare good will to any of us but onely through him and for his sake And therefore the Angels sing thus at his comming into the world Luke 2.14 Glory be to God in the highest and on earth peace good will towards men As if they should have said God could beare no good will towards men but only through Christ. Sixtly and lastly No man can have any true boldnesse to goe to God or to looke for any good or mercy from him but onely through Christ. No man commeth unto the father but by me saith our Saviour Ioh. 14 6. In him wee have boldnesse and accesse with confidence saith the Apostle Ephes 3.12 and in him onely Whatsoever good thing we want and would beg of God by prayer we must aske it in his name and looke to obtaine it onely through him and and for his sake Whatsoever ye shall aske the father in my name hee will give it unto you saith our Saviour Iohn 16.23 And whatsoever good thing we have received from God and would be truly thankfull to God for we must ascribe it onely to Christ and acknowledge we have received it for his sake alone Giving thankes to God and the father by him as the Apostle teacheth us Col. 3.17 And thus we have seene the first proofe of the Doctrine No mercy can be expected from God but through Christ alone The second followeth No mercy can bee expected from God by Christ but onely through his bloud if hee had not suffered and endured that for us which hee did both in his soule and body wee could never have found any mercy from God at all See the proofe of this also in three particulars First All the mercies of God that concerne our justification the acquitting us of our sinnes and setting us in Gods favour are obtained to us by the passions and sufferings of Christ. Being justified by his bloud saith the Apostle Rom. 5.9 wee shall bee saved from wrath through him In Christ we have redemption though his bloud saith he Ephes. 1.7 the forgivenesse of sinnes according to the riches of his grace As if he had said It is of the riches of Gods free grace that any of us obtaine the forgivenesse of our sins but the riches of Gods grace are procured to us by the bloud of Christ and by no other meanes Him hath God set forth saith he Rom. 3.25 to be a propitiation through faith in his bloud Three things are to be observed in these words 1. God hath made Christ the mercy-seat The mercy-seat under the law was but a type and figure of him They that would obtaine any mercy from God must seeke it in and through him onely 2. Whereas the mercy-seat under the law stood in the holy of holyes within the vaile and was hiden not onely from the people but from the priests also the High-Priest onely had accesse unto it and that but once a yeare the Lord hath now by the ministery of the Gospell set forth this mercy-seat openly to the view of all men all men may have accesse unto it 3. As the Hhigh-Priest who was a type of Christ came not to the mercy-seat could find no mercy with God nor make atonement betweene him and his people without the bloud of a sacrifice Levit. 16.14 so may no man come to the true mercy-seat nor hope to find mercy with God through Christ but onely by faith in his bloud Secondly All the mercies of God that concerne our sanctification the subduing of our corruptions and the renewing of our hearts are obtained to us by the passion and sufferings of Christ. Therefore doth the Apostle Rom. 6.6 ascribe our mortification to the death of Christ. Our old man saith he is crucified with him that the body of sinne might bee destroyed that hence forth wee should not serve sinne So that ability that is given us of God to lead a new life and to walke in his wayes is ascribed to the passion and sufferings of Christ. It is the bloud of Christ saith the Apostle Heb. 9.14 who through the eternall spirit offered himselfe without spot unto God that purgeth our conscience from dead workes to serve the living God And that strength that any child of God hath to resist tentation is to bee ascribed to the passion and sufferings of Christ. By Christ crucified saith the Apostle Gal. 6.14 the world is crucified unto me and I unto the world Thirdly and lastly All the mercies of God that concerne our glorification and the consummation of our happinesse in the kingdome of heaven are obtained to us by the passion and sufferings of Christ. We have boldnesse saith the Apostle Heb. 10.19 to enter into the Holyest into heaven whereof the holy of holyes in the temple was a figure by the bloud of Iesus As if hee should say There is nothing that can make a man die and goe to God with true boldnesse and expectation of a better life but onely faith in the bloud of Christ. And in this respect it is that the Apostle calleth his whole ministery the preaching of the crosse of Christ 1 Cor. 1.18 and we preach Christ crucified saith he verse 23. that was the whole matter and scope of his ministery to teach men to looke for all mercy and comfort from God onely through the passion and sufferings of Iesus Christ. Yea he telleth the Corinthians 1 Cor 2.2 that when he was among them where learning and eloquence did abound hee determined not to know any thing save Iesus Christ and him crucified he resolved with himselfe to shew no other learning but this to set forth to them in the best manner he could the sufferings of Christ and the benefit and fruit that commeth to Gods people by them Nay he professeth of himselfe Gal. 6.14 that the crosse of Christ his passion and sufferings
was the onely ground of all his comfort he rejoiced and gloryed in nothing els God forbid saith he that I should glory save in the crosse of our Lord Iesus Christ. And thus we have heard the Doctrine confirmed unto us sufficiently Let us now proceed to the reasons and grounds of it and they are two principally according to the two severall branches of the Doctrine First No man can expect any mercy from God but onely through Christ Because he knoweth that he is by nature the child of wrath Wee all saith the Apostle Ephes. 2.3 were by nature the children of wrath even as others the elect as well as the reprobate the blessed Apostle as much as any other man was by nature the child of wrath And as he knoweth hee is in this estate by nature so by falling into and living in knowne sinnes he knoweth likewise that he provoketh the Lord afresh oftentimes and maketh him his enemie Thou hatest all workers of iniquity saith David Psal. 5.5 They rebelled and vexed his holy spirit saith the Prophet Esa. 63.10 speaking of Gods owne people therefore he was turned to be their enemy And who can expect mercy and kindnesse from him whom he knoweth to be his enemy No no no mercy no comfort can be looked for at Gods hands nothing but terrour nothing but indignation and wrath while God is our adversary till we be reconciled unto him Till then if a mans conscience be not senslesse there can be nothing in him but a certaine fearefull looking for of judgement as the Apostle speaketh Heb. 10.27 and of fiery indignation which shall devoure the adversaries Now Christ is the onely mediator between God and us to go betweene us and make reconciliation There is but one Mediator betweene God and man saith the Apostle 1 Tim. 2.5 the man Christ Iesus And Col. 1.19 20. It pleased the Father by him to reconcile all things unto himselfe Secondly No man can expect any mercy from God till he know first that the justice of God is satisfied for him As the Lord hath set this law unto all men to looke first to justice and then to mercy not to shew mercy unto any wiâh neglect of justice What doth the Lord require of thee saith he Mic. 6.8 but to do justly and to love mercy Thou shalt not respect the person of the poore in judgement saith the Lord Levit. 19.15 As if he had said Thou shalt not out of compassion to his distressed estate neglect to do justice So hath he set this law unto himselfe to looke first to justice and then to mercy not to have compassion upon any mans misery or to shew mercy on him with neglect of his justice For God is infinite in justice and will have his Law satisfied to the full It is easier for heaven and earth to passe saith our Saviour Luc. 16.17 than for one title of the law to faile As though he should say The Lord had rather heaven and earth and all the creatures therein should come to nought and perish everlastingly than that one word or title of his Law should faile and be unfulfilled And this is the irrecoverable sentence of his Law which the Apostle mentioneth Galat. 3.10 Cursed iâ every one that continueth not in all things that are written in the Law to do them Till therefore a man know that this sentence of the law be fulfilled till a man know that this curse is borne for him he cannot expect to find any mercy with God See how the Lord hath expressed himselfe in this point even in that place where he hath amplified his mercy most and set it forth to the full I meane Exod. 34.6 7. The Lord is mercifull and gracious long sâffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity and transgression and sinne What can be said more for the amplifying of Gods mercy than is said here And yet mark what followeth in the very next words and that will by no meanes cleare the guilty As if he had said As infinite as the Lord is in mercy yet will he by no meanes cleare any man that is guilty of the transgression of his law without satisfaction be made to his justice for him And who is able to make satisfaction to the justice of God for the sinne of man Who is able to satisfie the law and to beare this penalty and curse that is due unto him for the least transgression of it Who can stand before his indignation saith the Prophet Nah. 1.6 and who can abide in the fiercenesse of his anger Surely all the Angels and Saints in heaven and earth could not do it Onely Christ Iesus who was more than a man was able to doe it and did it for his elect to the utmost The Lord hath laid upon him saith the Prophet Esa. 53.6 the iniquity of us all that is the full punishment of all our iniquities Christ hath redeemed us saith the Apostle Gal. 3.13 from the curse of the law being made a curse for us He trod the winepresse of the fiercenesse and wrath of almighty God saith Iohn Rev. 19.15 There was not one jot of the fiercenesse and wrath of God that was due to the sinnes of any of the elect but he trod it out it came all upon him Christ himselfe our blessed Mediator could not make our peace with God nor get him to pardon our sinne and shew us mercy by intreaty or intercession or by any other meanes till he had satisfied the law for us till he had paid every farthing of our debt till he had borne the curse and punishment that was due to us for our sinnes even to the uttermost When we were enemies saith the Apostle Rom. 5.10 we were reconciled to God by the death of his Sonne nothing but the death of his Sonne would do it This truth the Lord taught his people even under the Law Without a sacrifice without shedding of blood there was no remission of any sinne saith the Apostle Heb. 9.22 It is the bloud saith the Lord Levit. 17.11 that maketh attonement for the soule And these are the reasons and grounds of the Doctrine Now before we come to the uses of it a question must be resolved to prevent the misunderstanding of this that hath beene delivered and to make way for the uses that are to be made of it How can it be said that no mercy can be obtained of God for us by any other way but by the bloudy passion of Iesus Christ seeing the Scripture so oft ascribeth our whole salvation to the meere grace and goodnesse of God onely By grace ye are saved saith the Apostle Eph. 2.5 And for the undoubted certainty of this truth he repeateth it againe Verse 8. in the very same words and teacheth us that our whole salvation commeth most freely unto us I will love them freely saith the Lord Hos. 14.4 We are justified freely by his grace saith the Apostle
good works by all their prayers and intercessions to merit of God for any man the pardon of the least sin And in this also Popery doth miserably and damnably deceive the world We know they teach men to trust and expect mercy from God in the pardon of their sin by the merits and intercession of the Saints specially of the blessed Virgin And it is notorious to the world that their whole Church in their publique Liturgie doe oft beg of God the pardon of sinne and deliverance from his wrath for the merits and intercession of such and such Saints Miserable comforters are they that teach poore soules in this case to leane upon the staffe of this bruised reed Of all the Saints that have beene most rich in grace and good workes that may truly bee said which David speaketh of the worldly rich men Psal. 49.7 8. None of them can by any meanes redeeme his brother nor give unto God a ransome for him for the redemption of the soule is precious No Saint was ever able with all his holinesse and good works to pay a price sufficient to satisfie the justice of God for one soule Nay I say more no Saint or Angel durst ever so farre mediate with God as to intreat him for his sake to pardon any one sin to any soule If one man sin against another saith old Ely to his sons 1 Sam. 2.25 the judge shall judge him satisfaction may bee made for the offence by the authority of the magistrate but if a man sin against the Lord who shall intreat for him As if he had said No Saint or Angel dare presume to be so much as a mediatour of intercession unto God for any that hath sinned against him Call now saith Eliphaz to Iob 5.1 if there be any that will answer or speake for thee and to which of the Saints wilt thou turne No none but Christ onely durst ever doe so much for any poore sinner And this is the first point in this Doctrine that doth discover to us how heavy and heinous a thing sin is Secondly Christ himselfe could not cleanse thee from thy sins nor procure thee the pardon of the least of them any other way but by dying for thee The holinesse of his life and that exact obedience he yeelded to the law of God in all points fulfilling all righteousnesse as himselfe speaketh Matth. 3.15 was doubtlesse of great merit and wee received much benefit by it As by one mans disobedience many were made sinners saith the Apostle Rom. 5.19 so by the obedience of one shall many be made righteous We are justified in part even by his active obedience for by it we obtaine the imputation of that perfect righteousnesse that giveth us title to the kingdome of heaven For seeing it was not possible for us to enter into life till wee had kept the commandements of God Matth. 