faithfull Iewes that had beene before much offended with Peter for going unto Cornelius heard of the fruit and successe of his Ministery there it is said Acts 11.18 That they hâ—ld their peace and glorified God saying then hath God also to the Gentiles granted repentance unto life Though we know that the Iewes naturally fretted at nothing so much as this to heare that the Gentiles should become Gods people as every naturall man doth to see others more Religious then him selfe yet the Iewes that were converted joyed greatly in this When Paul and Barnabas Acts 15.3 declared to them the conversion of the Gentiles they caused great joy unto all the brethren He that hath any grace in his owne heart will joy in the conversion of others And on the other side he that hath the spirit of Christ in him cannot choose but grieve to see how unfruitful the Gospel is in most places how little power it hath in the hearts of men This the Prophet foretold Esa. 53.1 should be the complaint and lamentation of the Ministers of the Gospell and daily experience proves it to be so Who hath beleeved our report and to whom is the arme of the Lord revealed And of our blessed Saviour it is said Mar. 8.12 that when he saw the infidelity and hardnesse of heart that was in the Pharisees and Iewes who though they had seene so many miracles of his and heard so many of his gracious and powerfull Sermons could not beleeve but asked still for a signe from heaven that he sighed deepely in his spirit to see and thinke of this And so will every one in some measure doe that hath the spirit of Christ in him when hee seeth the marvellous senselessenesse of most men under the powerfull and excellent meanes of grace that they doe enjoy The reasons of this point and the application of it I must deferre till the next day Lecture CLI On Psalme 51.7 November 29. 1631. IT followeth now that we proceed to give you the grounds and reasons of this point and then make some application of it unto our selves The reasons then why we should thus take to heart the cause of God and of his holy Religion why we should joy in the liberty of the Gospell and in the fruitfulnesse and good successe of it and mourne for the contrary are three principally according to the respect we ought to have unto three severall persons that are interested in it in respect had 1. Vnto other men 2. Vnto our selves 3. And principally unto the Lord. The first reason I will for the helpe of your understanding and memory deliver distinctly unto you in three degrees First we are bound in conscience to love the persons of all men and we can have no comfort in our owne estate unlesse our hearts can beare us witnesse we doe so The Lord make you saith the Apostle 1 Thes. 3.12 to increase and abound in love one towards another and towards all men Secondly If we do not love their soules unfeignedly desire their salvation there is no true love to them in our hearts I know well the most of you thinke otherwise you thinke you love your neighbours your friends your Wives your children well and dearely though you have no care at all of their soules but leave the care of them to God alone Nay they are of all others accounted the most loving and kind natured men that have least care of all either of other mens or of their owne soules whose kindnesse and good fellowship shewes it selfe in nothing more then in poysoning and destroying one anothers soules But be not deceived beloved the holy Word of God by which thou must be judged at the day of thy appearing before the judgement seat of Christ defineth love otherwise then thou doest and saith thou bearest no true love at all to the person whose soule thou hast no care of Thus Paul expressed and proved his unfeigned love to the Iewes his country men Rom. 10.1 Brethren my hearts desire and prayer to GOD for Israel is that they might be saved Because we are bound to love all men we are bound to desire the salvation of all men that God would give to all places to all people the meanes of their salvation and make them effectuall in their hearts This is plaine by that prayer of the Church Psalm 67.2 3. That thy way may be knowne upon earth thy saving health among all nations let the people praise thee O God let all the people praise thee If we doe not grieve to see how people lye in ignorance and infidelity and profanenesse and so under the power of Satan we beare no true love to them at all The Apostle professeth his love this way also unto his country men Rom. 9.1 2. his conscience did beare him witnesse in the Holy Ghost that he had great heavinesse and continuall sorrow in his heart for their blindnesse and obstinacy Nay he hateth them in his heart that cannot grieve to see them live in this estate Thou shalt not hate thy brother in thy heart saith the Lord Levit. 19.17 thou shalt in any wise rebuke thy neighbour and not suffer sinne upon him If we suffer men to live in any sinne were it in our power to helpe it if we be utterly carelesse of it and it never trouble us to see it the Lord you see saith plainly that we hate them in our hearts And whosoever hateth his brother is a murtherer saith the Apostle 1 Ioh. 3.15 and ye know that no murtherer hath eternall life abiding in him or is in the state of grace If this be so as doubtlesse it is alas how hainous a sin are we all guilty of that neither doe any thing to bring them out of this misery they lye in nor are at all grieved and troubled for it Thirdly If we doe truly desire the salvation of men and grieve to see them perish in ignorance and profanenesse then will we desire that sound preaching may abound and will grieve to see the preaching of the