in detecting these offendors to the magistrate and in furthering the execution of these wholesome lawes no though the whole benefit of the penalty doe accrew to the poore in every parish and so every member of the parish should have some ease by it Yea some that are very bote and open-mouthed against others for not observing some Canons and constitutions about matters of lesse moment and urge the execution of the Law against them pretending this for the ground of their earnestnesse against them that they will not observe the Kings Lawes Some men I say that are so zealous for those lawes have no zeale at all for these Lawes that his majestie hath enacted against Idolators swearers refusers to come twice of a Sabbath to Church followers of lewd sports and pastimes on the Sabbath day drunkards ale-houses that keepe disorder in them for these lawes I say they have no zeale they like no man the worse for breaking of these lawes they never urge the execution of the law against them Those are good subjects and good neighbours though they dayly provoke God to wrath against the Towne and against the Land I speake nothing against any Canon or constitution of the Church but wish with all my heart many of them were better observed then they are but this I say there is no man that hath the heart and face of a Christian but hee will esteeme more of those Lawes that are made for the observation of Gods owne expresse commandements then of those that are made for the observation of the constitutions of men how lawfull or convenient soever they be But you will say unto me What would you have us that are private men to doe in this case What can wee doe for the punishment of these offendors What calling have wee to meddle with them Would you have us to be promoters and enformers It is an odious thing for a Christian to bee a busie-body Let none of you suffer saith the Apostle 1 Peter 4.15 as a busi-body in other mens matters I answer This is very true but I require no more of you then you may doe then you ought to doe then you have a calling to doe First Every man hath a calling to oppose himselfe to sin to do what he can to suppresse it and get it banished Pro. 28.4 Such as keepe Gods law set themselves against wicked men contend with them and are willing to shew themselves against them Specially such grosse sinners as by their sins endanger not themselves only but the whole towne where they live As when a fire is begun in a towne that threatneth danger to the whole towne every man hath a calling to doe what he can to quench it Secondly Every man hath a calling from God to reprove sin that is committed in his sight and hearing Levit. 19.17 Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Thirdly Every man may and must and hath a calling to beare witnes being required even before a magistrate against a grosse and incorrigible sinner And he that refuseth to do it maketh himselfe guilty of great sinne Leviticus 5.1 If a soule sin and hégare the voice of swearing and is a witnesse whether he hath seene or knowne of it if he doe not utter it then he shall beare his iniquity If a man should heare the words of treason against the Prince and not to utter it to some magistrate within foure and twenty houres he becommeth guilty of treason himselfe And is there no danger thinke you in concealing words of treason and blasphemy against the Majesty of the most high Surely there is as you shall find Prov. 29.14 Who so is partner with a thiefe hateth his owne soule he heareth cursing and bewrayeth it not Marke in these words 1. It is a sin to be an eare-witnesse of blasphemy and not to be willing to bewray it 2. That hee that doth so maketh himselfe partner with that sinner whom hee so beareth with In which respect God made a law Levit. 24.14 that all that heard the blasphemer should lay their hands upon his head before hee was to be stoned as the manner was to doe upon the sacrifices that they brought Why did they so Surely they did so discharge upon himselfe the guiltinesse of his sinne which otherwise they had contracted by hearing of him if they had not witnessed against him and brought him to punishment Fourthly and lastly Every man hath a calling to informe against and complaine of lewd and incorrigible men unto the Magistrate and to require justice against them This is a great sin that God complaineth of by the Prophet Esa. 59.4 that none called for justice It is sometimes the part of a discreet Christian to informe against and complaine of wicked men either to the minister or to the magistrate or to any such as have more power then our selves to reforme or punish them There were some in Corinth and in Thessalonica too that did informe the Apostle of the disorders that were among their neighbours in those Churches 1 Cor. 11.18 2 Thes. 3.11 and he blameth them not for it And Ioseph informed his father of his brethrens faults Gen. 37.2 Yea every man hath received a commandement from Christ to enforme the governors of the Church of such a brother as cannot otherwise be reformed Mat. 18.17 Tell the Church Neither shall a private Christian not tyed by office and oath in doing this need to feare the odious name of a busie-body a pick-thanke a tale-bearer if in doing it he observe these foure rules First That he bee not apt to enforme against or complaine of an offendors for every small fault but such as are grosse and scandalous Eccles. 7 21. Take no heed to all words that are spoken Secondly That he complaine not of any offendors to the Magistrate till no private admonition nor other meanes will prevaile this rule our Saviour giveth Matth. 18.15 16. Thirdly That hee enforme not against an offendor as a backbiter secretly but bee willing to shew himselfe and be seene in this duty as they of the house of Cloe were when they enformed Paul of the disorders that were in Corinth 1 Cor. 1.11 Fourthly That he in complaining of a lewd man seeke neither private revenge nor the hurt and defamation of the party but onely the glory of God either in the amendment of the sinner himselfe or in the preventing of sin in others by his punishment For want of this God esteemed of Iehu though hee were a magistrate and seemed to shew wonderfull zeale against the sins of Ahab and Iezebel no better then of a murderer and saith Hosea 1.4 I will avenge the blood of Iezreel upâ—â— the house of Iehu To conclude what pretence soever men make for this why they will do nothing to further the punishment of sin I will shew you the true cause of it First They