19.17 and wee were not able to keepe them our selves it was necessary our surety should keepe them for us And hee by performing to the full for us not for himselfe for he being God and not man only and his manhood having no personall substistance without the Godhead was not bound to keep the law for himselfe he I say by fulfilling the whole law of God did thereby purchase heaven for us and merit that God should account us righteous and perfect fulfillers of his law By this means he brought in everlasting righteousnesse as the Prophet speaketh Dan. 9.24 In which respect also the Apostle saith Rom. 10.4 that Christ is the end of the law for righteousnesse to every one that beleeveth As if he should say The end of the law is to justifie them that fulfill it and this Christ hath done for every one that beleveth in him and so hath made him righteous before God And for this cause the Apostle saith also Rom. 3.31 Doe we then make void the law through faith God forbid Yea we establish the law As though hee had said The Doctrine of justification by faith in Christ doth no way derogate from the law for it acknowledgeth a necessity not only of satisfaction for the penalty that is due to the transgression of it but also of a full and perfect observation of it in all points by them that would enter into life But though this be so yet Christs active obedience his good works and holy life could never have bin meritorious for us could never have justified us nor brought us to heaven if he had not dyed for us And therefore both our justification and our obtaining of heaven is ascribed to his bloud as if that alone had done both Being justified by his bloud saith the Apostle Rom. 5.9 we shall be saved from wrath through him And we have boldnes to enter into the holiest that is into heaven Heb. 10.19 by the bloud of Iesus So the scripture ascribeth much to the intercession that our Saviour daily maketh for us in heaven much comfort doubtlesse we may receive by this that we have such a friend in the court such an advocate to speake and plead and pray for us unto his father He is able saith the Apostle Heb. 7.25 to save them to the uttermost that come to God by him seeing he ever liveth to make intercession for them But his intercession could never have bin meritorious for us it could never have prevailed with God for us to the procuring for us the pardon of the least sin if he had not by his death given full satisfaction to the justice of God for us When Christ is described unto Iohn Rev. 5.8 9. as the only mediatour of intercession for his Church unto whom the foure and twenty Elders representing the whole Catholike Church and company of all Gods Saints do bring their golden viols full of odours which are the prayers of the Saints to be presented by him unto his father he is represented to him in the likenes of a lambe that was slaine ver 6.11 And the foure and twenty Elders ver 9. give this for the reason why they bring their prayers unto him and make him their only mediatour of intercession aswell as their only Prophet interpreter of his fathers will Thou art worthy say they to take the booke and to open the seales thereof for thou wast slaine and hast redeemed us to God by thy blood Hee could not have beene our Prophet neither could his intercession and prayers have ever beene meritorious for us if hee had not dyed for us It is the death of Christ that giveth vertue and merit to his intercession and prayers for us It is the blood of sprinkliâg that speaketh better things then that of Abel saith the Apostle Hebrewes 12. â4 It is that that speaketh for us and pleadeth with God continually for mercy as the other did for vengeance Thirdly Christ himselfe could not by dying for thee have cleansed thee from thy sins nor procured the pardon of the least of them if he had not dyed
Lords supper 1 Cor. 10.16 The cup of blessing which we blesse is it not the Communion of the blood of Christ As if he had said Is it not the making of it our owne Thus you have seene the first branch of the Doctrine confirmed to you that no man can receive comfort by the bloud of Christ but he that hath it sprinkled upon his heart and applyed unto him The second branch of it that none but the Lord himselfe can thus apply and sprinkle the bloud of Christ upon the heart of any man is also evident by the holy Scripture I will say unto them saith the Lord Hos. 2.23 thou art my people and they shall say unto me thou art my God When God shall once by his spirit say unto any soule of ours thou art mine one of my people of my redeemed ones when hee shall as with a bunch of hysop sprinkle the bloud of his son upon our heart and say to any of us as he did to his people Zac. 9.11 it is the bloud of thy covenant of the covenant which I have made with thee then shall wee have sound comfort in it and bee able with confidence to say to him againe thou art my God and to cry to him as poore weake Thomas the Apostle did Iob. 20.28 My Lord and my God till then we shall never be able to do it The spirit it selfe saith the Apostle Rom. 8.16 heareth witnesse with our spirit that we are the children of God As if he had said Though our owne spirit and conscience be never so confident in this point that wee are Gods children and Christ by his bloud hath made our peace with God this is to no purpose till Gods sanctifying spirit be in us and doth beare witnesse with our owne spirit in this point and assure us that Christ is ours we can never have sound comfort in him It is the spirit that beareth witnesse saith the Apostle 1 Ioh 5.6 because the spirit is truth As if he had said no witnesse is infallible or any thing worth in this case but the spirit of God And in this respect is the spirit of God called the comforter Ioh. 14.26 He could never be our comforter if he did not thus beare witnes with our spirits that we are Gods children that Christ is ours that his bloud was shed for us The reasons and grounds of the Doctrine are two according to the two severall branches of it First If you aske me Why can Christs bloud doe us no good unlesse it be sprinkled upon our hearts and applyed to us I answer Because reason and experience teacheth us that as the propriety a man hath in any good thing doth much increase his comfort in it And to this the holy Ghost alludeth Pro. 5.15 Drinke waters out of thine owne cistern and running waters out of thine owne well and 2 Thess. 3.12 Let them worke with quietnesse and eat their owne bread A little of a mans own is a great deale sweeter to him then a great deale that is another mans though he have some use of it so it is a great vexation and increase of misery to a man many times to see others enjoy a benefit which themselves have as much need of and can have no part in it And the greater they know the benefit to be the more are they vexed in this case Thus is it with a rebell that knoweth a pardon is granted to a great number that were every whit as unworthy of it as deep in the rebellion as himselfe and yet he can have no benefit by it And with a poore man that seeth a great dole given and multitudes releived by it and he can get nothing So is it certainly in this case the more any man knoweth of Christ and of the all sufficiency of that redemption that he hath made by his blood the greater must his torment and horror needs be when he shall find that he hath no part in it When like Tantalus he shall see there is water of life before him which others drinke of quench their deadly thirst by and he can get none of it himselfe This is that which the Apostle saith increaseth the torments of the devils themselves Iames. 7.19 The devils also beleeve and tremble They know Christ full well to bee an all-sufficient Saviour I know thee who thou art saith he Mar. 1.24 even the holy one of God But they tremble so much the more for that because they know withall that they neither have nor ever shall have any part in him Secondly If you aske me Why can none but God himselfe by his holy spirit sprinkle this bloud of his son upon our hearts I answer Because there is in every one of us an evill heart of unbeliefe as the Apostle calleth it Heb. 13 1â and though in our peace and jolity wee thinke it is nothing to beleeve in Christ it is as easie by faith to feed upon his body and bloud in the Sacrament as it is to take and feed upon the bread and wine when our conscience shall bee once awakened we shall find our hearts not so strongly inclined to any sin as infidelity utterly unable to apply to our selves the bloud of Christ or to beleeve that God should ever love us so dearely as to give his son to dye for us Wee will bee apt then to flye from God as Adam did when his eyes were opened Gen. 3.8 And therefore the Apostle telleth us Ephe. 1.19 it is a worke of the exceeding greatnes of Gods power that any man is able to beleeve this Let us now make some use of this Doctrine unto our selves 1. For instruction 2. For exhortation 3. For comfort First This Doctrine teacheth us how to judge of popery that it is not onely a false and antichristian Doctrine that directly opposeth Christ and that in the most fundamentall point of his holy religion in the Doctrine of justification but that it is also a Doctrine of desperation and such as depriveth them that beleeve it of all true comfort in the houâe of death and time of distresse In which respect the holy Ghost hath most fitly resembled the teachers of it by those Locusts mentioned Rev. 9.5.10 1. They had faces like men and their Doctrine in shew hath no terror in it 2. They have the haire of women their Doctrine hath many inticements to allure men to the liking of them and to provoke unto spirituall lust and fornication 3. They have crownes of gold upon their heads they prevaile much and have great reverence and authority where they come But 4. they have tailes like unto scorpions and they have stings in their tailes saith the holy Ghost their Doctrine is such as will certainly in the end torment the conscience of them that receive it intolerably They can never have sound peace and comfort in their conscience that do beleeve it Their torment was saith the text ver 5. as the torment
as the Holy Ghost witnesseth Mar. 6 5. how can I ever hope to obtaine mercy and assurance of favour from God this way To this I answer First Thou maist notwithstanding thine infidelity so long as the infidelity that is in thee raigneth not but thou discernest bewailest and strivest against it David had doubting and feare and infidelity in him when he cryed Psal. 13.1 How long wilt thou forget me O Lord For ever How long wilt thou hide thy face from me And yet even then he trusted in Gods mercy and hoped to recover assurance of his favour that way as appeareth by his words in the fift verse And when I am afraid saith he Psal. 56 â when I am disquieted with feares and doubts of any kind I will trust in thee So Psal. 143.7 8. he professeth that when his spirit faâled when his spirit was overwhelmed and his heart within him was desolate as he had said before Verse 4. and consequently when he had much infidelity in him yet even then he did trust in God anâ lifted up his soule unto him And was not the poore woman that had the bloudy issue Luke 8.47 troubled much with doubts and feares and infidelity when yet notwithstanding she did trust and looke to receive mercy and helpe through the free goodnesse of God in Christ. Secondly Though thou feele thy selfe never so unable through thy infidelity to cast thy selfe upon the free grace and mercy of God in Christ yet if thou can bewaile and be soundly humbled for thy infidelity God will make thee able to do it For he hath promised to give grace even this as well as any other to the humble Iam. 4.6 He will keep thee from sinking under and being overcome of thy infidelity And Gods people have never found him readier to shew them mercy this way that when they have felt most weakenesse and infidelity in themselves When the Apostle had been pressed out of measure above his strength as he speaketh 2 Cor. 1.8 9 and had the sentence of death in himselfe God sustained and delivered him and that for this very cause as he saith to teach us that we should not trust in our selves but in God which raiseth the dead which causeth him to professe 2 Cor. 12.10 When I am weak then am I strong He never felt Gods strength more in supporting him and keeping him from sinking under the burden of any tentation than when he found his own weaknesse and readinesse to sink most of all Now to make some application of this we shall find that many of Gods people do greatly offend in this point For they make that inherent grace which they find in themselves the onely ground of all their comfort and assurance of Gods favour while they discerne that in themselves they are quiet and comfortable when they cannot they are utterly out of hope Two evills they commit in this one against themselves another against the Lord. First resting upon that grace they find in themselves and so trusting in their owne heart they leane upon a bruised reed that may and will deceive them Their owne spirit may faile them and be overwhelmed as we have heard David complained that it was with him Psal. 143.4 7. Though that grace that is in them if ever it were in them in truth do not utterly faile yet their heart and spirit the knowledge and feeling of that grace they have may quite faile them for a time This made David say as he doth Psal. 73.26 My flesh and my heart faileth but God is the strength of my heart and my portion for ever Make God himselfe thy rock and portion the onely ground of all thy hope and comfort and he will never faile though thine own flesh and heart do Secondly In doing thus we make an idoll of that inherent grace that is in us and putting that trust in it which we should repose in the Lord alone we commit idolatry we go a whoring after our owne hearts as the Lord speaketh Num. 15.39 For no inherent grace that is in us is God but the gift of God only and therefore cannot be fully trusted in without sinne Let us therefore learne to praise God for any grace he hath wrought in us by his holy Spirit yea let us take comfort in it as in a fruit of his eternall and unchangeable love but let us not so rest upon it as to make it the onely or chiefe ground of our hope and comfort but learne to renounce our selves and all confidence in any goodnesse that is in us and with humbled soules cast our selves wholly upon the free grace and mercy of God in Christ and say with the Apostle Phil. 3.3 We are the circumcision which rejoyce in the Lord Iesus and have no confidence in the flesh Lecture CXXVII On Psalme 51.7 Septem 1. 1629. NOw the third and last use that this Doctrine serveth unto is as I said for the comfort of such of Gods people as though they feare God unfainedly and are carefull in all their wayes to please him yet complaine greatly of this that they cannot feele that the bloud of Christ is by the Spirit of God sprinkled upon their hearts they cannot attaine unto this sensible assurance of the favour of God in Christ. And though 1 I know well that in this profane and loose age few have need of this use of comfort because most men are confident enough of their salvation they are not troubled at all with any doubts or feares his way and the whole have no need of a Physician Matth. 9.12 Doctrine of humiliation and terrour were fitter for most of our hearers than Doctrine of comfort The fat and strong among Gods sheepe should be fed with judgement as the Lord speaketh Ezek. 34.16 Yea 2 I know well that some will be more likely to receive hurt than good by that which you shall now heare For Christ and the Doctrine of Gods mercy in him is a stumbling stone and rock of offence to disobedient and wicked men as the Apostle teacheth us 1 Pet. 2.8 And 3. though in handling of the meanes whereby true assurance may be obtained I have spoken much already for the comfort of such persons Yet have I two reasons why I dare not omit this use of comfort First Because I doubt not but there are some of you that heare me have present need of it And if there were but two or three such among you all I am bound in my ministery to have more respect unto them then to all the rest For to such principally are we sent to preach Hee hath sent me saith our Saviour Esa. 61 1 2. and that which hee that is the great Shepheard of the sheepe said it becommeth us all that are under him tâ say likewise hee hath sent mee saith he to bind up the broken hearted and to comfort all that mourne in Sion Secondly Because though there be many of you that have not present need
