remedy and preservative against this presumption besides that which you have heard in the reasons of the Doctrine of these foure things First besides thine owne daily experience how few there be that rise againe when they are fallen that truly repent though God use never so many and so mighty meanes to bring them to it David thou seest here that was a far stronger man then thou could not do it he that had mortified his corruption much more and had more grace then thou could not repent after he had sinned and wilt thou feed thy selfe with such vaine hopes Thus Nehemiah presseth the example of Solomons weaknesse Neh. 13.26 Did not Solomon King of Israel sin by these things yet among many nations was there no king like him who was beloved of his God and God made him king over all Israel neverthelesse even him did outlandish women cause to sin Secondly Repentance is the mighty worke of God alone whom thou by thy sin provokest yea a rare gift of his it is and therfore presume not but be afraid to sin Phil. 2.12 13. Worke out your own salvation with feare and trembling for it is God which worketh in you both to will and to doe of his good pleasure Thirdly the longer thou continuest in any sin the harder will thy heart be and the more unable wilt thou be to repent Ier. 13. â—3 They that are accustomed to do evill can as hardly be changed as the skin of a blacke-more or of a Leopard And the Apostle saith of them that were exercised in covetous practises they could not cease from sinne 2 Pet. 2.14 Fourthly the fouler the sinne is that thou committest and the more against the light of thy heart the harder will it be for thee to repent of it For smaller sinnes Davids heart was wont to smite him quickly â— Sam. 24.5 2 Sam. 24.10 But now he had fallen into these foule sins we see how senselesse and impenitent he grew So speaketh the Holy Ghost of whordome Pro. 2.19 None that goe unto her returne againe neither take they hold of the paths of life And of drunkennesse Pro. 23.35 They have beaten me and I felt it not when shall I awake I will seeke it againe The second use of the Doctrine is to teach us that seeing hardnesse of heart and impenitency doth usually follow the committing of sin specially presumptuous sins sins against knowledge even in Gods own children to esteeme this a judgement of God greatly to be feared and trembled at There be many men that have hearts like to Leviathan as the Lord speaketh Iob. 41.24 His heart is as firme as a stone yea as hard as a piece of the neither milstone That can commit grosse sins and live daily in them without all trouble of conscience feele no burden in them but esteeme them as light as a feather and can go away merrily with them And this they count their great happinesse that they are not like your professours alwaies troubled in their minds they thanke God they have quiet consciences Zach. 11.5 Their possessours slay them and hold themselves not guilty and they that sell them say Blessed be the Lord for I am rich O the state of these men is fearefull I advise thee that fearest God to take heed of this judgement to tremble at it and strive against it And to move thee unto it consider First this is the chiefe judgement and marke of Gods wrath in this life of all other Pharaoh of whom the Lord saith Exod. 9.16 For this cause I have raised thee up to shew on thee my power As if he had said what I can do against mine enemy was thus plagued Exod 9.12 Better it were a great deale to bee delivered up to Satan then to a mans owne lust For of that judgement the Apostle saith 1 Cor. 5 5. It serveth for the destruction of the flesh that the spirit may be saved in the day of the Lord. But this judgement tends to the destruction of the soule in the day of the Lord Ioh. 12.40 Hee hath blinded their eyes and hardned their hearts that they might not be converted and he should heale them Secondly this is the only thing that will barre thee from Gods mercy and make thee uncapable of it Not so much the committing of any sins as this that thy heart is hardned in it and thou canst not repent This is that that treasureth up wrath against the day of wrath Rom. 2.5 The foulest sin may be pardoned to him that can repent Matth. 12.31 All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost And why cannot that be pardoned Because it cannot be repented of Heb. 6.6 It is impossible to renew them againe unto repentance Thirdly it useth to end in greatest terrour The man that hath beene most secure and senslesse in sin useth in the end to be most overwhelmed with horrour Hardnesse of heart useth to end in desperation Think not thy heart shall be thus quiet alwaies Pro. 1.27 When your feare commeth as a desolation and destruction as a whirlewinde when distresse and anguish commeth upon you And who are they that are thus threatned verse 22. Ye scorners that delight in scorning Labour therefore for a soft and tender heart that can easily feele and be humbled for sin as with a more in thine eye The meanes to attaine to this and to deliver and preserve thy selfe from hardnesse of heart are these First take heed thou harden not thine owne heart against the Word and corrections of God Heb. 3.7 8. To day if yee will heare his voice harden not your hearts Say not nor resolve with thy selfe as those wretched Iewes did Ier. 44.16 17. As for the word that thou hast spoken to us in the name of the Lord we will not hearken unto thee but we will certainely doe whatsoever thing goeth forth out of our owne mouth Say not in thine heart I can give them the hearing but let them say what they will I will be as I have beene O take heed the Lord take thee not at thy word as he did the Iewes Matth. 7.25 Why did God harden Pharaoh Exod. 9.12 Pharaoh had first hardned his owne heart Exod. 8.32 Secondly take heed of the least sins of the beginnings and occasions of sinne Labour to be in this respect as precise as Iob was who bound himselfe even from wanton lookes and thoughts Iob 31.1 And as David who was afraid not onely of every presumptuous sin but even of his most secret faults Psal. 19.12 13. Remember what our Saviour saith of him that gives liberty to himselfe in the least thing that he knoweth to be evill and holdeth it lawfull to do so Mat. 5.19 he shall be least in the kingdome of heaven And Luk. 16 10. He that is unjust in the least is unjust also in much It is in this case as it is with a breach in the sea banke Neither David nor