4â— The Lord 〈…〉 the Church daily such as should be saved And as Maâ—th 11 12. The kingdome of heaven suffered violence and the violent tooke it by force In those cases 〈…〉 have beene said of us as Esa. 32.20 Blessed are yee that sow beside all waters that send forth thither the feet of the Oxe and the Asse Men might have called us blessed and happy men in the fruitfulnesse of our ministery the ground God gave us to till and husband was a most fruitfull soile But those daies are gone no such thing is to be seene now we now plow and sow in stony and thorny and barren ground you heare still but with no such affection love and delight as once you did you feele no such power in the Word to reforme you and draw you unto the practise of that you learne as once you did So that I may say to many of you as the Apostle doth Heb. 10.32 Call to remembrance the former daies Thirdly consider well what may be the causes of this that though there bee as much preaching and hearing as ever there was yet men profit now adaies nothng so much in the life and power of godlinesse as once they did First it cannot be denied but that one cause why the ministery of the Word is so weake and unprofitable is the want of that due inspection that Christ hath lest to his Church to make it fruitfull and effectuall The Minister is by Gods ordinance not onely to teach but to oversee his slocke Act. 20.28 Take heede to the slocke over which the Holy Ghost hath made you overseers Heb. 13.17 Remember them which have the rule over you who have spoken unto you in the name of the Lord. They have authority from God not only to teach you his will but to oversee all your waies at home and abroad to observe how you profit by that which you heare to require at your hands the practise of that they teach you Matth. 21.34 The Lord sends his servants to demand fruit of them that occupie his ground The Guides of Gods Church have also authority from God not onely to admonish and reprove you if you be unfruitfull but also to correct you by executing the censures of Christs Church upon you Paul speakes of a rod that God hath committed to his servants to that end 1 Cor. 4.21 Shall I come to you with a rod Certainely Gods vineyard and garden hath need not onely of such as plant and water it but of such as take continuall care of it to looke unto it to dresse and husband it Luk. 13.7 8. If it be not pruned nor digged no marvell though it beare briers and thornes rather then any thing that is good Marke that curse Esa. 5.6 I will lay it wast it shall not be pruned nor digged but there shall come up briers and thornes And surely this is a great cause why the ministery of the Word doth so little good 1. That Ministers take so little care of their people how they live whether they profit or no by that they heare but thinke if they preach constantly unto them they have done asmuch as God requireth of them Whereas it is a chiefe part as I have told you of the Ministers office to oversee the flocke 1 Pet. 5.2 Taking the over-sight thereof and to take care of them 1 Tim. 3.5 If a man know not how to rule his owne house how shall he take care of the Church of God 2. That the people generally are sonnes of Belial will not beare Christs yoke but conspire together against it and say Psal. 2.3 Let us breake their bands asunder and cast their cords from us They will be content to heare us now and then in our publique ministery but if we offer to deale with them in private and come in our Masters name to demand fruit of them they will be ready to offer all violence and despite unto us as they did Matth. 21.35 Secondly another cause of the unfruitfullnesse of the ministery is this that the Lord for the contempt men have shewed unto the Word doth denie to give his blessing unto it in their hearts Even as if he should say of many places as Esa. 5.6 I will command the clouds that they raine no raine upon it And as Matth. 13.14 By hearing ye shall heare and shall not understand and seeing yee shall see and shall not perceive Many aone there is and would to God there were none such among you that seemed once to be fruitfull and to profit much by that they heard that are now growne so senselesse so sottish so hardened in their evill courses as if for their apostacy God had pronounced of them in his decree as once he did of the figtree Mat. 21.19 Let no fruit grow on thee hence forward for ever Thirdly but the chiefe cause sure why we profit no more by the Word is in our selves Esa. 59.1 2. The Lords hand is not shortned that it cannot save but your iniquities have seperated betweene you and your God And as the Apostle saith of praying Iames 4.3 Ye aske and receive not because ye aske amisse so may I say of hearing ye heare and heare often but receive no profit at all because you heare amisse It is therefore necessary for you all to be directed how you may heare to profit by your hearing how you may heare so as your hearts may feele the divine power of God in this his ordinance This direction then consisteth of three parts For such as would profit by their hearing must do something before they come to heare something during the time that they are in hearing and something after they have heard the Word For the first As Physicians before physicke use to give somewhat to prepare the body that their physick may worke the more kindly so must the soule be prepared for the receiving of this heavenly physicke or it will never worke kindly upon it But you will object There is no such need of this The Word hath wrought mightily to the conversion of some that never prepared their hearts to receive it as in that convert mentioned 1 Cor. 14.24 25. Yea in some that came with that in their hearts as might utterly have hindred the saving operation of it even with hatefull hearts and with full purpose to cavill and oppose it As in the case of the pursevants that were sent to apprehend Christ Ioh. 7.32 46. And in those Iewes that immediatly before Peters sermon mocked him and the rest of the Apostles and said they were full of new wine Act. 2.13.37 And in those Athenians who when they came to beare Paul esteemed him no better then a babler Act. 17.18 34. To this I answer 1. That I speake not now to the unconverted for such I know can do nothing to prepare their owne hearts seeing they are dead in their sins Ephes. 2.1 but to Gods people and such as are regenerate 2. I speake of the
that we can do nothing in our houses but we shall be sure to heare of it in the pulpit and who can take this well These tale-bearers are the odiousest people in the world say they and the onely make-bates betweene the Minister and his flocke as Solomon saith Pro. 26.20 Where there is no tale-bearer the strife ceaseth I answer First it were surely a great fault in the Minister if he should beleeve or if he should reprove you upon every light hearesay He that would goe to heaven must not take up or receive easily a reproach against his neighbour Psal. 15.3 Secondly this hath beene of old falsly laid to the charge of Gods servants as it was to Ieremiahs Ier. 43.3 Baruch the son of Neriah setteth thee on against us for to deliver us into the hand of the Caldeans that they might put us to death Thirdly it may fall out that we in our ministery may meet with such faults of yours particularly as we never heard you were guilty of nor ever suspected you of this hath oft fallen out and when you find it to be so you must therein acknowledge the divine and searching power of Gods Word and not imagine that some tale-bearer hath beene with us Heb. 4.12 the Word is said to be a discerner a discoverer and a judge of the thoughts and intents of the heart And the unlearned man and unbeleever that came to heare the Prophet finds himselfe reproved for such faults and such secrets of his met with all in their ministery as he knew well the Prophets themselves could never know none but the Lord could be acquainted with 1 Cor. 14.24 25. Fourthly it is not alwaies unlawfull to reproue your sins even upon heare-say So did Ely 1 Sam 2.23 Why doe you such things for I heare of your evill dealings And Paul 1 Cor. 11.18 I heare there be divisions among you