for it than ever could be in the tenderest hearted mother in the world Can a woman saith the Lord Esa. 49.15 forget her sucking child that she should not have compassion on the sonne of her wombe Yea they mây forget yet will not I forget thee Yea he not onely loatheth them not for that sin that remaineth in them but delighteth and taketh pleasure in them neverthelesse for all that The Lord taketh pleasure saith David Psal. 147.11 in them that feare him in those that hope in his mercy Fiftly and lastly This pardon shall never be cancelled and revoked the Lord when he hath granted it will never call it in againe Of this mercy it is said Hos. 13.14 Repentance is hid from mine eyes Whom he hath once âustified and received into his favour he will never reckon with them againe nor reverse his pardon He forsââeth not his Saints saith David Psal. 37.28 they are preserved for ever In which respect the Apostle Heb. 13.20 calletâ Christs bloud the bloud of the everlasting covenant The righteousnesse we have by Christ is an everlasting righteousnesse Dan. 9.24 And from hence it is even from the consideration of this largenesse and fulnesse of their pardon and how perfect the worke of their justification is that the faithfull have borne themselves and rested much more upon their justificatioâ than upon their sanctification as you may see in these three points First They have placed their happinesse in this and not in any inherent grace that was in them as the Apoâtle teacâeth Rom. 4.6 8. David thus describeth saith he the blessednesse of the man to whom the Lord imputeth righteousnesse without works saying Blessed are they whose iniquities ââe forgiven c. Secondly They have also grounded their peace of conscience their spirituall joy their glorying and boasting in their owne estate not so much upon their sanctification or any goodnesse they found wrought in themselves which they knew was weake and unperfect subject to many changes and alterations as upon their justification by the righteousnesse of Christ imputed to them which they knew was most perfect and unreversible Being justified by faith saith the Apostle Rom. 5.1 3. we have peace with God through our Lord Iesus Christ yeâ we are not onely at peace but we rejoyce also and are chearefull and comfortable in hope of the glory of God yea we glory also in our estate even in tribulations as you know Paul did when he was in chaines Acts 26. â9 Thirdly and lastly They have so borne themselves upon the assurance and comfort of their justification and pardon as they have been able to lift up their faces unto God and to go to him in their prayers with a holy boldnesse as it is strange to see what boldnesse and familiarity both David and other of Gods servants have expressed this way By him we have boldnesse saith the Apostle Eph. 3.12 and accesse with confidence and boldnesse through faith in him Now the reasons and grounds of this Doctrine are three principally First Why doth not the Lord impute unto the faithfull any of their sinnes Why doth he not account nor esteeme of them as sinners that are sinners indeed Surely because he fully imputed all their sinnes with all the foule circumstances of them unto Christ their Surety The Lord laid upon him saith the Prophet Esa. 53.6 the iniquities of us all He made him to be sinne for us saith the Apostle 2 Cor. 5.31 who knew no sinne that we might be made the righteousnesse of God in him Secondly How is it possible that the soule of any so foule a sinner as David was should be made so cleane in Gods eye as no one spot should remaine in it Surely because the bloud of Christ was the bloud of such a person as was God aswell as man God purchased us saith the Apostle Acts 20.28 with his bloud And therefore was of infinite merit and virtue sufficient and more than sufficient perfectly to cleanse the fowlest soule It is therefore compared by the Prophet Zach. 13.1 not to a cisterne or poole that may be drawne dry but to a fountain opened to all Gods people for sinne and for uncleannesse With him is plenteous redemption saith the Prophet Psal. 130.7 The ransome that hee paid was enough and enough againe to satisfie Gods justice for all our sinnes Thirdly and lastly But how is it possible will you say that the soule of any so fowle a sinner as David here was a filthy adulterer a murderer should ever become in Gods sight not onely cleane but whiter than the snow beautifull and glorious in the eyes of God Surely because to whomsoever the Lord doth give for Christs sake the pardon of his sinnes which is the first part of our justification to him he doth also impute the righteousnesse of Christ which is the second part of our justification before God Thus David describeth saith the Apostle Rom. 4.6 7. the blessednesse of the man to whom the Lord imputeth righteousnesse without works saying Blessed are they whose iniquities are forgiven and whose sinnes are covered To whom the Lord forgiveth his sinnes to him he doth impute righteousnesse also Take away the filthy garments from him saith the Lord of Iehoshuah Zach. 3.4 and be said unto him behold I have caused thine iniquity to passe from thee and I will cloath thee with change of raiment And what was that change of raiment Surely the perfect and more than sufficiently meritorious obedience and righteousnesse of the Lord Iesus which God doth impute unto us In which respect also we are said by justifying faith to put on the Lord Iesus Rom. 13.14 Gal. 3.27 and to be cloathed with him as with a garment And no marvell if being so apparelled we appeare whiter than the snow beautifull and glorious in the sight of God To her that is to the Spouse and Church of Christ saith the Apostle Rev. 19.8 was graunted that she should be arrayed in fine linnen cleane and white for the fine linnen is the righteousnesse of Saints This perfect righteousnesse of Christ which the Lord imputeth to us and where with as with a garment he cloatheth us is the onely righteousnesse that any of Gods Saints have to stand before God with and having that they may stand with boldnesse even before the judgement seat of God Lecture CXXIX On Psalme 51.7 Septem 29. 1629. IT followeth now that we proceed unto the uses that this Doctrine serveth unto And they are of two sorts First Such as tend to the informing and establishing of our judgements in this most weighty and fundamentall article of our faith and that is for confutation of errour that is maintained against it Secondly Such as tend to the working upon our hearts and directing us how we should be affected with it and of this sort there are two First for comfort and for exhortation secondly The use of the first sort that is to say the use of confutation though
it be not so plausible and delightsome to you in hearing as the other And even unto that I confesse we must have respect in our preaching that both the matter we teach and our manner of handling it be such as you may heare with delight and affection The preacher sought and studied saith Salomon Eccles. 12.10 to fiâd out acceptable words words of delight as your margin readeth in that Place yet of the handling of them I may say to you as the Apostle doth to the Philippians Phil. 3.1 of his teaching them the same things that he had taught them before To me it is not grievous though I could with more delight to my selfe speake of other things than of matters in controversie and for you it is safe It is very profitable and necessary for you to have your judgements well informed and setled in the truth For First Knowledge is the ground and foundation of all true piety and you can never constantly hold and professe nor conscionably practise nor find sound comfort in any point of religion till your judgements bee well grounded and established in it This I pray saith the Apostle Philip. 1.9 that your love may abound yet more and more in knowledge and in all judgement Secondly The most of you though you have good affections you love the present truth that is professed amongst us and hate Popery yet you do it not out of knowledge and judgement If you were well examined you could give no good reason out of Gods Word for any thing that you hold and professe with such shew of zeale and affection but it may be said of you as the Apostle speaketh of the Hebrewes Hebrewes 5.12 Whereas for the time and meanes you have enjoyed ye ought to be teachers ye have need that one teach you again which be the first principles of the oracles of God O the need that most of you have notwithstanding all the time you have spent in hearing and in the profession of the true Religion of Christ to be soundly and substantially catechised in the grounds of Religion Thirdly and lastly The controversie I am to handle is no idle and intricate speculation of the Schooles none of those foolish and unlearned questions that the Apostle forbids Timothy 1 Tim. 1.4 and 2 Tim. 2.23 to meddle with but about a matter that tendeth to godly edifying which is by faith as the Apostle there speaketh About a truth that is most usefull and profitable that toucheth as we say the free hold of every one of you about the Doctrine of your justification before God about the way and means how you may be discharged of all your sinnes and become righteous in his sight To begin therefore with the use of Confutation which I will handle with asmuch plainnesse and brevity as I can the Doctrine which I taught you the last day doth evidently convince the Papists of three fowle and dangerous errours The first is against the first branch of the Doctrine the other two against the second branch of it The first is against the first part of our justification which consisteth in making of us cleane in the remission of our sinnes by the merit of Christs bloud the other two against the second part of our justification which consisteth in the making of us whiter than the snow in the imputing of Christs perfect righteousnesse unto us First They deny that Christ by his bloud hath made any believer so cleane hath purchased for him so full and absolute a pardon of his sinnes as we hold he did He hath indeed answered for and so obtained for us the remission and pardon of the fault say they and of the eternall punishment that is due to us for any sinne that ever we committed but he hath not answerd for nor obtained for us the remission of the whole punishment not of the temporall punishment that is due to us for sinne but that we must answer and satisfie Gods justice for our selves either in this life or in Purgatory after we are dead For convincing of this errour I will 1 give you evident testimonies and grounds of Scripture against it 2 I will answer some of the chiefe reasons that are alledged for the defence of it Foure arguments the Lord in his Word hath given us against this errour which though they will not stop the mouth of an obstinate Papist for there be some men that will never be convinced but as Iannes and Iambres withstood Moses so they will still resist the truth being reprobate concerning the faith as the Apostle speaketh 2 Tim. 3.8 that is such as can never bee brought to beleeve the truth yet are these arguments such as may make the wilfull folly of any Papist in maintaining this errour manifest unto all men and fully satisfie the conscience of any Christian in the falshood of it First The Apostle expresly teacheth Rom. 8.1 that there is no condemnation no kind of condemnation eternall nor temporall to them that are in Christ Iesus that is to the true beleever or as the vulgar Latin which the Papist most absurdly holdeth to bee more authenticall then the sacred originall is readeth it Nihil damnationis not one jot of condemnation And if there bee no condemnation reserved for the true beleever then is the whole punishment due to his sinne remitted For what is condemnation but the adjudging of a man to punishment And so is the word used every where in the Scripture Mat. 20.18 They shall condemne him to death Mar. 14.64 They all condemned him to be guilty of death So that if no condemnation at all belong to them or is due to them that are in Christ and have their sinne forgiven then no manner of punishment belongeth to them or is to be endured by them neither eternall nor temporall neither Secondly Christ hath redeemed the faithfull from the whole curse of the law that was due to them for their sin Christ hath redeemed us saith the Apostle Gal. 3.13 from the curse of the law and he giveth this for the reason of it because he was made a curse for us that is he bare it for us himselfe and so fully answered and satisfied the justice of God for it Surely saith the Prophet Esay 53.4 he hath borne our griefes and carried our sorrowes Now the temporall punishments that are due to us for sinne are part of the curse of the law as it is plaine by Deuâ 28.16 22. where among the curses that the law threatneth against sin a number of temporall judgements are threatned And our Saviour did beare and endure for us not that part onely of the curse and punishment due to our sins that should have bin eternall but that part also of the curse punishment due to our sin which is temporall As 1. Poverty he for our sakeâ became poore saith the Apostle 2 Corinthi 8.9 that wee through his poverty might bee rich And 2. reproch and contempt such as no man ever