word hindred any way Because the meanes whereby the soules of men must be saved is preaching It hath pleased God by the foolishnesse of preaching to save them that beleeve saith the Apostle 1 Cor. 1.21 that is first by preaching hee workes faith in men according to that faith commeth by hearing Romans 10.17 and then by faith hee saveth them But why doth hee call it the foolishnesse of preaching Not that it is so indeed but that carnall men doe account it so for so he expoundeth himselfe Verse 18. The peeaching of the crosse is to them that perish foolishnesse they that perish and shall goe to hell account so of it But you will object and say cannot men be saved without preaching I answer that preaching is the meanes that he hath appointed to doe this worke by ordinarily Other sheepe I have saith our Saviour Iob. 10.16 which are not of this fould are not yet come
see in the same chapter Exod. 21.18.22 this is that that maketh all sin so hainous as it is and worthy of infinite eternall punishment because it is committed against and is a contempt done unto a person that is of infinite and eternall majesty That any of us poore mortall wretches wormes rather then men of whom the Prophet saith Ps. 39.5 Verily every man at his best state is altogether vanity and who are counted to him lesse then nothing and vanity as the Prophet speaketh Esa. 40.17 should be so desperatly mad as to provoke despise this glorious God to make light account of any of his commandments in whose hand is our breath and all our wayes as Daniel telleth a great King Dan 5.23 whose glorious greatnes is such as the Angels cover their faces before him Esa. 6.2 In whose sight no creature can stand when he is angry Ps. 76.7 This this is that that doth greatly aggravate our sins Wo unto him that striveth with his maker let the potsheard strive with the potsheards of the earth saith the Lord. Esa. 45.9 Do we provoke the Lord unto wrath saith the Apostle 1 Cor. 10.22 are we stronger then he And yet thus have we done every one of us the consideration of this ought to lye heavy upon our hearts as it did upon Davids when he cryed against thee thee only have I sinned Lecture XLV On Psalme 51.4 Ianuary 9. 1626. FOlloweth now the fourth and last attribute of God that setteth forth the hainousnes of our sins and that is the infinite goodnes and bounty of the Lord. This the Lord expresseth dayly towards all his creatures and we can looke no way but we must needs behold evident proofes and demonstrations of it Psal. 145 9. The Lord is good to all and his tender mercies are over all his works And the consideration even of this bounty of the Lord toward all his creatures though it did not extend it selfe towards us more particularly should much affect us So it did David Psal. 119.68 Thou art good and dost good teach me thy statutes If wee know or heare of a man that is a good house-keeper a bountifull man ready to doe all men good we all esteeme highly of such a one and speake well of him and would be ready to doe him any kindnesse or service though we never drunke of his cup our selves nor received any benefit by him nay though we never saw his face so amiable a thing is this property of goodnes and bounty in our eyes wheresoever we behold it For a good man saith the Apostle Rom. 5.7 peradventure some would even dare to die But alas such is the vile corruption of our nature that the common mercies of the Lord whereby he doth expresse the goodnes and bountifulnes of his nature do little affect us Let therfore every one of us consider how he hath expressed his goodnes and bounty to our selves in particular And of this before I begin to set it before your eyes and put you in mind of it I may say with the Prophet Ps. 40.5 Many ô Lord my God are the wonderfull works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in order unto thee if I would declare and speake of them they are moe then can be numbred Yet let us consider I pray you as we are able the marvellous goodnesse and bounty the Lord hath shewed towards every one of us in particular 1. In the things that concerne our bodies and this mortall life 2. In the things that concerne our soules and our everlasting happinesse For the first 1. It is the Lord from whom we have our life and being and without whom we could not consist one moment Act. 17.28 In him we live move and have our being In his hand is our breath and all our wayes Dan. 5.23 2. It is he alone that maintaineth us in this health strength and vigor of body and mind that we do enjoy in that soundnes of limbs and senses and keepeth us from those weaknesses and pains and diseases of body and from that impotency of mind that we see many others subject unto The Lord is the strength of my life saith David Psal. 27.1 Exo. 23.25 He shall blesse thy bread and thy water and I will take sicknes away from the midst of thee 3. It is he alone that while we see many others to beg their bread to feed upon scraps provideth so plentifully for us maketh us to be able to be helpfull unto others to entertaine at this time our friends neighbors maketh us able to make merry together and furnisheth our table with such variety plenty of all good things Thou preparest a table before me saith David Ps. 23.5 in the presence of mine enemies thou anointest my head with oyle my cup runneth over Act. 14.17 He left not himselfe without witnes in that he did good gave us raine and fruitful seasons filling our hearts with food gladnes And it is our extreame blindnes and sottishnes if we ascribe this our plenty and prosperity unto any thing els but the Lords goodnes alone Hos. 2.8 She did not know that I gave her corne and