and I partly beleeve it It is like some wicked men would be apt enough to say then to Ely and Paul what tale-bearer what pickthanke hath beene with you Do you know or see any such matter in us your selves Yet do they reprove them even upon that they had heard of them Fiftly we may lawfully reprove in our ministery the faults we heare to be in you though we be not certaine of it nay though we hope better of you Because the reproofe may do good to others that be guilty of them and to your selves also though you be not guilty to make you the more fearefull to fall into them So the Apostle speakes of the sin against the Holy Ghost and of universall Apostasy to the Hebrewes though he were fully perswaded they were not guilty of that sin as he saith Heb. 6.9 We are perswaded better things of you and things that accompany salvation Nay it were a benefit to you if we were so fully and particularly acquainted with all your waies that in every Sermon we might meet particularly with your errours sinnes weaknesses and tentations We could in nothing shew our love to you more then in this When Christ spake in the greatest assemblies he was wont to aime in his doctrine chiefly at them whom he loved best Luk. 12.1 LECTVRES ON PSAL. LI. 1 2. Lecture X. on Psalme LI. 1 2. December XXVII MDCXXV 1. Have mercy upon me O God according to thy loving kindnesse according unto the multitude of thy tender mercies blot out my transgressions 2. Wash me throughly from mine iniquity and cleanse me from my sinne THE last day we finished the Title of this Psalme it followeth now that we proceed to the Psalme it selfe Now the matter and substance of the Psalme is a prayer of David 1. For himselfe to the end of the 17. verse 2. For the Church the good estate whereof he had greatly hazarded and endangered by his sin in the two last verses The prayer he makes for himselfe consisteth of two petitions whereof the 1 concernes his justification consisting in the forgivenesse of his sinnes and the imputation of Christs righteousnesse unto him and the 2 his sanctification consisting in the mortifying of his corruption and the renewing of his heart by the spirit of God both which are amplified by certaine arguments whereby he doth confirme his faith in both these petitions These two verses which containe the summe and effect of his first petition have two principall things to be observed in them 1. The ground of his faith and hope in this his request what gave him hope to obtaine the pardon of his sin Surely the knowledge he had of the mercy of God he pleads nothing but mercy Have mercy upon me O God Why but what ground of hope could he have that ever God would have mercy upon such a wretch as he was that had sinned in so hainous and odious a manner and had hardned his heart so long in his sin Surely none other but the knowledge he had of the Lords gracious disposition 1. Of his loving kindnesse wherby he was apt to shew mercy to his people of his owne free grace without all respect to any desert that may be in them 2. Of the tendernesse of his mercies and those bowells of compassion that are in him whereby he is apt to be affected and grieved with the misery of his people and moved even thereby without any other respect to shew mercy to them 3. Of the multitude and infinitenesse of Gods mercies whereby he is apt to pardon the sinnes of his people though they bee never so many though hee hath forgiven them never so oft already The knowledge I say that David had of these three things in the Lords gracious disposition gave him hope to find mercy with God for the pardon of his sin though it were so great and hainous Have mercy upon me O God according to thy loving kindnesse according unto the multitude of thy tender mercies The second thing to be observed in these two verses is the vehement and earnest manner of propounding and expressing this his request to God for the pardon of his sinnes which appeareth 1. In the aggravating of his sinnes 1. He was guilty of offences of all sorts and kinds transgressions iniquities and sinnes 2. His sinnes were debts written and recorded in Gods debt-booke and such things as made him filthy and loathsome in Gods eyes and his owne so as he was utterly undone if God shewed not mercy on him 2. By iterating his request so often blot out wash mee cleanse mee 3. By the extent and measure of this mercy he craved Wash mee throughly or multiply thy washings and rinsings and scourings of me As if he had said I am so filthy that once washing a little washing will not serve to cleanse me Now the words being thus opened we have this first to observe in them that David being now in extreame anguish of soule his sinnes were ever before him verse 3. sleeping and waking wheresoever he was whatsoever he was doing
all helpe and comfort any way els but only in Christ and so to flye to him to obtaine thy pardon Then mayest thou have good hope that thy sins are pardoned Secondly If a man feele himselfe to be sanctified and changed by the spirit of Christ then may he be sure he is justified and washed from his sins by the bloud of Christ. Where God pardoneth sin there he subdueth and destroyeth the power of it Micah 7.18 19. When he had said Who is a God like unto thee that pardoneth iniquity he addeth hee will have compassion upon us he will subdue our iniquities Rom. 6.14 Sin shall not have dominion over you for you are not under the Law but under grace When Christ hath once procured for a man the pardon of his sin he turneth the heart quite from it and worketh in him such a change as he becommeth another man Acts 3.26 God hath sent his Sonne to blesse you in turning every one of you from your iniquities See some examples and experiments of this What a marvellous change was wrought in those converts of Ephesus that had used curious arts after God had pardoned their sins they did so hate that sin that they had lived in that they burnt the books that had bin the meanes and instruments of that sin though they came to the value of 15000 pieces of silver which was at the least eight hundred pounds sterling Acts 19.19 So after Peters sin of denying Christ for feare was pardodoned what a change was wrought in him None of all the Apostles so bold in confessing Christ afterwards as he was Acts 2.14.3.12.4.8 So when Pauls sin of hating and persecuting of the Saints was pardoned never did any of Gods servants shew that love to the Saints that hee did See how many hee sends speciall salutations to and in how kind a manner Rom. 16. See in what termes hee expresseth his affections to the Saints oft times Phil. 4.1 My brethren dearely beloved and longed for my joy and Crowne And Philem. 