never have said he might seeme to have had matter of glorying in those works he did while he was an idolater but matter of shame and confusion rather 3. The Apostle speaking unto men that feared God Act. 13.16 telleth them ver 39. that they could not be justified by the law of Moses that is by those workes which were commanded in the law of Moses 4 Lastly David when he was the servant of God a true beleever professeth that he could not stand before Gods judgement in the confidence of his own righteousnes it could not justifie him in Gods sight and therfore cryeth Ps. 143.2 Enter not into judgement with thy servant ô Lord for in thy sight shall no man living be justified And thus you see No man no not the best man that ever lived can be justified before God by any righteousnes that is in himselfe Now I will give you two reasons of it out of Gods Word First The righteousnesse and goodnesse that is in the best man is lame and imperfect and farre short of that God in his law requireth of him yea it is also spotted and defiled with the Leprosy of his originall corruption and therefore it cannot justifie him in Gods sight it cannot stand before God nor abide the tryall at his judgement seat The blessed Apostle himselfe professeth Phil. 3.12 that he was not perfect Iohn Baptist though he were sanctified in his mothers womb yet avoucheth Mat. 3.14 that he had need to be baptized of Christ he was not washed and cleansed sufficiently his sanctification was imperfect And the Church complaineth Esa 64.6 We are all as an uncleane thing and all our righteousnesse are as filthy rags There is not a just man upon earth saith Salomon Eccl. 7.20 that doth good and sinneth not In many things we offend all saith the Apostle Iam. 3.2 If we say saith the Apostle 1 Ioh. 1.8 we have no sin we deceive our selves and the truth is not in us True saith the Papist the justest man is not free from venial sins but that is no hinderance to his justification by his inherent righteousnes To this I answer First ãâã no sinne is so veniall but it justly deserveth etârâall âeath The soule that âânneth it shall die saith the Prophet Ezek. 18.4 And the wages of sin is death saith the Apostle Rom. 6.23 And Gal. 3.10 Cursed is he that continueth not in all things that are written in the law to do them Not onely every thing that is done against Gods Law how small soever it be but every thing that is lest undone which the law commandeth how small soever it be maketh a man lyable to the curse of God Secondly The holiest men that have ever lived and such as the Holy Ghost hath given testimony unto that they were just and perfect men have beene notwithstanding that guilty of such sinnes as the Papists themselves confesse to be mortall Zachary though he were a just man before God as the Holy Ghost saith of him Luke 1.6 yet was he guilty of grosse infidelity in not believing the Word that God spake to him by the Ministry of an Angell Luk. 1.20 yea the holiest men have had that deep sense of their owne sinfulnesse and corruption as they durst not stand before God in their owne righteousnesse they have freely professed they could not be justified by it in Gods sight Thus was Iob perswaded of his owne righteousnesse though hee were a man of whom the Lord himselfe giveth testimony Iob 1.8 that there was none like him upon the earth an upright and a perfect man Though I were righteous saith Iob 9 15. yet would I not answer him but I would make supplication to my Iudge And 10.15 If I be righteous yet will I not lift up my head As if he should say I will not plead my righteousnesse before thee I will not trust to be justified by it in thy sight And thus was David perswaded of his owne righteousnesse of whom yet the Lord saith that hee was a man after his owne heart 1 Samuel 13.14 If thou Lord shouldst marke iniquities saith David Psalme 130.3 O Lord who shall stand Lastly Thus was blessed Paul perswaded of his owne righteousnesse I know nothing by my selfe saith he 1 Corinth 4.4 yet am I not thereby justified but he that justifieth me is the Lord. As if he had said Though I should discerne no defect in mine owne righteousnesse as for the maine bent of my heart and course of my life I do not yet dare not I plead it before God nor hope to be justifyed by it for the Lord that is my Iudge can espie in me much more than I can in my selfe And certainly to conclude this first reason there is no Papist under heaven that hath not lost all conscience but his heart must needs give his tongue the lie when he saith he believeth to be justified before God by that righteousnesse and goodnesse that is inherent and dwelling in himselfe A second reason against it is this If a man could be justified by that righteousnesse that is inherent in himselfe then might he have in himselfe just cause of boasting and glorying before God neither should the whole glory of mans salvation and justification bee due unto the free grace and mercy of God in Christ. This argument the holy Apostle presseth against justification by works and for justification by faith onely Where is boasting then saith he Rom. 3.27 it is excluded By what law or doctrine Of works Nay but by the law or doctrine of faith And againe Rom. 4.2 If Abraham were justifified by works he hath whereof to glory but not before God By grace ye are saved through faith saith he Eph. 2.8 9. not of works least any man should boast So 1 Cor. 1.30 31. he giveth this for the reason why Christ is all in all to us in the matter of our salvation wisdome righteousnesse sanctification and redemption that according as it is written he that glorieth let him glory in the Lord. As if he had said God cannot abide that man should glory before him but would have him to be humbled to the very dust but if he could be justified before God by any goodnesse that is in him then might he have just cause of glorying even before God True saith the Papist if a man could be justified by his owne works by such works as he doth by the power of nature then had he indeed matter of glorying and boasting in himselfe But not when he is justified by such works onely as are wrought by the power of Gods grace in him For these workes are not his owne but the works of Christ and his grace in him according to that speech of the Church Esa. 26.12 Lord thou hast wrought all our workes in us And that of the Apostle Romans 15.18 I will not dare to speake of any of those things which Christ hath not wrought by mee Wee doe not therefore say
they by our doctrine ascribe unto man any matter of glorying at all we give the whole glory of mans justification unto Christ aâore To this I have two things to answer First the Apostle saith Rom. 3.27 that boasting is not excluded by any doctrine but by the Doctrine of justification by faith onely that the Doctrine of justification by works by any workes whether done before or after grace doth leave unto man some matter of boasting And Ephes. 2.8 9. he telleth us plainly that if we could be saved by such works as we that are his workmanship created in Christ Iesus unto good works that is regenerate persons do perform we might have matter of boasting in our selves Secondly Though the good actions that are wrought by the faithfull after grace received be wrought in them by the speciall assistance of the grace of Christ yet are they not Christs actions but their owne When they believe or repent or pray it cannot be said that Christ believeth repenteth or prayeth in them If their actions were meerely the actions of Christ and his grace then indeed we could not deny them to be perfect undefiled and meritorious also then though they were justified by them they could have no cause of glorying or boasting at all but the whole glory of it should redound unto Christ alone But because we are immediate agents in them our selves therefore the Holy Ghost calâeth them our own and not Christs works So Paul calleth all that goodnesse that was in him that care and conscience he made to keep Gods law Phil 3-9 ãâã owne righteousnesse And so doth our Saviour also call the good works of the faithfull their owne works Let your light so shine before men saith he Matth. 5.16 that they may see your good works And Rev. 2.9 I know thy works And from hence also it commeth even from the imperfection and corruption that is in us who are the immediate agents in them that they are both imperfect and defiled also For who can bring a cleane thing out of ãâã uncleane Not one saith Iob 14.4 Though the fountaine from whence they first sprink be most pure yet they receive such pollution from the filthy channels through which they passe as were it not for Christ they could not at all be accepted of God And from hence also it commeth that if we were justified by them we should have some just cause of glorying before God And thus have I confirmed to you the first of those truths which I propounded that is to say That we are not justified before God by our inherent righteousnesse by it we can never be made whiter than the snow in Gods sight It followeth now that wee proceed unto the second That wee are justified before God by the righteousnesse of Christ imputed to us and by that alone In confirming whereof I will observe the same order that I did before First I will shew you by evident proofs of holy Scripture that it is so Secondly I will give you good reasons out of the Word why it must âeeds be so For proofes I will give you six that are plaine and pregnant 1. The Apostle saith Rom. 4.6 that to the blessed that is to the justified man the Lord imputeth righteousnesse without workes And what righteousnesse can that be Inherent righteousnesse it cannot be for that is not without works it must needs therefore be Christs righteousnesse 2. He saith expresly Rom. 5.19 that by the obedience of one that is of Christ many that is the whole number of Gods elect are made righteous not efficiently and meritoriously onely but formally as by Adams disobedience we were made sinners not efficiently and meritoriously onely but formally his first sinne was made our sinne 3. The Apostle 1 Cor. 1.30 saith that Christ is made to us of God wisdome righteousnesse sanctification and redemption where 1 he expresly distinguisheth righteousnesse from sanctification imputed righteousnesse from inherent righteousnesse and 2 saith that Christs righteousnesse is made ours of God 4. 2 Cor. 5.21 He saith we are made the righteousnesse of God in him where observe 1 That he saith we are made the righteousnesse of God that is righteous by such a righteousnesse as God requireth 2. That he saith not onely in the concrete we are made righteous but in the abstract righteousnesse that is perfectly and fully righteous 3. That we are made so in him not in our selves inherently 5. The Prophet Ieremiah Ier. 23.6 saith this is the name whereby Christ should be called by all Gods people the Lord our righteousnesse As if he had said All Gods people should professe they have no other righteousnesse to stand before God with but onely Christ his righteousnesse and his alone They should say as David doth Psal. 71.16 I will make mention of speake of glory in trust unto thy righteousnesse even of thine onely 6. Lastly This is the confession of all the Saints in that Hallelujah whereby they do solemnize the marriage of the lambe Revel 19.8 To his spouse was granted that she should be arrayed in fine linnen cleane and white For the fine linnen is the righteousnesse of Saints Where observe 1. That that made Christs Spouse and Church most beautifull whiter than the snow in his eye was not so much her owne beauty any righteousnesse of her owne or inherent in her selfe as the robe the fine linnen that was granted to her put upon her none of her owne 2. That this robe this fine linnen is said to be the righteousnesse of Saints Not in our first justification onely as the Papists fondly distinguish but in our second justification also if there were any such even when we are Saints we have no other righteousnesse to make us beautifull in God's eyes but this robe this fine white linnen that is put upon us graunted to us and none of our owne 3. Observe the confirmation and ratification that is given to these words Verse 9. The Angell said unto Iohn These are the true sayings of God And what is this robe this fine linnen that is the righteousnesse of all the Saints Surely Christ and his perfect righteousnesse which is given and imputed unto us of God In which respect they that are baptized into Christ and truly believe in him are said Gal. 3.27 to have put on Christ. And Paul desireth that he may be found in Christ Phil. 3.9 cloathed with this robe not having his owne righteousnesse which is of the law which consisteth in obedience to the Law of God but that which is through the faith of Christ. The righteousnesse which is of God by faith As Iacob got the blessing by having the goodly raiment of his elder brother put upon him Genes 27.15 so must we Now the reason why this must needs be so is evident Because that righteousnesse onely is able to justifie us before God which is perfect and absolute that hath no defect nor blemish in it such as may ablde the