wine and oile multiplied her silver and gold 4. Wheras we see and heare of many others that are undone some by fire and some by theeves and some by witchcraft how commeth it to passe that we and our children and our cattell goods are kept in such safety by day by night at home and abroad Surely the Lord hath made an hedge about us and about our houses and about all that we have as Satan confesseth of Iob 1.10 The Lord is thy keeper saith David Psal. 121.5 If he did not continually watch over us it could not bee with us as it is 5. Whereas wee have every one of us oft times beene in sundry great adversities and dangers aswell as other men what hath beene the cause that we have comen off so well when others by the very same diseases by the same afflictions have beene swallowed up and destroyed Surely this is to bee ascribed to the goodnesse and mercy of the Lord alone And wee have all cause to say with David Psal. 18.2 The Lord is my deliverer and verse 16. He sent from above he tooke me he drew me out of many waters And 68.20 Hee that is our God is the God of salvation and unto God the Lord belong the issues from death 6. and lastly Whereas we must all looke for a change and expect trouble and affliction Iob 5.7 Man is borne unto trouble what refuge have any of us to flye unto in any distresse for helpe and comfort but to the Lord only Psal. 20.7 Some trust in charets and some in horses but wee will remember the name of the Lord our God And 62.8 Trust in him at all times yee people powre out your hearts before him God is a
I was dumbe and opened not my mouth because thou hast spoken it No man should dare to oppose or reason against any truth that God hath in his Word taught and revealed but it becommeth all men to lay their hands upon their mouthes in this case according to the speech of the Prophet Hab. 2.20 Let all the earth keepe silence before him And with these disputers we may fitly rancke the most of our people that can well endure to heare the religion they professe any truth of God that they have heard and received to be gainsaid and contradicted that have no greater delight then this to heare any point of religion wittily opposed and disputed against by any man be he Papist or Anabaptist or whatsoever he be Whereas if we ever learned to justifie God when he speaketh and to beleeve undoubtedly that which God hath revealed and to receive it with love it would be a matter of extreme griefe and trouble of mind unto us to heare any thing that should give us cause to doubt of our religion as it was to the two Disciples that went towards Emaus Luk. 24.17 Yea and although difference in judgement about smaller matters ought not to cause that alienation of affection and strangenesse either among Ministers or people as with many it doth to the great hinderance of the growth of the Gospell yet towards such as oppose themselves against the truth in main and fundamentall articles thereof Christians are bound to shew themselves strange to shun all voluntary and unnecessary familiarity with them to shew them no countenance If we shall receive such into our houses or bid them God speed we make our selves partakers of their sinnes 2 Iohn 10 11. Such we are bound to shew our detestation unto and to hold them accursed though they had the gifts of Angels Gal. 1.9 If any man should goe about to touch or undermine you in your freehold and to find holes in your leases or evidence whereby you hold your lands your hearts would rise against him and you would count him as your utter enemy that seeketh your undoing And he that esteemeth not more of his religion and of the truth of God the evidence whereby he holdeth his interest to heaven and his eternall salvation did never yet find any sound comfort in it According to that saying of David Psal. 1â—9 111 Thy testimonies have I taken as an heritage for ever for they are the rejoycing of mine heart The third sort that are to be reproved by this Doctrine are they that cannot endure the word of reproofe Of such also our Congregations are full that though their sins be reproved with never so good warrant and evidence from the Word of God yet cannot submit themselves to it nor justifie the Lord in that which he speaketh against them but storme and rage against the Minister and cannot abide him for it This was wont to be counted a dangerous sin This people saith the Prophet Hos. 4.4 is as they that strive with the Priest The fourth and last sort that are to be reproved by this Doctrine are they that heare constantly and do professe they beleeve what they heare but take nothing to heart that as they feele no sweetnesse at all in any of the promises of God so do no reproofes or threatnings of the Word work any sorrow or feare in their hearts The judgements God hath threatned against any nation where such sins abound as do in ours that is to say Ier. 5.22.29 Num. 35.31.33 Ier. 17.27 c. yea those that God hath threatned against such sins as themselves live in as Zac. 5.4 1 Cor. 6.9 10. Mat. 11.24 Rev. 21.8 do not move them at all to humiliation to sorrow or feare or to any care to make their peace with God But these two last sorts I doe but point at the time being past I must leave them to be inlarged in your owne meditations Lecture XLIX On Psalme 51.4 Febru 20. 