12. He calls Onesimus a poore servant his owne bowells Yea where sinne is pardoned not the outward man onely but the very heart is changed Ezechiel 36.25 27. Then will I sprinckle cleane water upon you and yee shall bee cleane from all your filthinesse A new heart also will I give you and I will put my spirit within you and cause you to walke in my statutes Thou therefore that art perswaded thy foule sinnes are pardoned try it by this note Is thy heart now quite turned from these sinnes that above all other thou now hatest them most art most afraid of them shunnest the beginnings and occasions of them Yea thou that hast beene the civilest man dost thou find a change wrought in thee a new heart given thee Then thou mayst have a comfortable assurance that thou hast indeed obtained thy pardon Thirdly if a man feele that the knowledge of Gods love in pardoning his sin hath wrought in his heart a true love to God and that the change I told you of proceedeth from his love to God This note thou shalt find given by our Saviour Luke 7.47 Her sinnes which are many are forgiven her for shee loved much This property of a man whose sinnes are pardoned you shall see in David Psal. 116.1 I love the Lord because he hath heard my voice and my supplication And what was his supplication Even for pardon of his sinne as you shall see ver 3 4. The sorrowes of death compassed me the paines of bell gat hold on me I found trouble and sorrow then called I upon the name of the Lord O Lord deliver my soule And in Peter whom when Christ would comfort and assure that his sin was pardoned by what note doth he labour to assure him of it Iob. 21 15. Simon thou sonne of Iona lovest thou me more then these For indeed no man can love the Lord and obey him out of love but he that first is perswaded of Gods love to him in the pardon of his sinnes 1 Ioh. 4.10 Herein is love not that we loved God but that hee loved us and sent his Sonne to be the propitiation for our sins Hast thou no love to God to his Word and servants Dost thou all that thou dost in his service out of by-respects Flatter not thy selfe thy sinnes are not pardoned Fourthly If the love that we beare to God for the pardoning of our sinnes can make us unfainedly willing to forgive all men even those that have most wronged us This note is given with great earnestnesse and asseveration by our blessed Saviour not onely in the fift petition Mat. 6.12 but immediately after the end of the whole prayer Mat. 6.14 15. For if yee forgive men your heavenly father will forgive you if ye forgive not men neither will your father forgive you Canst thou not forgive thy greatest enemies Strivest thou not against the motions to revenge and malice Art thou not humbled for them Certainely thy sinnes are not yet pardoned thou art still in thy sinnes An hypocrite can give much and doe many kindnesses to them that never wronged him A man may bestow all his goods to feed the poore and yet not have charity 1 Cor. 13.3 Luke 6.32 33. If you love them that love you and doe good to them that doe good to you what thanke have ye For sinners also do the same But out of love to God to forgive them that have wronged us and love our enemies that argueth a mans sins are pardoned Lecture XIX On Psal. 51.1 2. March 21. 1625. WE have already heard that in these words there were three things principally to be observed 1. That David in the great distresse he was now in flyeth unto God by prayer and seeketh helpe and comfort that way 2. That in this prayer wherein he seeketh helpe and comfort from God he begs nothing but the pardon of his sinnes 3. That the onely ground of his hope to speed well in this prayer and to obtaine the pardon of his sinnes was the knowledge he had of the mercy of God The two first of these wee have already finished it followeth now that we proceed to the third and last of them It is therefore here to be observed 1. That seeking pardon of his sinnes at the hands of God he pleadeth nothing but mercy hopeth to obtaine it no other way maketh that the onely ground of his hope in this suit and cryeth Have mercy on me ô Lord. 2. That the thing that made him hope he should find this mercy with God was nothing he found in himselfe but onely the knowledge he had of the Lords gracious disposition Have mercy upon mee ô God according to thy loving kindnesse according to the multitude of thy tender mercies As if he had said ô Lord there is nothing els to move thee to have mercy upon me but onely thine owne gracious and mercifull disposition 3. Yet had David before his fall done
many good workes Suffered great wrongs from Saul with wonderfull patience and freedome from desire of revenge 1 Sam. 24.5 6. Shewed marvellous zeale for God in fighting his battells 1 Sam. 25.28 Shewed marvellous love to the Word and worship of God Psal. 27.4 One thing have I desired of the Lord and that will I seek after that I may dwell in the house of the Lord all the daies of my life and 84.1 How amiable are thy tabernacles O Lord of hosts And even at this instant when he maketh this prayer to God there was a great deale of goodnesse and grace in him 1. He confesseth freely his sinne unto God verse 3 4. 2. He was wonderfully humbled for it and grieved and broken hearted verse 8.17 3. His heart was quite changed and turned from his sinne unto God he loved him unfainedly and desired his glory verse 13 14. 4 And all this he did in uprightnesse of heart verse 6. Yet now comming to beg pardon of his sins he groundeth his hope to obtaine it upon none of his former good workes upon none of the goodnesse that he found now in himselfe but onely upon the mercy of God Now from these three points thus observed in the Text this Doctrine ariseth for our instruction That the best of Gods servants have no other ground of hope to find favour with God for the pardon of their sins but onely in the mercy of the Lord. Vpon this Gods choicest Saints have builded alwaies and in seeking pardon of their sins have pleaded nothing but this So doth David heere and so doth he in many other Psalmes Psal. 6 2 4. Have mercy upon me O Lord for I am weake returne ô Lord deliver my soule ô save me for thy mercies sake and 25.6 7. Remember ô Lord thy tender mercies and thy loving kindnesses for they have beene ever of old according to thy mercy remember thou me for thy goodnesse sake ô Lord. So doth Daniel in his prayer Dan. 9.9 To the Lord our God belong mercies and forgivenesses All pardons are mercies and are obtained by mercy onely Yea in all their prayers wherein they have sued to him for any blessing this hath ever beene in their eye and that which they have built all their confidence upon Psal. 5.7 As for me I will come into thy house in the multitude of thy mercy This shall ever draw me and incourage me to come unto thee And 69.13 O God in the multitude of thy mercy heare me And 115.1 Not unto us Lord not unto us but unto thy name give glory for thy mercy and for thy truths sake But what should I heape up testimonies in so plaine a case And yet because it is so usefull and comfortable a point I will not passe over it too sleightly but insist a while upon it so farre as I shall judge necessary for your edification And before I come to the reasons and grounds of the Doctrine I will answer two maine objections that the heart of man wil be apt to make against this Doctrine First How can our hope to finde favour with God be grounded onely upon the mercy of God How can the pardon of our sins bee ascribed to the meere mercy of God and to his free grace when wee obtaine not this favour of God till it was dearely bought and purchased 1 Cor. 6.20 Ye are bought with a price Yea sucha price as was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully answerable in worth to the soules of all Gods elect and to that which God hath given us 1 Tim. 2.6 He gave himselfe a ransome for all The Lord forgave not one farthing of that summe wherein we stood indebted to him till he was fully satisfied for it First hee exacted and received by Christs passive obedience the whole forfeiture of our obligation hee had against us and so came wee to the pardon of our sins In which respect it may be said as Esa. 40.2 Wee have in our surety received at the Lords hand double for all our sinnes Secondly hee exacted and received also in Christs active obedience the whole debt of obedience to his Law that wee did owe unto him For Christ our surety not for himselfe but for us fulfilled all righteousnesse Matth. 