have said All Gods people throughout the world should greatly rejoyce in Christ. And the Apostle maketh this a speciall note of a true Israelite Phil. 3.3 that hee is such a one as doth rejoyce in Christ Iesus And the Apostle Peter 1 Pet. 1.8 saith of all the elect strangers to whom he wrote that beleeving in Christ they did rejoyce with joy unspeakable and glorious And though all these places doe proove that we are in a wofull and wretched estate none of Gods Israel no better then infidells if Christ be not the only ground of our consolation if we cannot rejoyce in him yet alas to many that thinke themselves to bee good Châistians this Doctrine yeeldeth no comfort at all they heare it without all joy the reason is because they have no need of comfort they have other comforts that doe fully satisfie and content their soules for the time The full soule loatheth an houy combe saith Salomon Proverbs 27.7 The sweetest and comfortablest Doctrine that is is but unsavoury to the soule that is full of comfort already but the humbled soule the soule that hath need of comfort and such may the soule of every one of us be we know not how soone will find more sweetnes and comfort in this Doctrine then in any thing in the world besides To the hungry soule saith Salomon there Pro. 27.7 every bitter thing is sweete that that seemeth bitter to others is sweet to him To the soule that doth indeed hunger and thirst for comfort Christ is most sweet notwithstanding all the bitternesse that the flesh findeth in him and in those termes and conditions upon which he is to be received by us And to these hungry and thirstie soules am I to direct the word of consolation that I shall now deliver and to none other persons Hoe every one that thirsteth saith the Prophet in the name of Christ himselfe Esa. 55.1 come yee to the waters Thou that art most deepely afflicted in spirit that thinkest thy thirst to bee insatiable such as can never be quenched come thou to these waters and thou shalt find them aboundantly sufficient to quench and satisfie the thirst of thy soule come unto Christ and thou shalt find there is in him and in that that he hath done for thee comfort enough to raise up to refresh thy spirit though it be never so much dejected in thee Whosoever drinketh of the water that I shall givâ him saith our Saviour Iohn 4.14 shall never thirst with a tormenting and deadly thirst but the water that I shall give him shall bee in him a well or fountaine of water springing up into everlasting life Come unto me saith hee againe Mat. 11.28 all ye that labour and are heavy laden and I will give you rest Certainely the cause why wee have so little rest so little comfort is because we come not to him because we seeke not comfort in him if we would come to him wee might find comfort enough in him against all the angvish of our soules bee it never so great A man shall be saith the Prophet Esa. 32.2 speaking of Christ as an hiding place from the wind and a covert from the tempest as rivers of water in a dry place as the shaddow of a great rocke in a watry land See in how many words and with what variety of most apt Metaphors the holy Ghost teacheth that there is no kind of affliction or distresse of mind that any of Gods people can bee subject unto but there is sufficient ease and comfort to bee found in Christ against it He is able to save them to the uttermost saith the Apostle Hebr. 7.25 that come unto God by him And what are the grounds of this aboundant and all-sufficient comfort that the humbled and afflicted soule of every believer may find in Christ Surely these inestimable benefits that wee have heard in the Doctrine every true beleever receiveth by him 1. Because hee hath purchased by his precious blood our pardon and blotted all our sinnes out of God debt-booke and made us as cleane in Gods sight as if we had never sinned 2. Because by his perfect righteousnesse and fulfilling of Gods law for vs and in our stead he hath made us more perfectly righteous before God then if we had in all points observed the whole law our selves Both these points I will handle distinctly and shew you that they are sound grounds of comfort yea the only sound grounds of true comfort For the first of these See how just a cause of comfort it is to every afflicted soule to know his sins are pardoned Esa. 40.1 2. Comfort yee comfort yee my people saith your God speake ye comfortably to Ierusalem See how earnest God is in charging his ministers to comfort his people yea to comfort them effectually to be diligent and zealous in this worke and beat much upon this and whereas they might have said Alas how should wee comfort thy people that are so much dejected and afflicted in spirit To this the Lord answers Cry unto her that her warrefare is accomplished all the enemies of her salvation are fully vanquished her iniquitie is pardoned for shee hath received at the Lords hand in Christ her surety double for all her sinnes As if hee had said perswade her in this assure her of this and this will comfort her aboundantly So when our Saviour would comfort Mary Magdalene who was as much humbled and troubled in mind as any poore Christian can be her sorrow was so aboundant as she was able to wash his feet with her teares how doth he seeke to comfort her Woman saith hee Lu. 7 48 50. thy sins are forgiven thee goe in peace As if hee had said Thou hast cause to be comfortable and cheerefull for thy sins are forgiven O this peace of God the comfort and joy that riseth from the knowledge of the pardon of our sinne and reconciliation with God is said Phil. 4.7 to passe all understanding No heart can conceive how sweet how blessed and comfortable a thing it is but that only that hath felt and enjoyed it David could tell what it was from his owne experience and therefore saith Psal. 32.1 2. Blessed is hee or the blessednesses of that man for the word that hee useth there is not an adjective but a substantive hee speaketh not in the concrete as wee say but in the abstract neither is it a word of the singular but of the plurall number that hee useth to expresse himselfe by As if hee should say ô the compleate the full the infinite happinesse of that man whose transgression is forgiven whose sin is covered ô the infinite and unspeakable happinesse of that man unto whom the Lord imputeth not iniquity As though hee had said This is even enough to make a man perfectly happy if his sinnes bee forgiven him nothing can make that man miserable that hath once obtained this And the reason of this is evident For 1. sinne is the
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
doth make and which may rise in your mindes against it And indeed if it were an objection of Papists onely I would never trouble you or my selfe about it But wee are all by nature ranke Papists in this and in many other points of religion and I know this first reason will seeme strange and absurd to many of you and that you will be ready to say what Shall every man in the matter of religion rest upon the instruction and perswasion hee hath from his owne private spirit This fond conceit saith the Papist hath already and still must needs bring into the Church an infinite variety of opinions in religion Quot capitatot sensus so many men so many mindes and opinions there must needs bee in religion if every ones private spirit bee supreame judge and determiner what is truth in the matter of religion Is it not a farre surer way for all men to depend and rest upon the Doctrine and instruction of the Church according to the ordinance of God then upon that which their owne private spirit teacheth them Aske the priests concerning the law saith the Lord Hag. 2.11 and againe The priests lips shall keepe knowledge saith the Prophet Mal. 2.7 and the people should seeke the law at his mouth Now unto this I have Foure things to answer First That though this Doctrine that every true beleever hath the spirit of God and that the spirit of God will teach him bee strange and ridiculous to such as are sensuall not having the spirit as the Apostle speaketh of some Iude 19. and indeed to every naturall man yet to the regenerate man it is not so The spirit of truth saith our Saviour Iohn 14.17 the world cannot receive because it seeth him not neither knoweth him but ye know him for hee dwelleth in you and shall bee in you Every true beleever every true Christian hath the spirit of God and knowes and finds in himselfe that hee hath it Because ye are sonnes saith the Apostle Galathians 4.6 God hath sent forth the spirit of his sonne into your hearts crying Abba father Hee could not pray els nor cry Abba father unto God And he that hath it not let him scoffe and âlout at it never so much is in a wofull case certainely and will find it to be so one day He that hath not the spirit of Christ is none of his saith the Apostle Rom. 8.9 Secondly The spirit that every faithfull man hath to teach and instruct him is not his owne private spirit as they scornefully and blasphemously call it for 1 it is the spirit of God even the same that first indited the holy Scriptures and inspired the holy Prophets and Apostles in the writing of them and is therefore best able to instruct and teach us in the true meaning of them Wee have received saith the Apostle â Cor. 2.12 not the spirit of the world but the spirit which is of God that wee might know the things which are freely given us of God And 2 besides it is not mans private spirit because it is one and the same in all the faithfull throughout the world and teacheth them all one and the same thing By one spirit saith the Apostle 1 Cor. 12.13 wee are all baptized into one body whether we be Iewes or Gentiles bond or free and have beene all made to drinke into one spirit As if hee should have said As all the faithfull throughout the world enjoy the same outward Sacraments so is the inward grace that is sealed thereby one and the same in all the faithfull throughout the world and teacheth them all one and the same thing So that this teaching that every true beleever hath and must have from the spirit is no cause of the diversity of opinions that is in the world no no it is the following and hearkning unto our own naturall and carnall spirits that is the true cause of that if we were all taught by the spirit of God we should agree better in opinion then we do Yea it is one and the same spirit that is in all the faithfull that are now living that it was in all the faithfull in old time and teacheth us now no other thing then it did teach all the faithfull from the beginning of the world So the Apostle alluding unto David and to the faithfull in his time saith 2 Cor. 4.13 We having the same spirit of faith according as it is written I beleeved and therefore have I spoken we also beleeve and therefore speake Thirdly Wee doe not say that that teaching and perswasion which every faithfull man receiveth inwardly in his owne heart from the spirit of God is the supreame judge and determiner what is true and what erroneous in the matters of faith and religion from which no appeale is to bee made for all hereticks and selfe-conceited persons will bee apt to pretend that but wee have a certaine rule given us whereby that which the spirit of God teacheth a man inwardly may be knowne and discerned from all opinions and motions that come from a false and fantasticall spirit and that is the written Word of God That Doctrine that is consonant to the Word is of the spirits teaching that that swerves from the Word comes certainely from a false and erroneous spirit By this rule we must judge of the spirit that is in other men Beloved beleeve not every spirit saith the Apostle 1 Iohn 4.1 but try the spirits whether they bee of God But how shall wee try whether the Doctrine that our teachers bring us bee such as they received and learned of Gods spirit or no Why wee must try it by this rule To the law and to the testimony saith the Prophet Esa. 8.20 if they speake not according to this Word it is because they have no light in them As if hee should have said they were never taught of God And this is also the rule whereby wee must try every opinion in religion that wee hold every motion and inclination that wee find in our hearts whether it bee of the spirit of God yea or no the spirit never disagreeth from the Word Behold saith the wisdome of God Proverbes 1.23 I will powre out my spirit unto you I will make knowne my words unto you And Esa. 59.21 This is my covenant with them saith the Lord my spirit that is upon thee and my word which I have put in thy mouth The spirit and the Word goe alwaies together Fourthly and lastly The spirit of God useth to teach the conscience by the ministery of the Word that is in the Church of God and not either by immediate inspirations and enthusiasmes or by any other outward meanes ordinarily but by this onely And by this also a man may judge whether that that hee holds in religion bee of the spirits teaching yea or no. Whether the good things that seeme to bee in him were wrought by the spirit of God that is if hee have learned and