1626. IT followeth now that we proceed unto the second reason why David doth in this manner confesse his sins accuse and condemne himselfe before God which is contained in these words And be cleare when thou judgest Now for the understanding of the words foure questions are to be briefly propounded and answered First How is the Lord said heere to judge any To which I answer that not to trouble you with any other acception of this word by Gods judging David heere meaneth Gods correcting of men So that his meaning is as if he should have said that thou mayst be cleare when thou correctest And so is this word used 1 Cor. 11.32 When we are judged we are chastened of the Lord and 1 Pet. 4.17 Iudgement must begin at the house of God The second question is this What correction or chastisement of God hath David speciall reference unto in this place wherin he desireth to cleare the Lord Whereunto I answer That he meaneth 1. That correction which the Lord had already taken of him both in smiting the child he had begotten in adultery with grievous sicknesse first and then in taking it away by death 2 Sam. 12.15.18 2. Those fearefull plagues God had told him by Nathan he would bring upon him afterward which I mentioned unto you the last day out of 2 Sam. 12.10 11. Yea 3 howsoever God should be pleased to judge him for he limits not his speech either to that that the Lord had already done upon the child or to that that Nathan threatned he would further do but speaketh indefinitely as if he should have said Whatsoever thou shalt inflict upon me thou art cleare when thou judgest me The third question is How is God said to be cleare when he judgeth I answer 1. He is cleare in himselfe from the least spot or stain or mixture of injustice in any of the judgements or corrections he layeth upon men Ps. 119.137 Righteous art thou O Lord and upright are thy judgements 2. He will be cleared and acknowledged to be righteous in the judgement of all men even of them that are most apt to cavill at his judgements For so the Apostle citeth this place and interpreteth the meaning of it Rom. 3.4 That thou mightest be justified in thy sayings and mightest overcome when thou art judged Then the fourth last questioÌ„ is How could David by confessing his sin heere make the Lord cleare from al injustice in his judgements correctioÌ„s upoÌ„ him I answer He could not thereby make the Lord ever a whit more cleare from injustice for though he had not confessed his sin at all though he had continued and beene hardned in it the Lord should have beene neverthelesse cleare and pure in judging of him And thus do the Angels of God professe of the plagues that God prophesieth he would bring upon the bloudy Papists and persecuters of his Saints Rev. 16.5.7 Thou art righteous O Lord because thou hast
suffered to come into the house of the Lord as you shall find 2 Chron. 26.21 Nor the woman that had borne a child for a good space after her child-birth Levit. 12.4 Nor he that had touched the dead body of a man Num. 9.7 19.11 Nor he that had the running of the reines Levit. 15.14 Yea see what the Lord saith to Moses Numb 5.2 3. Command the children of Israel that they put out of the campe every Leper and every one that hath an issue and whosoever is defiled by the dead both male and female shall ye put out without the Campe yee shall put them that they defile not their camps in the midst whereof I dwell Certainely by all these ceremonies God meant to teach his people this that no sinne maketh us more odious unto God no sin deserveth more that we should be forever seperated from God and his kingdome then the very corruption of our nature doth Now for the second branch of the doctrine that our originall sinne the corruption of our nature is the sinne for which wee should bee most humbled and abased in our selves see the proofe of it in foure notable examples besides this of Davids which we have in the Text examples I say of such of Gods people as being not guilty of any actuall sinne that did reigne in them yet have complained exceedingly and cryed out of themselves even for this The first is of Iob who though in respect of his conversation he was a perfect man and upright and one that feared God and eschewed evill Chap. 1.1 yet Chap. 40.4 he cryeth out thus unto God Behold I am vile what shall I answer thee As if he had said How shall I appeare or stand before thee The second is the Prophet Esay who so soone as he had seene the glory of the Lord in a vision and by that meanes discerned what himselfe was better then ever he did before breaketh forth into this complaint Esa. 6.5 Wo is me for I am undone The third example is the Apostle Paul of whom you shall not find that ever he complained so bitterly of any of the foulest sinnes that he had committed before he knew Christ as he doth of this Rom 7.24 O wretched man that I am who shall deliver me from the body of this death this was a death to him and nothing so much as this The fourth and last example is that of the whole Church Esa. 64.6 We are all as an uncleane man using the very words that the Leper was commanded to use and to cry Levit. 13.45 I am uncleane I am uncleane worthy to bee separated for ever from God and from his people Now for the grounds and reasons of the Doctrine why the Lord hath so just cause to abhorre us for this corruption of our nature and why we have so just cause likewise to be humbled in our selves for it they may be taken from the properties and effects of it For as Adam by that first sinne of his which excepting onely the sinne against the Holy Ghost was in sundry respects the most heinous sinne that ever mortall man did commit and which sinne of his as we have heard in the first doctrine of this verse is most justly imputed unto every one of us as he I say by that first sinne of his did loose from himselfe and all his posterity that glorious image of God in which he was created and whereby he did wholly resemble the Lord in wisdome and holinesse so did he thereby also receive for