3.15 And so came we to the title and right wee have to the Kingdome of Heaven So that it may seeme not the meere mercy and free grace of God but Christ is the only ground of our hope as he is called 1. Tim. 1.1 The Lord Iesus Christ is our hope And 1. Iohn 2.2 He is the propitiation for our sins To this I answer That the foundation of all our hope and comfort we have in Christ is in the mercy and free grace of God only For although the pardon of our sins and salvation of our soules in respect of Christ our surety was no free gift but a deare purchase and the Lord shewed no mercy at all to him but justice only yea rigour of justice Rom. 8.32 He spared not his owne sonne but delivered him up for us all Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us Looke upon him when he was in his agony and passion paying our forfeiture and there was nothing to bee seene from top to toe soule and body but the curse of God he was all curse made a curse Yet do we obtaine this pardon and the salvation of our soules not by purchase but by the free gift of God Esa 9. ◠Vnto us a Sonne is given Ioh. 4.10 If thou knewest the gift of God And the mercy and free grace of God never appeared so much to us-ward in all the works that ever he did as in this worke of redeeming us from our sins by the bloud of Christ. For thus speaketh the Apostle Ephes. 1 7. In whom we have redemption through his bloud the forgivenesse of sins according to the riches of his grace the riches of Gods grace appeared in this Observe this I pray you in five points First It was the wonderfull mercy of God to us and nothing else that moved him to find out and appoint the meanes to satisfie his owne justice by It was the Lord himselfe that did fore-ordaine his owne Son to be our propitiation Rom. 3 27. He purposed this in himselfe Ephes. 1.9 And so the Lord indeed made satisfaction unto himselfe 2. Cor. 5.19 God was in Christ reconciling the world to himselfe His love and mercy appeared more unto us in this then if by his absolute prerogative he had forgiven us without exacting any satisfaction at all Iohn 3.16 God so loved the world that he gave his onely begotten Sonne And Iohn 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins Secondly It was the wonderfull mercy of God to us and nothing else that moved him to give any of us to Christ and to appoint
our Saviour to his elect disciples Mat. 6.26 Behold the foules of the aire and ver 18. Consider the lillies of the field Yea one chiefe cause of that patience and goodnes that God sheweth to all his creatures and to the vilest men is that his owne people might have visible and palpable demonstrations of his speciall love and goodnes toward themselves 2 Cor. 4.15 all things are for your sakes And therefore David thus concludeth that 107. Psalme wherein he had at large discoursed of the goodnesse of God towards all sorts of men that are in distresse verse 43. Whoso is wise and observeth these things even they shall vnderstand the loving kindnes of the Lord. And from thence Gods child that is in distrest of conscience may confidently conclude thus If God be so good to them then sure he will bee much more good to mee and respect me that through his mercy have obtained grace to feare him and to desire to please him Thus our Saviour teacheth his Disciples to reason Matth. 6.26.30 Are not ye much better then they Shall he not much more cloath you ô ye of litle faith And 10.31 Feare ye not therefore ye are of more value then many sparrowes So when David had spoken of the generall goodnesse of the Lord extended to all men Psal. 145.14 16. The Lord upholdeth all that fall and raiseth up all that bee bowed downe the eyes of all wait upon thee thou satisfiest the desire of every living thing Hee inferreeth from thence verse 18.20 The Lord is nigh to all that cast upon him he will fulfill the desire of them that feare him the Lord preserveth all them that love him Secondly consider the goodnesse of God towards thy selfe in thy first conversion when there was no goodnesse in thee at all nothing but ignorance and profanesse when thou wert in thy blood the Lord said unto thee live as hee speaketh Ezek. 16.6 When thou hadst no mind at all to looke towards God but carriedst thy selfe toward him as an enemy hee cast a gracious eye upon thee and changed thy heart as he did upon Peter when hee was renouncing and forswearing him Luke 22.61 when thou soughtest not to him at all nor hadst any care of thy salvation hee did seeke thee with great earnestnesse and patience as he speaketh Rom. 10.21 All the day long have I stretched out my hands unto a disobedient and gaine-saying people Yea when thou wert running away from God in the broad way that leadeth unto destruction he ranne after thee and cryed to thee with great affection and love as Cant. 6.13 Returne returne ô Shulamite returne returne And from this consideration thou mayest thus reason with thine owne soule did the Lord so love mee when there was no goodnesse in me and shall I thinke hee hateth me now that by his grace hee hath wrought some desires in me to feare him and to make conscience of my wayes That cannot bee for certainely the righteous Lord loveth righteousnesse Psalme 11.7 Did the Lord so seeke after me when I ran as fast as I could from him and was he found of me when I sought him not as he speaketh Esa. 65.1 and will he now reject me and not bee found of me when he hath given me a heart to seek him That cannot be For for that I had promise but for this I have 2. Chron. 15.2 If ye seeke him he will be found of you Thirdly and lastly Observe and marke well the testimonies of Gods speciall love and goodnesse towards thee even now in this thy grievous affliction of mind and spirituall disertion and thou shalt find that now hee seemeth to bee most angry with thee he loveth thee dearely in his wrath he remembreth mercy toward thee For how falleth it out that thou art not overcome of this so dangerous a tentation thou still seekest to God and art afraid to offend him thou hast bin oft brought to the very brinke of desperation yet thou art not fallen into the gulfe Thou art perplexed but not in despaire cast downe but not destroyed as the Apostle speaketh 2. Corinth 4.8 9. Thou hast beene as the bush that Moses saw Exod. 3.2 3. that burned with fire and yet was not consumed What hath kept thee from falling into that gulfe from being overcome of Satan from sinking utterly under this intollerable burden of a wounded spirit Certainely certainely thou art kept by the power of God as the Apostle speaketh 1 Peter 1.5 the Lord doth uphold thee This is that that David saith speaking of such a one as thou art Psalme 37.24 Though he fall he shall not be utterly cast downe for the Lord upholdeth him with his hand And as Moses speaketh Deut. 3◠27 The everlasting armes have beene under thee Certainely God