himselfe to be for the Gospell and against Popery may give us great hope of the continuance of this blessing and may seeme to free us from feare of any alteration of Religion in our dayes Yet are there three things that make this exhortation every whit as needefull for our times and for us as it was for the people of God in the Apostles dayes First The great danger wee are in that popery may prevaile and steale in upon us and with it a fiery tryall before we be aware not withstanding all that hath beene said of the hopes we have Surely the great increase of Papists that we daily heare of together with the marvellous declining of many declared by the ready receiving of such Doctrines as any seducing Spirit will offer to them may give us just cause of this feare Secondly admit that wee were in no danger at all of a fiery tryall through popery yet are there a number of other new and strange opinions lately sprung up in our Church that do make this exhortation as needfull now as ever it was They are so many that I cannot name them all unto you though I would and they are some of them so fantasticall some so blasphemous and dangerous that I would not offend your Christian eares with rehearsing of them though I could Every yeare almost yeelds us some new conceit in Religion When the servants in the parable of the tares Matth. 13.27 28 spied their Masters field so full of tares they said unto him Sir didst not thou sow good seed in thy field from whence then are these tares They doe not lay the fault upon the seed their Master did sow The Papists and Atheists when they heare either of Heresies that spring in the Church or of hypocrites and scandalous sinners that break out amongst such as professe Religion are apt still to impute all to our Masters seed This comes of following Sermons a goodly Gospell say they this is that brings forth such fruits And the servants of God themselves that know how good the seed was that their Master did sow in this field how sound and pure the Doctrine hath beene which our state and Church hath professed and which hath beene preached in it above 70. yeares without interruption and see what a number of strange opinions are now risen in it are apt to wonder and cry Lord whence come all these tares But marke what answere the Lord of the field gives unto his servants The enemy hath done this saith he Satan the enemy of God and mankinde is the sower of all these tares the authour of all the heresyes and scandalls too that rise in Gods Church And the men that broach these errours how learned or good soever they may seeme to be as Satan himselfe saith the Apostle 2 Cor. 11.14 is of transformed into an Angel of light are set on work by him his agents his seeds-men they are Our Saviour foretelling the destruction of Ierusalem and of the whole state and the judgements whereby God would plague that nation for the contempt of the Gospell and which should bee signes and forerunners of his taking it away from them and bestowing it upon some other nation that would bring forth better fruits of it names this for one Matth. 24.11 Many false Prophets saith he shall arise and shall deceive many Certainly the many sects and errours that arise in our Church as it is to be esteemed a most just judgement of God upon this nation for the contempt of the Gospell so is it a fearefull signe of a more grievous judgement approching and namely of the removing of our candlesticke and taking away the Gospell from us And surely these false teachers increasing as they doe will steale away the truth of Religion from us before we be aware as the Lord speaketh of the false Prophets in Ieremies time Ier. 23.30 unlesse wee stirre up our selves to hold it fast and to cleave so much the more stedfastly unto it because wee see it so many wayes questioned and contradicted by fantasticall spirits Thirdly and lastly The generall decay of the love of Religion in all places and among all sorts of men and the strange increase of irreligiousnesse and profanesse every where will as an epidemicall disease and common contagion infect us all and by little and little steale our hearts away from all care of Religion and respect unto it if we doe not carefully take heed and stirre up our selves to hold fast both the knowledge and practice of the truth which we have received Our long enjoying of the Gospell of Christ together with our long peace and plenty makes us to esteeme lightly and to grow weary of it as Israel of old was of Mannah though it were both the most wholesome and the most delicate foode also that ever man tasted of In which respect the Prophet Psal. 78.25 calls it Angels foode such a foode as if they had needed meate the very Angels might have fed upon Yet grew they so weary of it that they preferred the cucumbers and onyons and garlicke of Aegypt before it Num. 11.5 6. any thing rather then Mannah then that food that came downe from heaven And so doth the Apostle prophesie 2 Tim. 4.4 of a time that should come and we have just cause to judge that this is the very time hee prophesieth of wherein such as had professed the Gospell should turne away their eares from the truth be turned unto fables No doctrine can be so fabulous and fantasticall but men will be ready to turne unto it and to embrace it rather then the present truth as the Apostle calls it 2 Pet. 1.12 Any thing that will oppose and contradict the present truth this Mannah that is before our eyes as the Iewes speake there Num. 11.6 shall be welcome unto them This is not the disposition of a few of here and there one but it is the humour of the very age and time we live in that strongly inclineth unto epicurisme and irreligiousnesse Therefore the Apostle in another prophesie of his 2 Tim. 3.1 wherein he sets downe the generall sinnes of those perilous times that shall come in the last dayes whereinto we are fallen notes this as a chiefe one Verse 5. Having a forme of godlinesse an outward profession of the true Religion but denying the power thereof that the Gospell should have such a commanding power over them as to restraine them from any sinne they were inclined unto especially if it be in fashion this they should not abide this being the generall disease of the time we shal all be in danger to be carryed away with the streame and sway of it if we discerne it not to be a forerunner of the removall of our candlesticke the Gospell and in time take heed and repent and doe our first workes Rev. 2.5 and if the generall inclination unto profanesse that we discerne in all men cause us not to love the truth and cleave to it
so much the more and to take up Davids cry and resolution Psal. 119.126 128. It is time for thee Lord to worke and to shew thy power for the maintaining of thy truth and Gospell for they have made void thy law thy word and truth is of no reckoning and account with men therefore even for this very cause Oh happy man that can say so therefore love I thy Commandements above gold yea above fine gold therefore I esteeme all thy precepts concerning all things to bee right and I hate every false way And now that I have thus shewed you how much need we have of this exhortation to constancy in our Religion I will for the better enforcing of it first give you some motives to perswade and provoke you to it and then shew you the meanes how it may be obtained And the Motives I will give you shall be but two First take heed how you suffer your selves to be corrupted in judgement how you approve in your judgement of any erroneous Doctrine for corruption in judgement is the most dangerous corruption of all others worse then corruption in manners is specially in a man that hath beene formerly inlightned with the knowledge of the truth To allow of any evill we doe in our judgement and to defend it as lawfull is a greater sin and argues a man to be more under the power and dominion of sinne then the committing of sinne doth Therefore the Apostle in the person not of a naturall but of a regenerate man comforts himselfe in this Rom. 7.15 That which I doe I allow not and Verse 16. I consent to the Law that it is good and Verse 25. With my minde I serve the Law of God The Leprosie in the head was of all kinde of Leprosies most dangerous The Priest shall pronounce him utterly uncleane saith the Lord Leviticus 13.44 his plague is in his head As the soule is the excellency of a man so is the spirit and judgement the excellency of the soule and that that God hath set in a man to guide and governe all other the powers and facultyes of it The spirit of man is the candle of the Lord saith Salomon Prov. 20.27 a divine light set in the soule to direct the whole man And if the light that is in thee be darkenesse saith our Saviour Matth. 6.23 if thy minde and judgement be once corrupted how great how dangerous is that darkenesse Take heed therefore saith he Luke 11.35 that the light that is in thee be not darkenesse take heed that thy judgement be not corrupted Most men are of opinion that if a mans life and conversation be honest and good it is no great matter what his opinion in Religion be But they are much deceived An unsound and corrupt judgement in Religion will make a man more odious unto God then many foule corruptions in life and conversation will doe To the unbeleeving saith the Apostle Tit. 1.15 Nothing is pure for even their minde and conscience is defiled Even their minde is defiled saith he The corruption of the minde is the highest degree of corruption that can be Nay it is not only an high degree of corruption to be corrupt in judgement but it is also a grievous punishment of God when a man through want of judgement to discerne betweene truth and falshood shall receive errour and forsake the truth This is said to be the judgement that God did make choice of to punish the Gentiles for their most hainous sins God gave them over saith the Apostle Rom. 1.28 to a reprobate minde ãâã ãâã ãâã ãâã ãâã to a minde void of judgement as your margin well renders it When thou once losest thy judgement that thou canst not discerne betweene truth and errour in the matters of thy faith and salvation know that thou art under a most heavy curse of God Secondly If any of you shall change your judgement in Religion and be apt to embrace errour and forsake the truth you shall thereby declare your selves never to have beene taught of God never to have had any truth of grace or goodnesse in you What will you say is every one that holdeth any errour in Religion utterly void of all grace For answer unto this you must understand that there is great difference in the errours that men hold and in the manner of their holding them also As in the law of God which is the rule of our practice there are some more weighty matters as our Saviour speaketh Matth. 23.23 and some that are lesse weighty So among those truths in Religion that are to be knowne and beleeved there are some that are more fundamentall of more absolute necessity to salvation to be knowne and beleeved then some others are As in the body of man some wounds are mortall Viz. such as touch the braine or heart or other vitall parts some others though they be very deepe and grievous yet are not mortall so it is in the errours of the minde some of them touch the head not holding the head saith the Apostle Col. 2.19 and destroy the faith as he speaketh 2 Tim. 2.18 they overthrow the Doctrine of justification only by faith in Christ which is the very life of a Christians soule but some of them doe not so To answer therefore more distinctly unto the question I say That errours of this latter kinde that doe not touch upon the foundation may doubtlesse be in the man that is in the state of grace He that held himselfe bound in conscience in the Apostles time to observe all those dayes that God in Moses dayes had made holy and to abstaine from all those meates that by that law were made uncleane did out of doubt hold an arrour in Religion and yet the Apostle Rom. 14.1 6. speakes of such a man as of the deare child of God and saith plainly of him Verse 3. That God had received him into favour yea hee shall bee holden up saith he Verse 4. he shall persevere in the state of grace for all the errour that he holds Yea he forbids Gods people that were sounder in judgement than he to despise him or judge him to be void of grace nay he commands them to receive him converse with him think well of him love him notwithstanding this errour of his As every errour of judgement doth not separate a man from Christ so neither should it separate the members of Christ in love and affection one from another When any two of us differ in judgement in any matter of religion whatsoever the one of us certainly must needs be in an errour And he that is in the errour so it be but an errour of this kind may be every whit as holy a man yea and holier too than he that holdeth the truth For the dearest of Gods children in this life may be subject unto such errours The best may say of themselves as the Apostle doth 1 Cor. 13.9 We know but in part
and wonders that they doe yet might they bee false Prophets for all that false Prophets saith our Saviour shall shew great signes and wonders in so much that if it were possible they shall deceive the very elâct If it were possible saith hee It is not possible for any of Gods elect to bee so deceived by any false teachers as that they should fall into those errours that are fundamentall and persist in them The foundation of God saith the Apostle 2 Timothy 2.19 this decree of God which is the maine foundation of our whole salvation that standeth sure and can never bee mooved or altered And secondly wee are kept saith the Apostle 1 Peter 1.5 by the power of God through faith unto salvation And by our faith wee have in these things and in other the promises of God we stand as the Apostle saith 2 Corith 1.24 and not by any thing that is in our selves But though this bee so yet hath the Lord appointed some things for us to doe to preserve our selves from falling away from the truth And though he at the first made us without our selves not of our first creation only but of the first forming of the new creature principally is that to be understood which the Church speaketh Psalme 100.3 It is he that made us and not we our selves as appeares by the words that follow We are his people and the sheepe of his pasture we were meere patients in both those first workes of God yet will he not save us without our selves he will not preserve us in the state of grace nor bring us unto glory without our owne endeavour he will have us to be agents in this work our selves and co-workers with him Work out your own salvation saith the Apostle Phil. 2.12 and Iude 20 â1 Build up your selves in your most holy faith and keep your selves in the love of God And whomsoever God hath elected and decreed to preserve so as they shall never bee deceived and drawne from the truth in them he will worke a care and endeavour to use all meanes to preserve themselves Yea he will make them to be diligent and painfull in working for themselves this way in doing their endeavour and using of the meanes whereby they may be kept from falling away from the truth The Apostle writing to the Hebrewes that had done much already to make sure to themselves their owne election and calling And wee desire saith hee Hebrewes 6.11 12. that every one of you doe shew the same diligence to the full assurance of hope unto the end That yee bee not slothfull but followers of them who through faith and patience inherit the promises No man can have full assurance of hope to bee preserved from falling away unlesse even to the end of his dayes hee bee diligent in using the meanes to preserve himselfe No man may looke to inherit Gods promises that is a sloathfull man that relyeth wholly upon Gods mercy and power and gracious promises and will use no endeavour take no paines to keepe himselfe from falling from God On the other side hee that will diligently endeavour himselfe to doe that that God hath directed him to doe and to use Gods meanes shall not need to doubt but that God will uphold him though the times were farre more dangerous than they are Hee that upheld Noah Genesis 6.9 and Obadiah 1 Kings 18.3 in such times as these were can certainely uphold us in these times God is able to make him stand saith the Apostle Romans 14.4 Yea and hee will cetainely doe it if wee bee not wanting to our selves Arise and bee doing saith David to Salomon 1 Chron. 