receive whatsoever God shall teach you With such a heart came Cornelius to heare Peter Act. 10.33 We are all here present before God to heare all things that are commanded thee of God It is the suit of Christ to his Church Cant. 5.2 Open to me my sister my love my dove shut not thy heart against me and my Word To this also a promise is made Ps. 24.7 Lift up your heads ô ye gates and be ye lift up ye everlasting doores and the King of glory shall come in And Revel 3.20 If any man heare my voice and open the doore I will come in to him and will sup with him and he with me Certainely if men would come to the Word with such open and teachable hearts ready to receive and learne whatsoever God shall teach they would profit must more then they do But alas most that heare us come with prejudicate and forestalled hearts they have certaine imaginations and errors of their mind which they are resolved to hold concerning the Sabbath and recreations and even this point that I have now so largely handled touching the necessity of living under a sound and profitable ministery and diverse other things And these imaginations and errors of their judgement serve as strong holds to keepe Christ and his truth out of their hearts 2 Cor. 10.4 5. With this mind many a one comes to heare us I know the preacher well enough he differs from me in judgement in sundry things but it is no matter I can heare him and hold mine owne well enough I like his gifts well and will receive his doctrine so farre as I judge it to bee true but if once he fall upon his owne conceits there I will leave him And do so still in Gods name if any preacher teach his owne conceits though he had the gifts of an Angell beleeve him not Gal. 1.8 9. But take heed thou count not that his conceit which he teacheth thee by good warrant of Gods Word For in that case if thou receive not whatsoever he teacheth thee I will assure thee that that which thou seemest to receive will doe thee no good For certainely these men that in their hearing do thus limit and gage the Word and spirit of God would if it lay in their power as those wicked men mentioned Esay 30.10 Say to the Seers see not and to the Prophets prophesie not unto us right things speake unto us smooth things And those that did so the Lord calls despisers of his Word verse 12. Sixthly come with a heart resolved to obey and practise whatsoever God shall teach and command thee With such a heart came David to the Word Psal. 119.33 34. Teach me O Lord the way of thy statutes and I shall keepe it unto the end give me understanding and I shall keepe thy law yea I shall observe it with my whole heart To this the promise is made Ioh. 7.17 If any man will do his will he shall know of the Doctrine whether it be of God or whether I speake of my selfe Such shall attaine to a setled and certaine knowledge of the truth And Luk. 8.15 They that with an honest heart heare the Word keepe it and bring forth fruit with patience Mica 2.7 Doe not my words do good to him that walketh uprightly And how can they then profit by the ministery of the Word that in their hearing seeke nothing but knowledge intend nothing lesse then to practise ought they heare like those Ezek. 33.31 They heare thy words but they will not do them But rather resolve before hand they will be still as they were they will do as their neighbours doe as Zeâ—echia did 2 Chron 36.13 He sâ—iffaed his worke and hardned his heart from turning unto the Lord God of Israel No preacher shall alter them they can heare them they trow and ver do still as they list What Wee were wise men indeed if wee should practise what we heare leave our good fellowship bring religion into our families so should we be counted Puritans God forbid we should ever become such fooles Oh take heed God forbid it not indeed When Pharaoh had hardned his owne heart against the meanes God had used to soften it Exod. 8 15. ye read oft in that book afterward that God hardned his heart Exod. 9.12 O therefore take heed of this Heb. 3.7.8 If ye will heare his voice harden not your hearts Seventhly come in faith to the hearing of the Word and in a certaine expectation to receive that good from the Lord in this his ordinance which he hath promised to doe and worke by it We should thinke and meditate of the promises God hath made to this duty and expect by faith the performance of them Christ hath promised he will be with his servants in their ministery to the end of the world Mat. 28.20 Beleeve this and expect his gracious presence to make his ordinance effectuall in thine heart He hath said Luk. â—1 28 Blessed are they that heare the Word Consider who spake this beleeve him of his word and expect a blessing from him in thy hearing The Lord hath said Psal. 19.7 The law of the Lord is perfect converting the soule And Rom. 1. â—6 â—t is the power of God unto salvation Thou feelest sundry corruptions which thou wouldest faine have power to overcome and thy heart converted from them unto the Lord beleeve this which God hath said of his Word and expect to finde this converting power of God