never shewed more love to thee in all thy life then thee doth now Hee letteth thee see and feele thine owne weakenesse and readinesse to sin that thou mightest have the better proofe of his marvellous power and love in upholding thee Thus dealt hee with blessed Paul 2 Corinth 12.9 My grace is sufficient for thee for my strength is made perfect in weakenesse As wee see sometimes a tender father that perceiving his child loveth to bee too neere the fire or water will make as though hee would fling him in but then taketh hee fast hold on him least he should fall in indeed even so dealeth the Lord oft with his dearest children hee never holdeth them faster then when hee seemeth even ready to cast them into hell and into the gulfe of desperation So as to conclude if thou couldest observe the Lords dealing with thee now thou wouldest find cause to cry unto him with David Psalme 73.22 23. O how foolish have I bin and ignorant to doubt so of thy love to hearken so much unto Satan I have beene as a beast before thee neverthelesse though I am apt to thinke thou hast quite forsaken me yet I find I am continually with thee thou hast holden mee by my right hand LECTVRES ON PSAL. LI. 3 Lecture XXXI on Psalme LI. 3 Iuly XI MDCXXVI For I acknowledge my transgressions and my sinne is ever before mee WEE have already heard that in the first part of Davids prayer in this Psalme which is for the pardon of his sins two principall things were to be observed 1. The manner of expressing this his suit and request 2. The arguments whereby hee doth confirme his faith and upon which hee doth ground his hope to speed well and obtaine this his suit at the hands of God And the first of these grounds and arguments we have heard was the knowledge he had of the Lords mercy and goodnesse in the two former verses It followeth now that wee proceed unto the second and that is the grace that God had wrought in him that he was able to confesse and acknowledge his sin and this is set downe 1. more generally in this verse that I have now read and 2. more
fully and particularly in those three that follow Now in this verse wherein he doth it more generally three things are to bee observed 1. That David doth acknowledge yea he professeth that he doth acknowledge confesse lay open his transgression yea his transgressions he desired not out of favor to them to hide or conceale any of his sins 2. What it was that moved him unto it His sin was ever before him he could not forget it he could not but thinke of it he could not be quiet for it 3. The inference or conclusion he gathereth from hence implyed in this word For which coupleth this verse with those that went before have mercy upon me blot out my transgressions wash me throughly from mine iniquitie and cleanse me from my sin for I acknowledge my transgressions As if he had said therefore have mercy upon mee or rather therefore I am emboldned to crave mercy and pardon therefore I am perswaded thou wilt have mercy upon me and blot out my transgressions because I acknowledge my transgressions Now then the first thing we are to observe here is this that David seeking to God for mercy and pardon confesseth freely his sinne amplifieth and aggravateth it before God and men yea maketh this a ground of his hope and assurance in prayer for pardon and mercy that he could so doe From whence this Doctrine ariseth for our instruction That he that truly repenteth cannot hide nor cloake his sins but will be ready to confesse and lay them open and this willingnesse and readinesse that he findeth in himselfe to confesse and discover his sins will give a man great hope and assurance to find mercy with God for the pardon of his sins Two branches there be of the Doctrine which I will distinctly confirme unto you First The man that truly repenteth will be ready to confesse and bewaile his sins This will appeare in three notable examples in the new Testament The first is of the Prodigall who so soone as hee came to himselfe and God had wrought a saving change shewed it first of all by this fruit of repentance Lu. 15.17.19 he resolved he would goe to his father and say unto him father I haue sinned against heaven and before thee and am no more worthy to be called thy sonne The second example is that of the hearers of Iohn Baptist who declared the effectuall worke of Gods grace in their hearts by Iohns ministery this way Matthew 3.6 They were baptized of him in Iordan confessing their sins his ministery powerfully discovered their sins unto them brought them to repentance and they feeling the burden of their sins and repenting could not containe themselves but openly and publikely they must needes discover and lay open their sinnes unto him The manner of it may bee gathered from the resolution they sought and answer they received Luke 3.10 14. The people came and cryed out ô Sir we have beene unmercifull to the poore seeking our selves only without all care of the good of others The Publicans came and cryed ô Sir wee have beene worse then so for wee have beene shamefull extortioners and under colour of Law and pretence of right wee have gotten mens goods unjustly from them The souldiours came and cryed ô Sir wee have beene worse then all these for wee have by violence without all colour of right spoyled many The third and last example is of those that were converrted by Pauls ministery at Ephesus Acts 19.18 where we read that many that beleeved came and confessed and shewed their deeds And what kind of persons were they that did so It appeareth verse 19. among others many that were very rich men and very learned men did it and what were the sins they confessed The practise of curious arts they came in this manner to Paul ô Sir we have bin most grievous sinners we have used to cast figures to calculate nativities to practise judiciall Astrology and Necromancy c. And how did they confesse these sins did they it in Pauls eare secretly No no their sins lay so heavy upon their hearts that they stood not upon termes of shame or credit they discovered their sins and burned their bookes before all men Such force there is in the grace of true repentance to draw men and make them willing to confesse their sins So Ionah confessed his sin even to the marriners Ionah 1.10 Now for the second branch of the Doctrine This willingnesse and readines that a man findeth in himselfe to discover and confesse his sins will give a man great hope and assurance to find mercy with God for the pardon of his sins See the proofe of this in five points First The Lord himselfe hath directed his people to seeke comfort and pardon of their sins this way Numb 5.6 7. Where God prescribing a course how sinners should make their atonement it is thus written When a man or a woman shall commit any sinne that men commit to doe a trespasse against the Lord and that person be guilty then they shall confesse their sin which they have done This is the first thing that is to bee done before restitution or the offering of his sacrifice he must confesse his sinne So Ieremy 3.12 13. Returne thou backsliding Israel saith the Lord and I will not cause mine anger to fall upon you for I am mercifull saith the Lord. But how must they returne and make themselves capable of Gods mercy That followeth in the next words Only acknowledge thine iniquitie As if hee should say no hope else of finding mercy yea doe it fully and freely confesse that thou hast transgressed against the Lord thy God and hast scattered thy wayes to the strangers under every greene tree Yea this is the course God would have us to take when wee are to bee suitors to him for mercy in the behalfe of others even to confesse their sinnes unto God In which respect he commandeth Iames. 