22.16 and the Lord will bee with thee Do thy endeavour in the use of Gods meanes conscionably and thou shalt not need to doubt of successe In all labour there is profit saith the Holy Ghost Prov. 14.23 which is to bee understood as well of the paines wee are to take for our soules and for heaven as for that wee take for our bodies in our worldly callings Yea the Lord to shew the necessity of our own endeavour to encourage us unto this and to honour the use of his meanes is pleased to ascribe our preservation from falling and standing in the state of grace which is indeed his owne worke onely unto this our care of keeping of our selves Hee that is begotten of God keepeth himselfe and that wicked one toucheth him not saith the Apostle 1 Iohn 5.18 A regenerate man may by a conscionable use of the meanes yet not hee saith the Apostle 1 Corinthians 15.10 but the grace of God that is with him and with all others also that faithfully doe their endeavour keepe himselfe so as that Satan nor any of his agents shall ever bee able to touch him mortally to draw him to that sinne that is unto death Yea hee that will carefully doe what lyeth in him I speake still of the regenerate man may preserve himselfe though not from all sinne from all humane frailties and infirmities yet certainely from all grosse and scandalous sinnes even from such as hee hath beene by nature or custome most strongly inclined unto And I kept my selfe from mine iniquity saith David Psalme 18.23 You will aske me then what is it that God would have vs to doe to preserve our selves from falling into errour and to keepe our selves constant in his holy truth I answer they bee two things principally some things wee must avoid and some things wee must doe 1. We must carefully beware of and shun those things whereby we are in danger to be corrupted in our judgement and drawne away from the truth 2. Wee must diligently use the meanes whereby wee may bee established and preserved in it Of the first kind there are two wholsome and necessary directions given us in Gods Booke First Hee that would be constant in the truth of religion and not fall from it must shun and avoid them by whom he may be in danger to be seduced and drawne into errour Shun the hearing of them the conferring with them the reading of their bookes desire not to heare what they can say for their errours and against the truth This direction wee shall find often given unto Gods people Cease my sonne to heare saith the Holy Ghost Proverbes 19.27 the instruction that causeth to erre from the words of knowledge As if hee should have said Thou hast received the knowledge of the truth from the Word of God the writings of the Prophets and Apostles are the words of knowledge and these men would instruct thee and by great probability of reason perswade thee another way Give over hearing of such men saith the Holy Ghost This direction the Apostle gives Romanes 16.17 Now I beseech you brethren saith hee observe his earnestnesse in this matter marke them which cause divisions and offences are authors of new sects contrary to the doctrine which yee have learned and avoid them And this note our blessed Saviour
every truth of God even the least truth that God hath taught us in his holy Word The fourth and last direction is this He that desires to abide in the truth and keep himselfe from being drawne into errour must be constant in a conscionable use of all Gods holy ordinances and meanes of grace How effectuall and forcible a means this is to uphold a man in the constant profession and love of the truth I will shew you by instancing in three particular ordinances of God that is 1 The Ministery of the Word 2 The Sacrament of the Lords Supper and 3 Prayer For the first The constant frequenting of the Ministerie of the Word is a singular means to preserve men from errours of all sorts and to establish them in the truth The Apostle tels us Eph. 4.14 that God ordained it for this end that we should no longer be as children tossed to and fro of every wind of doctrine And as God ordained it to that end so he hath given to us his promise Esa. 55.11 that it shall prosper in the thing whereunto he sent it Certainly they that frequent it and depend upon it with honest and good hearts shall not like children be tossed to and fro with every wind of doctrine nor seduced by erroneous spirits When the Apostle had said Heb. 10.23 Let us hold fast our profession without wavering he adds Ver. 25. Not forsaking the assembling of our selves together as the manner of some is He that gives liberty to himselfe to forsake or neglect the Church-assemblies how is it possible that he should hold fast the profession of his faith without wavering And this is the reason that the Spouse and Church of Christ gives of that prayer she makes unto him Cant. 1.7 Tell me O thou whom my soule loveth where thou feedest where thou makest thy flock to rest at noone that is direct me to the place where I may enjoy the sound Ministerie of thy Word for by that Christ useth to feed and refresh his flock and then mark the reason she gives for this suit For why should I be saith she as one that turneth aside by the flocks of thy companions Why should I harken unto or follow after any of these heretickes and seducers who though they pretend to be thy companions and friends as the false Apostles transformed themselves into the Apostles of Christ 2 Cor. 11.13 yet indeed are not so Certainely if ye bee true members of the Church of Christ if ye bee such as can truly say Christ is he whom your soule loveth above all other things ye will highly esteeme of a sound ministery ye will seeke it and enquire after it you will take paines to enjoy it and when you have it you will be thankfull for it and make much of it For 1 without it you will never attaine to that knowledge and understanding as shall feed and nourish you and make you thrive and grow in grace This is the meanes whereby Christ the great and master shepheard of the sheepe as the Apostle calls him Heb. 13.20 doth feed his flock I will give you pastours according to mine owne heart saith the Lord Ier. 3.15 which shall feed you with knowledge and understanding 2 Without it you will never attaine to that sound comfort as may be able to refresh your soules in the scorching heate of all persecutions and tentations for this is the meanes whereby Christ maketh his flock to rest at noone when the Sunne is at his height I create the fruit of the lips the preaching of the Word saith the Lord Esa. 57 â9 to be peace peace that is the meanes of abundant and constant peace to him that is a farre off and to him that is neare that is to all mine elect Gentiles and Iewes saith the Lord and I will heale him by this meanes I will cure all the wounds that doe put his soule to anguish and paine In this placâ Hag. 2.9 in mine house which is the place and seate of the sound Ministery in this placâ will I give peace saith the Lord of hosts 3. And lastly Without it you will be ready ever and anon to be seduced and drawne into one errour or other by those false companions that by much flight and cunning crafâinessâ lye in wait to deceive as the Apostle speaketh Eph 4.14 For it is the meanes that God hath sanctified to preserve you from that danger as the Apostle teacheth us in that place And the Church heere you see had no hope to keepe her selfe from turning aside by the flocks of such companions unlesse Christ would direct her to the place where she might enjoy a sound ministery where he feedeth his flocke and maketh them to rest at noone The second ordinance of God that is effectuall this way is the Sacrament of the Lords Supper He that oft frequents the Lords Table and receiveth that Sacrament with faith and understanding having first duly prepared his heart unto it shall find great force in it to strengthen and preserve him from falling from the truth Three evident reasons there bee for this For 1. As Baptisme was the Sacrament of our regeneration and new birth so this is the Sacrament of our nourishing and strengthening in that state of grace and Christ therein is received as bread the use whereof is to strengthen mans heart Psalme 104.15 and it must needs therefore bee most effectuall to make us stand fast in the faith and to be strong in it 2. This Sacrament is a seale of that everlasting covenant whereof the Lord speaketh Ier. 32.40 whereof this is one branch that wee shall never depart from God and consequently never fall away from his truth 3. And lastly In and by this Sacrament is represented and confirmed to us the communion that wee have both with Christ himselfe and with all his faithfull people throughout the world The bread which we breake saith the Apostle 1 Cor. 10.16 17. is it not the communion of the body of Christ for wee being many are one bread and one body for we are all partakers of that one bread And while we hold and are confirmed in our communion with Christ and all his faithfull people we are safe enough from forsaking his truth and falling into any dangerous errour for that would separate us from Christ and from his faithfull people The third and last ordinance I said I would instance in is prayer Fervent and constant humble and faithfull prayer is a most effectuall meane to make us stand fast in the truth and to keepe us from declining from it He that out of the sense of his owne ignorance unsetlednesse weakenesse and unability to stand against the subtilty of seducers can flee to God this way and depend upon him for strength is safe enough Therefore have godly people ever beene wont by this meanes to seeke helpe of God in this case even to keepe themselves from all kindes of declining and falling from God either in
was a burden Observe in the Lords speech five things 1. This was one of the greatest sorrowes of Gods people in their captivity that they wanted then their solemne assemblies Though they might have some religious meetings for Gods morall worship yea they had publique fasts then foure times a yeare as appeares Zach. 8.19 yet their assemblies were nothing so solemne so populous as they were wont to be at Ierusalem 2. The Caldeans their enemy were wont to reproach them for this and to say to them to this effect where are your solemne assemblies now as it is said Lam. 1.7 they did mocke at their Sabbaths they joyed to see they could have no such solemne assemblies as they were wont to have as indeed the solemnity and greatnesse of the Church-assemblies hath ever beene a great eye-sore to wicked men 3. It was a burden to Gods people to have this reproach cast upon them they could have twitted them with nothing that would have grieved them more 4. That the Lord saith to his Church of these that were so sorrowfull for the solemne assembly these are of thee these are indeed naturall and kindly children and members of the true Church that do stand thus affected 5. And lastly The promise that the Lord makes to such I will gather them saith the Lord. I will have a speciall respect unto them and though they be thus scattered and dispersed not one of them shall be lost but I will bring them back againe to their own land Thirdly He that hath the spirit of Christ any true love or zeale of God in his heart will joy in the plentifull and free preaching of the Word which is a chiefe part of Gods worship a principall occasion of our most solemne assemblies All that have true hearts to God doe and ought to desire heartily and to pray to God for this When our Saviour had complained Matth. 9.37 that there were so few labourers about Gods harvest he commands his Disciples Verse 38. To pray unto the Lord of the harvest ãâã ãâã ãâã ãâã ãâã that he would cast forth speedily and without delay send forth or by a strong hand as in a case of present necessity thrust forth labourers many labourers labourers indeed he would have them to be not loiterers or such as should doe the worke of the Lord negligently into his harvest Brethren saith the Apostle 2 Thes. 3.1 pray that the word of the Lord may have a free course ãâã ãâã ãâã ãâã ãâã that it may run freely that preaching of it may not be hindred or interrupted by any meanes And Col. 4.3 Pray for us saith he that God would open to us a doore of utterance that we may have free liberty to preach the Gospell And as all men you see are bound to pray to God for the increase and liberty of faithfull preachers so will every one that truly loves God and hath any zeale for his glory rejoyce greatly in the liberty of the Gospell and when the truth is plentifully preached Wee reade in the reformation that Nehemiah wrought Neh. 12.44 That Iudah rejoyced for the priests and for the Levites that waited that stood saith the originall They joyed in this as in the chiefe part of the reformation of Religion that they had store of faithfull and able Priests and Levites and that they also stood and were setled and established in their places with liberty and maintenance and all good encouragements And the Apostle Paul was so zâalous for much preaching and rejoyced so much in the glory he knew redounded to God by it that speaking of some in Rome that preached the truth and sound Doctrine without all truth and soundnesse of heart he saith Phil. 1.18 Nothwithstanding every way whether in pretence or in truth Christ is preached and I therein doe rejoyce and I will rejoyce saith he Surely they were very bad men of whom he saith Verse 15.16 that they preached Christ even of envy and strife even to adde affliction to his bonds to increase his griefe and trouble who was then in bonds and prison for the Gospell How could Paul rejoyce in such mens preaching will you say Certainely he knew that though they were so bad in themselves yet their Doctrine which was both for matter and manner sound might through Gods blessing upon his owne ordinance become effectuall to the conversion and comfort of Gods elect For be you sâre of this that if Paul had beene of that minde that he that is a wicked man himselfe cannot by his Ministery be the instrument of the conversion of another he would never have said of such men as these I doe rejoyce that Christ is preached by them yea and I will rejoyce in it On the otherside he that hath any true love or zeale of God in his heart cannot but grieve for the want of preaching that preaching should be hindred that good Preachers and such as God hath made able and willing to doe him and his Church service should have cause to complaine as Paul doth 1 Thes. 2.18 that Satan hinders them No good man will rejoyce in this but grieve and mourne for it It is said of out blessed Saviour Mat. 9.36 that when he saw the multitude to be like sheep without Shepheards that the harvest was great and the labourers so few that there was such want of preachers ãâã ãâã ãâã ãâã ãâã saith the Holy Ghost his bowels eraned in him with inward griefe and compassion of their misery And which of us should not desire to be affected as our blessed Saviour was When Eliah would give unto the Lord himselfe a reason of that griefe and passion he was in which made him weary of his life he alleadgeth this for one chiefe cause of it and healledgeth it twice in that one Chapter 1 King 19.10.14 They have slaine thy prophets with the sword and it was a death to the good man to thinke of that Fourthly and lastly He that hath the spirit of Christ in him will rejoyce to see the Ministery of the word fruitfull in them that doe enjoy it and powerfull to bring them to the obedience of it when it goeth forth conquering men and to conquer more as it was Revel 6.2 said to doe in the primitive Church in those Apostolicall times This made Paul to rejoyce and praise God for the Thessalonians 1 Thes. 1.5 6. For our Gospell came not to you in word only but in power and in the Holy Ghost and yee became followers of us and of the Lord. This is that that every good heart ought to desire and begge of God not only that the word of the Lord may have a free course but also that it may be glorified as the Apostle speaketh 2 Thes. 3.1 that it may have good successe and prosper in that that God sent it for that is to reforme the hearts and lives of men He that hath any true love or zeale of God in him will rejoyce to see this When the