himselfe and his whole posterity the image of Satan and was transformed into it Whereby it is come to passe that we do all by nature a fearefull thing to heare and yet a certaine truth most lively in our disposition resemble Satan Let us therefore consider our nature and the corruption of it in the properties and effects of it and it shall evidently appeare unto us that there is no creature upon earth that hath so venimous and poisonfull a nature as every one of us have Neither will I speake of such properties and effects of originall sin as are to be found in the naturall man onely and him that is void of all saving grace but of those that every one of us and the best of Gods children such as David and Iob and Esay and Paul were shall find in themselves And those are foure principally First This corruption of our nature depriveth us of the comfort of our best actions and maketh the dearest of Gods children heavie and uncheerefull even in those duties wherein they have most cause to bee comfortable and cheerfull according to that commandement of God Psal. 100.2 Serve the Lord with gladnesse For this flesh of ours this corruption of our nature 1. Disableth us unto spirituall duties maketh us unwilling untoward dull and cold and faint in them so as we performe them with no lust no life no servency of spirit This the Apostle complaineth of Rom. 7.18 I know that in me that is in my flesh dwelleth no good thing For to will is present with me through grace he meaneth but how to performe that which is good I find not Heb. 12.1 It easily besetteth us on every side to hinder us from running in any way of Gods commandements 2. It will shew and intermingle it selfe and will not be kept out of doors no not for a moment when we purpose and go about the best duties but it will be medling and have a finger even in them When I would do good saith the Apostle Rom. 7.21 evill is present with me 3. It will crosse 3. It will crosse and oppose the spirit and interrupt the worke of it stirring up such thoughts and motions as are quite contrary and opposite unto it I see saith blessed Paul Rom. 7.23 another law in my members warring against the law of my mind And Gal. 5.17 The flesh lusteth against the spirit and these are contrary the one to the other so that ye cannot do the things that ye would Yea 4. by these and such like meanes it defileth our best duties and maketh them not onely unworthy of all reward with God but worthy to be rejected and loathed by him as the Church complaineth Esa. 64.6 All our righteousnesses are as filthy raggs Secondly It draweth the best of us to offend God oft 1. Even to doe that that we do not onely know to be evill but that also that our hearts do hate In many things saith the Apostle Iam. 3.2 we offend all And Paul Rom. 7.15 What I hate that I doe and verse 23. It bringeth me into captivity to the law of sinne 2. Yea it is restlesse and never giveth over working this way Like thtroubled sea as the Prophet speaketh Esa. 57.20 which cannot rest whose waters cast up mire and dirt This root and fountaine is ever springing and putting forth one corruption or other Every imagination of the thoughts of our hearâ— saith the Lord Gen. 6.5 is
thinke much to abase and humble themselves when they are to appeare before God and to speake unto him The foure and twenty Elders Rev. 4.10 cast downe their crownes when they were to speake unto God though that they were to speake were not confession of sin nor petition but praise and tanksgiving onely Yea the blessed Angels Rev. 7.11 Fell before the throne on their faces and worshipped God And the more humble we are in our selves the more hope we may have to speed well in our prayers If my people shall humble themselves and pray saith the Lord 2 Chron. 7.14 and seeke my face and to turne from their wicked waies then will I heare from heaven And Iam. 4.6 God giveth grace to the humble Wee should all judge our selves unworthy to do God any service Abraham did so Gen. 18.27 Behold I have taken upon me to speake unto the Lord. Iohn Baptist did so Mar. 1.7 I am not worthy to stoup downe and unlose the latchet of Christs shoe as if he had said to do the lowest or basest service about him And how may we bring out selves to this humility of heart when we go to God Surely the consideration of his greatnesse and our basenesse may be effectuall to do this This consideration humbled Abraham Gen. 18.27 Behold now I have taken upon me to speake unto the Lord and I am but dust and ashes And this consideration is also commended unto us by the Holy Ghost Eccl. 5 2. Be not rash with thy mouth and let not thine heart be hasty to utter any thing before God for God is in heaven and thou upon earth therefore let thy words be few Mistake not the meaning of the Holy Ghost he condemneth not all prayers that are long long prayers are not unlawfull specially upon extraordinary occasions for Christ we know continued a whole night in prayer Luk. 6.12 Yea our owne necessities and the necessities of the Church do sometimes impose a necessity upon us both to be more frequent and more long in our prayers then ordinary it were fit for us to be When Israel was in the field against Amalek Exod. 1â— 11 12. Moses held up his hands to God with the helpe of Aaron and Hur a whole day even to the going downe of the Sun Carnall men are not fit judges in this case they are apt to thinke the smallest time that is spent in Gods service too long and to cry out as Mal. 1.13 Behold what a wearinesse it is And as in Amos 8.3 When will the Sabbath be done But if we would not offend in the length of our prayers these foure cautions which God in his Word giveth us must be observed in them First That in these our long prayers we do not out of any respects affect to be long it is too possible for a man to use long prayers in the meetings he hath with other Christians even to get applause thereby and to shew how farre he excelleth others in this gift And fye upon pride at all times but specially in prayer The Pharisees are taxed for this fault Matth. 