5 16. Confesse your faults one to another and pray one for another As if hee should say None can bee able to pray for you so effectually to your comfort as those that know your sinnes well and so can confesse them unto God The Lord himselfe hath directed men to take this course to obtaine mercie Secondly The Lord hath bound himselfe by his promise to them that can rightly confesse their sins that they shall find mercy Levit. 26.40.42 If they shall confesse their iniquitie and the iniquity of their fathers with their owne trespasse which they have trespassed against mee and that they have also walked contrary unto me their own personall sins they must stand most upon and bewaile in this their confession then will I remember my covenant with Iacob and also my covenant with Isaac and also my covenant with Abraham the manner of expressing this promise of mercy is very emphaticall As if he should say I will remember how many wayes and how often I have bound my selfe to them
unworthy to stoope downe and unloose Paul thought so of himselfe 1 Cor. 15.9 I am not worthy to be called an Apostle Secondly It is worthy of all reverence in respect of the necessity of it there is a saying Honour the Physitian because of necessity or because of the use you may have of him and surely there is no calling under heauen so usefull so necessary as the Ministery is All the good you receive by any other calling in the world is but in humane and carnall things for the welfare of your body but the good you receive by this calling is in spirituall and divine things for the salvation of your soules Heb. 5.1 We are ordained for men in the things pertaining to God 1. From us you receiue the meanes whereby God hath ordained to bring you to salvation To us is committed the word of reconciliation and wee are his ambassadours sent with commission and authority about the weightiest businesse that ever was taken in hand even the concluding of a peace betweene God and your soules as the Apostle speaketh 2 Cor. 5.19 20. To us is committed the administration of the Sacraments and we are the keepers of Gods seales so as you cannot have them but from our hands 1 Cor. 4.1 Let a man so account of us as of the stewards of the mysteries of God yea to us are committed the keyes of the kingdome of heaven Mat. 16.19 We have that authority from God to assure you in his name upon your faith and repentance of the pardon of those sinnes that doe trouble your consciences as no man in the world hath besides Yea 2. This is not all the good you receive by vs though these bee great things for you doe not onely receiue the outward meanes of your salvation from us but that which is a great deale more by us God giveth you his spirit and saving grace also and conveyeth it into your hearts God hath made us able Ministers saith the Apostle 2 Cor. 3.6 of the new Testament not of the letter but of the spirit insomuch as I may confidently say unto every one of you that if you be regenerate If you be converted if there be any truth of grace any faith any repentance in you some minister or other was the spirituall father to beget it in you Observe what grounds I have to be so confident One is in that speech of the Apostle to the Galathians 3.2 This onely would I learne of you saith he how came you by the spirit Was it by any other meanes then by the hearing of faith The other is in that strange speech of the same Apostle Rom. 10.14 How shall they beleeve in him of whom they have not heard and how shall they heare without a preacher And this is the first of those things I told you I would exhort you unto In any case esteeme reverently of our calling take heed yee despise it not The other two I will bee briefer in because I will hasten unto the reproofe The second thing then that you are to bee exhorted unto is this that you would every one of you resolve with your selves that you will never live without the benefit and comfort of a faithfull ministery which is so vsefull so necessary It was Davids resolution Psal. 23.6 that he would dwell in the house of the Lord for ever and 27.4 that it should be his onely sute to God in which he would have no nay that he might dwell in the house of the Lord all the dayes of his life And what was it that made the house of the Lord so amiable unto him and other of Gods servants Surely we shall finde in that speech of Abiam against Ieroboam 2 Chron. 13.10 12. it was the sound and faithfull ministry that was to be enjoyed there Resolve with thy selfe therefore that what other comforts soever thou want thou wilt not live without a faithfull Minister whom thou mayest depend upon whom as thy spirituall father thou mayest reverence and obey whom thou mayest boldly acquaint with the secrets of thy soule If thou have such a one count it a singular blessing and be thankefull for it For certainely he liveth without God in this world that hath not such a Minister to depend upon as Azariah the Prophet saith unto Asa 2 Chro. 15.3 Now for a long season hath Israel beene without the true God and without a teaching Priest and without the Law Thirdly and lastly You are to be exhorted that so many of you as doe enjoy this benefit of a sound ministery would make your full use of it not onely by resorting to us in publike by hearing us for so doth many a one that hath no such relation to us as to count us their fathers in Christ but 1. In receiving and admitting that spirituall authority that God hath given him over thee without which it is impossible thou shouldst receive all that benefite by him that thou oughtest Receive us saith the Apostle 2 Corinthians 7.2 hee hath authority to deale particularly with thee either by admonition or reproofe receive him in this Hebrewes 13 2â— I beseech you suffer the word of exhortation Hee hath authority to examine and enquire into your sprituall estate receive him in this See how willing Hezekiah the King was to be examined by the Prophet Esay 39.3 4. 2. Make use of thy faithfull ministers gifts in private aswell as in publike by moving the doubts of thy conscience unto him as conveniently thou mayest It is said of the Queene of Sheba and our Saviour commendeth her for it Matt. 12.42 that hearing of the knowledge and wisedome that was in Solomon shee came a great way to make use of it and when shee was come saith the text 1 Kings 10.2 shee communed with him of all that was in her heart 3. In approoving thy repentance and thy spirituall estate unto him Gods people are bound to live as their ministers may discerne their obedience and the fruits of their labours in them and bee encouraged thereby Hebr. 13.17 Obey them that have the rule over you and submit your selves for they watch for your soules that they may doe it with joy And it is noted for a sin in Zedekiah the King 2 Chronicles 6.12 that hee did not humble himselfe before the Prophet Ieremy who as hee was a witnesse of his sin so should hee have approved his repentance to him especially 4. and lastly In resting upon and receiving satisfaction from that which hee shall in Gods name and by warrant of his word deliver unto thee as Anna did in the testimony of Ely 1 Sam. 1.18 Whosoever saith the Lord Deut. 18.19 will not hearken to my words which the Prophet shall speake in my name I will require it of him How little the testimony that Gods faithfull ministers do give of our wayes is regarded may appeare in many particulars which by evidence of Gods word they declare to be sins And seemeth it nothing to you