bee with him and that hee might send them sorth to preach Christ sent mee saith the Apostle 1 Cor. 1.17 not to baptize that is not so much to baptize but to preach the Gospell For this worke chiefly is our maintenance due unto us not by the law of man onely but by the law of God too The Lord hath ordained saith the Apostle 1 Cor. 9.14 that they that preach the Gospell should live of the Gospell The Elders that labour in the Word and Doctrine specially above all others saith the Apostle 1 Timothy 5.17 are worthy of double honour by which hee meaneth maintenance as appeareth Verse 18. It should bee such maintenance so free so liberall as may testifie that you honour him in your hearts such as may keepe him from contempt it may not bee so base and niggardly as that the very meannesse of his estate may make him vile and contemptible yea this double honour this liberall maintenance hee is worthy of it it is no almes or meere gratuity hee is worthy of it hee deserveth it well And as this is the chiefe work that we are called of God to exercise our selves in and for which our maintenance is due to us from the people so is this the chiefe worke wee should exercise our selves in gladly taking all opportunities for doing this worke You heard afore Christ did so and we shall find Act. 5.42 that the Apostles did so daily in the temple and in every house they ceased not to teach and preach Iesus Christ. I know well we are not bound by these examples to preach every day as we have heard Christ and his Apostles did for they could preach without study and so cannot the best of us doe if wee desire to preach well but if wee were as able as they were certainely wee were bound to doe as they did and certainely wee are bound by their examples to preach as oft and as diligently as the abilities of our bodies and of our mindes will enable us to doe having alwayes respect to our people and their necessities And to conclude my first answer to this first objection made against the necessity of preaching I pray you observe that our Saviour and his holy Apostles ever were wont to take the opportunity of the Church assemblies on the Sabbath to preach then Of our Saviour this is plaine Marke 1.21.39 and 6.2 Luke 4.31 and 6.6 and 13.18 And it is as plaine that the Apostles were wont to doe so Acts 13 14 16 44 and 17.2 3 and 18.4 and 20.7 though the occasion of the Churches meeting at Treas upon the Lords Day was principally for the Sacrament of the Lords Supper yet because he knew that there was no better way either to sanctifie the Sabbath or to prepare mens hearts to the Sacrament then preaching it is said he spent the whole day in preaching And so much shall serve for my first answer to this first objection Secondly I answer That no man can pray aright till he be first by preaching made able and fit to pray This is evident by that of the Apostle Rom. 10.14 How shall they call upon him in whom they have not beleeved And how shall they beleeve on him of whom they have not heard And how shall they heare savingly he meaneth without a Preacher A people may be accustomed long enough to heare prayers read unto them and good prayers too but they shall bee little or nothing the better for them till first their hearts bee wrought upon by preaching and made able to pray All our prayers and what other services soever wee doe unto God will breed us small comfort till we have beene hearers first and beleevers till we have profited by our hearing till we have beene ready to heare till we have heard the word with desire delight and comfort Thirdly and lastly As preaching is the meanes to convey into our hearts the spirit of prayer at the first so it is also the best meanes to stirre it up and quicken it to set it on worke in them that have received it And that is the reason why Gods people at their solemne fasts the chiefe use whereof is to make our prayers more fervent to make us cry mightily unto God as it is said Ion. 3.8 did use preaching so much Two notable examples we have for this The first is Nehe. 9.3 The Levites stood up in their place and read in the booke of the Law of the Lord one fourth part of the day And how did they read Their manner of reading you shall finde Neh. 8.8 They gave the sense also and caused them to understand the reading Yea they applyed it also so effectually that it wrought marvellously upon the hearts of the people as appeareth Verse 9. The other example is that in Ier. 36.5 6. Ieremy would faine have gone into the house of the Lord to have preached there at the publike fast And because he was shut up and could not doe it he sendeth Baruch to read his Sermon there as he tooke it from his mouth But why did they use preaching thus at fasts seeing prayer is doubtlesse the chiefe duty that is to be performed at a fast Surely as a helpe to prayer to stirre up mens affections and make them able to pray more fervently And this reason Ieremy giveth why he would have preached at that fast and when he could not would needs have Baruch goe and read his Sermon unto them Ier. 36.7 It may be saith he they will present their supplication before the Lord. As if he should say it may be this Sermon will stirre them up to pray more fervently And this may serve for a full answer to the first objection But then they object secondly that though preaching were granted to be never so necessary for the first planting of a Church and bringing of men to the knowledge of the truth yet in such a Church as ours is that hath so long enjoyed it and wherein knowledge doth so much abound it might well be spared and instead thereof more time spent in prayer To which I answer That plentifull and profitable preaching is still as necessary in our Church as ever it was For first there is no congregation wherein there are not still many that are ignorant and unconverted yea it is to be feared the greatest part by farre in our best congregations are such And of them no question can be made but they have still need of preaching Those sheepe that are not yet of Christs fould not yet converted and of the number of true beleevers Christ must bring and they must beare his voice as our Saviour himselfe speaketh Ioh. 10.16 or they will never come into Christs fould and be converted And how shall they beare without a preacher saith the Apostle Rom. 10.14 Secondly even those that have profited most in grace and knowledge have need of preaching still even of the continuall Ministery of the word Three evident reasons there
are for this First the best are much wanting in knowledge and grace and will be while they live and he hath no truth of grace in him that doth not find and feele it to be so with himselfe Our Saviour calleth his best Disciples little Children Ioh. 13.33 And so doth the Apostle all the faithfull that he writeth unto 1 Iohn 5.21 And Preaching is ordained of God for the perfecting of the Saints Eph. 4.12 It is able to build men up in grace as the Apostle speaketh Acts 20.32 Therefore though he had opportunity to write to the Thessalonians and did so twice yet he prayed exceedingly as he saith 1 Thes. 3.10 that he might see their face and might perfect that that was lacking in their faith There is no such meanes to make men grow in faith and every other saving grace to perfect that that is lacking in it as sound preaching is Secondly they that have grace in the greatest measure are apt to decay and coole and goe backward if they have not continuall meanes to strengthen and nourish the grace that they have received As the most healthfull and strong man will doe if he have not daily food and the most fertile soile if the raine fall not oft upon it which is the very comparison whereby the Apostle expresseth this point Heb. 6.7 The man that hath fed most liberally yesterday will finde as much need of foode againe to day as if he had eaten nothing then And our soules are apt to decay in strength as well as our bodyes are and have need of ordinary and continuall food as they This the Lord had respect unto in enjoyning us to spend one whole day every weeke in his service Exod. 20 8 He knew well our soules would be in danger to decay unlesse they might have a feasting day once a weeke I am like a greene Olive tree saith David Psal. 52.8 in the house of God No man can hope to continue as the greene Olive tree to flourish or keepe in himselfe the vigour of grace if he grow or dwell any where but in the house of God where he may enjoy the meanes of grace ordinarily They that have had the best meanes of grace and have profited most by them let them but want those meanes a while and the decay will be sensible even unto men Israel had enjoyed excellent meanes in the dayes of Ioshua and Eleazar and Phineas and had profited greatly by them also as appeareth by that protestation and vow they made Iosh. 24.16 18.24 But when they had wanted those meanes but a while they turned quickly out of the way Iudg. 2.17 and fell into grosse idolatry Now sound preaching is not only the seed wherby we were first begotten unto God but it is also the food whereby our soules are nourished and strengthened both milke for babes and strong meat for such as are of more growth as the Apostle calleth it Heb. 5.12 They that have more profited by it have great need of it as well as any other have I will not be negligent saith the Apostle 2 Pet. 1.12 to put you alwayes in remembrance of these things though yee know them and be established in the present truth Thirdly and lastly The longer that any people have enjoyed a good Ministery and the more they have profited by it the more pity it is that they should want it For as they are dearest unto God so their decayes will more dishonour God then the sinnes of other men I have not written unto you saith the Apostle 1 Iob. 12.21 because yee know not the truth but because yee know it and that no lye is of the truth As if he should say therefore have I had more care of you then otherwise I would have had See this also in the example of other of the Apostles and servants of God Antioch was the place that of all the Cities of the Gentiles had enjoyed the best Ministery and had profited most by it and the Disciples were called Christians first in Antioch Acts 11.26 And there was no place in the world that the Apostles shewed so much care of nor spent so much time in as they did there When Barnabas came and saw how the Gospell prospered there he did not only rejoyce in it and tooke great paines there himselfe but sought out Paul and brought him thither too and they both tooke paines there a whole yeare together Act. 11.23 26. And Act. 14.28 they came thither againe and abode there a long time with the Disciples And so did they againe and with them Silas also Act. 15.34 35. and spent a good time there Two objections more there be that are made against the necessity of preaching which I will passe over very briefly Admit say they thirdly that preaching be the best meanes to feed the soule yet as the stomacke specially of a child may be overcharged and glutted with the best foode that is and so take much hurt by it so it is with the word the people are in these dayes even glutted and cloyed with it and grow thereby to a loathing of it if it were not so common it would be more pretious then it is as it is said it was in the dayes of Samuel 1 Sam. 3.1 To this I answer First it hath ever beene so with some that they have loathed the word But much preaching hath not beene the cause of it For many that are not troubled with much preaching loath it as much as any and feele no sweetnesse in it The word of the Lord is a reproach unto them they have no delight in it as the Prophet speaketh Ier. 6.10 And many that are the most constant hearers of it are farthest from being gluttted with it heare it with the best appetite and delight the more they heare the more they may The blessed man that David speaketh of Ps. 1.2 though he meditate in Gods law day and night delighteth in it neverthelesse for that he findeth no satiety in it he is not glutted nor cloyed with it The true cause of this loathing of the word is given by the Apostle Rom. 8.5 They that are after the flesh doe savour the things of the flesh but they that are after the spirit the things of the spirit A carnall man findeth no savour in any thing save onely in carnall and worldly things no man can find sweetnesse in the word till he be a regenerate and new man Secondly much preaching if it be sound and substantiall is not food only but Physicke to the soule it is the best meanes to cure this Nausea this disease of the soule that maketh it so apt for to loath the word And therefore the Apostle speaking to Timothy 2 Tim. 4.2 3. of such as could not endure âound Doctrine wholesome food prescribeth him this for the remedy against it therefore preach the more saith he and the more profitably be instant in season and out of season reprove rebuke exhort with all long