23.14 For a pretence they made long prayers Secondly That we be indeed enabled by God to do it with understanding and use not vaine repetitions in our long prayers This caution our Saviour giveth Mat. 6.7 When ye pray use not vaine repetitions as the heathen do Certainely this is a common fault in the long prayers of most men Thirdly That in our long prayers our hearts be able to hold out as long as our tongues do The true worshippers saith our Saviour Iohn 4.23 shall worship the father in spirit and in truth A short praier made with fervency of devotion prevaileth more with God then the longest and most eloquent prayer can do without it It is the effectuall fervent prayer of the righteous man that availeth much Iam. 5.16 God cannot abide the prayers that are nothing but lip labour when men draw neare to God with their mouthes as the Lord complaineth Eâ—a 29.13 and honour him with their lips but their hearts are gon Fourthly That he that conceiveth the prayer have as well respect to them that joyne with him as to himselfe whether their hearts be like to hold out so long in that duty as his heart or his tongue is I had rather saith the Apostle 1 Cor. 14.19 in the Church speake five words so as I may edifie others and that that he speaketh there of teaching is as well to be understood of prayer as appeareth by the context then ten thousand words otherwise Marvell not that I say that in prayer and in all the exercises of religion respect must bee had to the ability of them that joyne with us in these duties and not to our owne only Our blessed Saviour had respect to this in his teaching Marke 4.33 With many such parables spake hee the word unto them as they were able to heare it And this the Lord had respect unto in the appointing of all the three solemne feasts wherein all the males were to assemble themselves before the Lord. Hee appointed them at such times as all the people might with most conveniency come unto Ierusalem and goe backe againe also unto their owne homes The Passeover was about the beginning of our April the feast of Pentecost in May and the feast of Tabernacles in September And in that moneth also was the day of atonement the generall fast kept as you may see Levit. 23. and Deut. 16. Certainely Gods purpose was therein to teach us that in the exercises of his worship whether ordinary or extraordinary respect must bee had to the conveniency of Gods people Decency and order is not more necessary or comely in any thing then in the matters of Gods worship Let all things bee done saith the Apostle 1 Cor. 14 40. decently and in order You see then by that place of Eccl. 5. that the consideration of Gods glorious greatnesse and of our owne basenesse may bee effectuall to humble us whensoever wee are to goe to God and to pray unto him But the consideration of the Lords holinesse and of our owne sinfulnesse may doe it much more Not onely the consideration of the foule actuall sins that we have all of us bin guilty of as wee see in that speech of Ezra 9.6 O my God I am ashamed and blush to lift up my face to thee my God for our iniquities are increased over our heads but specially the consideration of this vile nature that remaineth still in us even after our conversion whereby wee are so prone unto sin and have in us a continuall thirst unto evill according to that speech of Eliphaz Iob 15.16 How much more abominable and filthy is man that drinketh iniquity like water The third and last case wherein we are to make use of this doctrine for our humbling is in the times when wee are to renew our repentance and to humble our selves in fasting and prayer before God for our sins
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
6.33 What should I wait for the Lord any longer was the voice of an Atheist and not of a Christian. The faithfull have beene wont to speake after another fashion Psal. 40.1 I waited patiently for the Lord and he inclined unto me and heard my cry Nothing is lost by waiting upon God his promises shall certainely be performed in the sittest season Though it tarry saith the Prophet Hab. 2. â— wait for it because it will surely come it will not tarry not a moment after the fittest season They shall not be ashamed that is disappointed of their hope saith the Lord Esa. 49.23 that waâ—â—e for me And thus have I declared to you the second duty that belongeth to us when we pray long and can receive no such answer as our soule desireth The third and last thing we must do in this case is to examine well what the cause should be that we speed no better in our prayers that we receive so little comfort and benefit by them When Saul had sought unto God and he answered him not that day he called all the chiefe of the people together to know and see whose sin had beene the cause of it 1 Sam. 14.37 38. He was none of the best men but certainely in this case his example is worth the following For though the Lord may have other reasons secret to himselfe for which he doth deny or delay our suits yet if we receive not answer from him in any of these five kinds that I told you of the last day it is our part to lay the fault upon our selves and to impuâ—e it to our sins and to say with the Prophet Esa. 59.1 2. The Lords hand is not shortned that it cannot