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 servāts 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 H◠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
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
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 Châ—istians 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
As we must take heed what we teach Eccles. 12.9 and looke that wee have good ground in Gods Word for all that wee teach you and performe the worke of our Ministery not without feare and trembling 1 Corinthians 2.3 So you must take heed what you heare Marke 4.24 You must prove all things that wee teach you 1 Thessal 5.20 Examine the proofes wee bring out of Gods Word whether wee alledge them rightly or no as they of Beraea did Acts 17.11 We may none of us deny you liberty to come and question with us about any thing wee teach if you understand it not nor can conceive how it should be found seeing our Saviour allowed that liberty even to his hearers Matth. 13.36.19.10 Luke 18.26 Iohn 16.19 Provided alwaies you doe it in humility and reverence to the holy function of your faithfull Teachers that you do it as disciples not as judges and controllers of your Teachers But whatsoever we teach you by good warrant of Gods Word if you obey it not if it be not of divine authority in your hearts certainly you will be found to be no better than hypocrites For while we do thus thou art charged to obey us as much as if we were Prophets or Apostles either Obey them that have the rule or oversight of you saith the Apostle Heb. 13.17 and submit your selves And even of the Scribes and Pharises while they sate in Moses chaire and taught nothing but the doctrine of Moses our Saviour giveth a charge to his Disciples Mat. 23 3. All whatsoever they bid you observe that observe and do And our Saviour saith of the meanest Minister that he sendeth while he doth thus Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me And the Apostle 1 Thess. 4.8 He that despiseth despiseth not man but God To conclude therefore this third note By your care to obey and practise what you heare take notice of the soundnesse of your own hearts It is the note that our Saviour giveth us to trie uprightnesse and hypocrisie by Mat. 7.24.26 Whosoever heareth these sayings of mine and doth them is like the wise man that buildeth his house upon a rocke and every one that heareth these sayings of mine and doth them not is like the foolishman that built his house upon the sand Lecture CXXXIX On Psalme 51.7 Febr. 2. 1629. IT followeth now we proceed unto the two last defects that the Holy Ghost noteth to have been in the goodnesse that hath been found in any hypocrite The fourth is this That though some of them have beene free from all grosse and scandalous sinnes and have also seemed to be much reformed by the Word and to have made conscience of practising and obeying that which they have beene taught by it yet their obedience hath never beene universall but partiall onely In some things the Word hath seemed to have great power and authority in their hearts in some other things none at all Take a proofe of this in those Iewes whom the Apostle taxeth for their hypocrisie Romans 2.22 Thou that abhorrest idols saith hee dost thou commit sacriledge Who would not have taken these Iewes that did thus abhorre idols and were so zealous against idolatry for right good men But see how they discovered the falshood of their hearts they hated one sinne but not another idolatry but not sacriledge And yet sacriledge was a grosse sinne as well as idolatry and such a sinne as God straightly charged his people to take heed and make conscience of as well as of the other When the people were to bring their first fruits unto God he commanded them to make this solemne protestation Deut. 26.13 14. I have brought away the hallowed thing out of my house As if he should say I durst not keep any part of that which is dedicated to God consecrated for the maintenance of his worship I have not eaten therof in my mourning As if he had said what want soever I have been in how wofull and distressed soever my state hath been that way yet durst I never relieve my necessity by robbing God of his part by appropriating to my selfe or imploying to mine own private use any thing that did belong unto him And yet you see those Iewes that seemed so zealous against idolatry they abhorred idols had no zeale against sacriledge at all they were so farre from abhorring it that they lived in the daily practice of that sin and thereby discovered the hypocrisie of their hearts As alas many in our Church have also done not onely in the beginning of our reformation but at this day they seeme to be very zealous in the hatred of Popery but of sacriledge of spoiling the Church and robbing God of his part of that that was given to him and dedicated to the maintenance of his service they make no scruple no conscience at all Take another example of this in Herod Marke 6.20 Who would not have hoped well of him and highly commended him too when he saw him being a King 1 Frequent constantly such a Ministery as Iohn Baptists was 2 Heare him so gladly with such delight and joy as it is said there he did nay 3 he feared Iohn and observed him reverenced and highly esteemed of him and that upon this ground too because he knew him to be a righteous and a holy man 4. He was much reformed also by Iohns Ministery he did many things left many sins performed many good duties in obedience unto Iohns Ministery the Doctrine of Iohn had great power and authority in his heart and life and yet the Holy Ghost hath detected him to have been no better than an hypocrite in all this Why what was the thing that did discover the falshood and hypocrisie of his heart Surely this that though he went thus farre and though he left many of his sins yet there was one sin as grosse as any of those that he had left which he could not forsake he could not leave the incest he had lived in with his brothers wife nay in the end he could not indure though a great while he did that Iohn should speak against that sin Onely one other example I will give you for this that the living in any one sin though he forsake all the rest and forsake them also out of conscience and obedience to the Word as it may seem though the sin he liveth in be nothing so great as those that he hath forsaken yet even the living in any one sin is sufficient to prove a man to be no better than an hypocrite Take an example for this in Iohn O how farre did he go 1 He destroyed the idolatry of Baal and rooted it quite out of Israel as it is said of him 2 King 10.28 2 He did it with a marvellous zeale even with the zeale of God Come with me saith he to good Iehonadab 2 King 10.16 and see my zeale for the Lord. 3 He did it as it may