save neither is his eare heavy that it cannot heare but our iniquities have separated betweene us and our God and our sinnes have had his face from us that he will not heare And Ier. 5.25 Our iniquities have turned away these things and our sinnes have withholden good things from us Surely should every one of us say somewhat hath beene 〈…〉 or in my prayers or els the Lord who is so ready to heare and 〈◊〉 the prayers of his people would have returned me some answer to my prayers before now I aske and receive not because I aske amisse Iam. 4.2 Now the Lords 〈◊〉 to our prayers should cause us to examine well what hath been the faith of our prayers that we amending that fault may hereafter finde more comfort in prayer And for your helpe that way I will shew you some of the principall faults that use to blemish and weaken our prayers so as they become not acceptable and effectuall with God First it may be when thou prayedst thou hadst not first repented thee of and forsaken every knowne sin and that man whose conscience tells him somewhat he doth daily and purposeth still to doe that he ought not somewhat he daily omits to do and doth not yet resolve to doe which he ought to doe can have no hope that God will heare his prayer He that would pray must be carefull first to purge both himselfe and his family also from all knowne sins Iob 11.13 14. If thou prepare thine heart and stretch out thine hands towards him if iniquity be in thine hand put it farre away and let not wickednesse dwell in thy tabernacles If I regard iniquity in my heart saith David Psal. 66.18 any iniquity any knowne sinne the Lord will not heare me The promise of audience with God is made onely to such as feare him Psal. 145.19 He will fulfill the desire of them that feare him he also will heare their cry and will save them Secondly it may be that the prayers that thou hast used to make have not been made according to Gods will The prayers that Gods spirit inditeth in us are made according to the will of God Rom. 8.27 And upon this doth the successe of our prayers greatly depend 1 Ioh. 5.14 This is the confidence we have in him that if we aske any thing according to his will â—e heareth us As if he should say we can have no confidence he will heare us but when we pray according to his will But you will say how may we pray according to the will of God I answer 1. When we pray more for spirituall then for earthly things Mat. 6.33 First seek the kingdome of God and his righteousnesse and all these things shall be added unto you 2. When we can crave spirituall blessings more importunately this is a prayer according to Gods will Luk. 12.32 It is your fathers good pleasure to give you the kingdome and 1 Thess. 4.2 This is the will of God even your sanctification but in craving of temporall blessings yea and of the measure also of spirituall graces we can submit our selves to the will of our heavenly father Mat. 26.39 O my father if it be possible let this cup passe from me neverthelesse not as I will but as thou wilt 3. When we in our prayers doe more importune God for the pardon of our sins then for the removing of any punishment of sin Thus Peter taught Simon Magus to pray Acts 8.22 Pray that the thought of thy heart may be forgiven thee but he prayed otherwise ver 24. Pray to the Lord for me that none of these things that yee have spoken come upon me 4. When in our prayers we can desire the favour of God more then any of his blessings either corporall or spirituall Thus prayed David Psal. 4.6 Many say who will shew us any good blessings and good things many can desire and pray for but Lord lift thou up the light of thy countenance upon us Till we have learned out of Gods Word to pray thus according to his will our prayer is but the sacrifice of fooles Eccles. 5.1 And as Elihu speaketh Iob 35.13 Surely God will not heare vanity neither will the Almighty regard it Thirdly it may be thy prayers thou hast used to make were carelesse unrevereÌ„t and distracted prayers If we would speed in our prayers we must pray in reverence and feare of the Lords greatnes and majesty and sense of our own vilenes Ps. 2.11 Serue the Lord with feare 5.7 In thy feare will I worship towards thine holy temple Our hearts must be fixed and setled upon him upon the words we utter unto him and not rove and wander up and downe Such a disposition of heart as David found in himselfe when he would praise God we must strive to have when we pray My heart is fixed ô God saith he Ps. 57.7 my heart is fixed I will sing and give praise The sense of the Lords greatnesse must keepe us from speaking any thing rashly without understanding and attention of heart from speaking we wot not what as if we were in a dreame This charge is given us Eccl. 5.2.3 Be not rash with thy mouth let not thine heart be hastly to utter any thing before God
for God is in heaven and thou upon earth therefore let thy words be few For a dreame commeth through the multitude of busines and a 〈◊〉 voice is knowne by the multitude of words We must rouse up our hearts both before in our prayers from drowsinesse and cry unto them as Deborah doth unto her heart Iudg. 5.12 Awake awake Deborah awake awake utter a song And as David Ps. 108.2 Awake Psaltery and harpe I my selfe will awake early Fourthly it may be the prayers thou hast used to make have had no heate nor fervency in them they have beene formall and drowsy prayers and then it is no marvell though they have not been effectuall with God The prayers that Gods spirit inditeth are cries crying and earnest prayers Rom. 8.35 We have received the spirit of adoption wherby we cry Abba father The prayers of Gods people are compared to incense Psal. 141.2 and the incense sent up no sweet favour till the fire that came downe from heaven came to it Num. 16.46 It is the fervent prayer only that is effectuall with God Iam. 5.16 The effectuall fervent prayer of a righteous man availeth much Ps. 3.4 I cryed to the Lord with my voice and he heard me out of his holy hill Ps. 119.145 I cry with my whole heart heare me ô Lord. For so runneth the promise Ier. 29 13. Yee shall seeke me and find me when you shall search for me with all your heart Fiftly it may be the prayers thou hast used to make have proceeded from an heart that lay not low enough was not truly and foundly humbled in the sense of thine own unworthines We are too apt to applaud both our selves and others in that devotion that hath no humiliation in it at all Remember God would not heare Moses himself for Miriam till she were further humbled Nú. 17.13.14 1. Humiliation arising from the sense of our own unworthiâ—â—s is a great furtherer of the successe of our prayers 2 Chro. 7.14 If my people shall humble theÌ„selues pray then will I heare from heaven This was that that furthered the successe of Manasses prayers 2 Chr. 33.12 13. In his affliction he besought the Lord humbled himselfe greatly and prayed and the Lord was intreated of him 2. Some judgments will not be removed by ordinary prayer Mat. 17.24 This kind goeth not out but by prayer fasting so some blessings will not be obtained by ordinary prayer The children of Israel could not prevaile against Benjamin till they had kept a fast Iudg. 20.26 they should have fasted as well as prayed for the further humbling of their soules in such a case 3. Take heed therfore that you yeeld not to that conceit to think your selves wronged when you have prayed for any thing thus thus long yet caÌ„not speed like those hypocrites who are brought in thus expostulating the matter with God Esa. 58.3 Wherfore have we fasted thou seest not wherefore have we afflicted our soules and thou takest no knowledge But judge your selves ever unworthy to be heard and when you goe to pray strive to be as humble as that worthy Centurion Luk. 7.6 7. that when he sued for mercy from Christ thought not himselfe worthy that Christ should come under his roofe no not to go to Christ. And as the Prodigall Luk. 5.21 that said to his father I am no more worthy to be called thy sonne Ascribe it onely to Gods mercy in Christ if hee vouchsafe to shew any respect to thee or thy prayers Colos. 3.17 Doe all in the name of the Lord Iesus giving thankes to God the father by him Sixtly and lastly It may be thou hast not prayed in faith 1. We should in our prayers set before us the promises of God and ground our confidence upon them Thus did David Psal. 1â—9 147 I prevented the dawning of the morning and cryed I hoped in thy Word These we may with a reverend boldnesse alleadge to God in our prayers and bind him with his owne word which he can no more deny then cease to be God Thus doth David Psalme 143.1 Heare my prayer ô Lord give eare to my supplications in thy faithfulnesse answer me and in thy righteousnesse 2. We should in our prayers set before us the worthinesse of our advocate and high Priest who sits at his Fathers right hand to present our prayers unto him and make them acceptable in his sight Heb. 4 1â— 16. Seeing that we have a great high Priest that is passed into the Heavens Iesus the Sonne of God let us therefore come boldly unto the throne of Grace that we may obtaine Mercy and have Grace to helpe in time of need And remember the promise Iohn 16.23 Verily I say unto you whatsoever ye shall aske the Father in my Name he will give it you Vnlesse we come in this faith thus grounded upon the promises of God and upon the all-sufficiency of our Mediator we can have no hope to speed well in our prayers He that would aske any thing of God saith the Apostle Iam. 1 6 7. let him come in faith nothing doubting otherwise let him not thinke that he shall receive any thing of the Lord. Lecture XVI On Psalme 51.1 2. Febru 21. 1625. WEE have already heard that in these verses three things were to be observed principally 1. That David in his great distresse and anguish of heart flyeth unto God seeketh comfort and helpe from him by praier 2 What was the chiâ—fe thing that in this his prayer he beggeth of God that is to say the remission and pardon of his sin 3. Vpon what ground he did build this his hope to obtaine this suit of God that is the mercy of God and nothing but that The first of these three points we finished the last day and are now to proceed unto the second We must therefore observe here 1. That this is the only thing he beggeth here of God The Lord had denounced against him by Nathan 2. Sam. 1â— 10 12. very heavy and grievous judgements 1. That as he had taken away Vriahs wife and committed filthinesse with her so would he take his wives and give them to one that should defile and abuse them by filthy whoredome he had sinned and by filthy whoredome he should be punished 2. That as he had slaine Vriah with the sword of the children of Ammon so should the sword enter into his owne house by the sword he had sinned and by the sword and bloud he should be punished 3. That as he had brought dishonour upon God and his holy religion by giving great occasion to the enemies of the Lord to blaspheme so would God bring open shame and reproach upon him before all Israel and before the Sunne 4. That the instruments God would use to afflict him by in this manner should be them of his owne house his owne children whom he had too dearely loved I will raise up evill against thee out of thine owne house