in this his ordinance So the Lord hath said of this ordinance Acts 20.32 that it is able to build his people up and to persit the worke of grace begun in them and thou wouldst grow and art troubled that thou growâ—st to better come in saith to it and looke to receive this benifit by it So the Lord hath said Esa. 57.19 that he createth and ordaineth the fruit of the lips to be peace peace to them that are nâ—are and to them that are a far of And thou wâ—ntest peace in thy conscience beleeve what God that cannot lie hath said and look verily to have peace wrought in thy heart by this meanes In a word God hath said of this his ordinance Esa. 55.3 Heare and your soule shall live And Iam 1.21 That it is able to save your soules beleeve this then and expect life and salvation by it How should the most of our hearers then receive any good by this ordinance of God when few or none come to it in this faith They never stirre up themselves to thinke of these promises or to expect any such good by it As it was with them that desired to receive good by Christs divine power in working miracles they must bring faith with them Marke 9.23 Iesus said to him that came to have his sonne dispossessed If thou canst beleeve all these things are possible to him that beleeveth And still according to their faith so they sped Matth. 9. â—9 So
bastard 2 Sam. 11.8 David said to Vriah goe downe to thy house and wash thy feet and though no more bee expressed in that verse yet by Vriahs answer verse 11. it appeares well bee said more to him and what his drift was in perswading him to goe home to his house When a man is fallen into any sinne he is so far from repenting of it that he is apt to fall in love with it to nourish and make much of it to hide and cloake it And whence comes that care men have to hide their sin for the most part but from the love they beare to it and unwillingnesse to part with it Iob 20.12 13. Wickednesse is sweet in his mouth he hideth it under his tongue he spareth it and forsaketh it not but keepeth it still in his mouth Thus did Adam and Eve our first parents from whom we have all taken it when they had eaten the forbidden fruit ô how carefull they were to hide and cloake it and maintaine what they had done Gen. 3.12 The man said the woman whom thou gavest to be with me she gave me of the tree and I did eate and verse 13. And the woman said the serpent beguiled me and I did eate Thirdly David after hee had fallen into this foule sinne grew worse and worse added more sinnes unto it He that before made conscience of the least sinne not onely of presumptuous sinnes but even of secret faults as appeareth by his prayer Psal. 19.12 now he had committed adultery makes no bones of making another man drunke 2 Sam. 11.13 no nor of practising the death of an innocent man and one of his Worthies 2 Sam. 11.15 By sinning especially against our conscience wee make our selves apt to sinne more and more One sinne draweth on another So wee shall see Ier. 41.5 7. When Ishmael had slaine Gedaliah and was flesht with his bloud hee stayed not there but murdered fourescore innocent men that came with offerings and incense to the house of the Lord. Yea Peter after hee had once denied Christ the first deniall brought on a second and the second a third one worse then the other First hee barely denied that hee knew him Matth. 26.70 then hee denied him with an oath Matth. 26.72 after that hee denied him againe both with an oath and fearefull execrations Matth. 26.74 Fourthly David after he had once fallen into this foule sinne became senselesse and impudent in it He that before was so tender hearted that when hee but cut of the skirt of Sauls garment his heart smote him for it 1 Sam. 24.5 now his adultery troubleth him not at all he had no remorse for it till Nathan came unto him nay his heart smote him not at all for murdering of Vriah He was not moved at all neither with the gracious speech nor with the example of Vriah 2 Sam. 11.11 The arke saith he and Israel and Iudah abide in tents and my lord Ioab and the servants of my lord are encamped in the open fields shall I then goe into my house to eate and to drinke and to lie with my wife As thou livest and as thy soule liveth I will not do this thing When report was brought him of Vriahs death his heart smote him not for it he was not moved with it at all 2 Sam. 11.25 Thus shalt thou say unto Ioab let not this thing displease thee for the sword devoureth one as well as another Yea hee grew impudent in his sinne he durst make sundry of his servants privie to his whoredome 2 Sam. 1◠4 He sent messengers and tooke her He was not ashamed to make Ioab a witnesse of his murder 2 Sam. 11.14 He wrote a letter to Ioab about it When a man falls into any grosse sinne he usually groweth senslesse in it and void of shame and remorse for it Three notable examples we have for this The one in Iosephs brethren of whom it is said that after they had committed that heinous crime in conspiring the death of their brother first and then in casting him into a pit they sate downe to eate and drinke Gen. 37.25 The other of the Israelites who when they had committed that grosse Idolatry with the golden calfe they sate downe to eate and to drinke and rose up to play Exod 32.6 The last is of Ionah who when he had fled from the presence of the Lord and the Lord pursued him with a mighty tempest in the sea was altogether senselesse and void of remorse for his sin Ionah 1.5 The mariners were afraid and cryed every man to his God-but Ionah was gone downe to the side of the ship and he lay and was fast a sleepe Yea the Prophet Ieremy speakes of this as the disposition of all that fall into grosse sins Ier. 8.12 Were they ashamed when they had committed abomination nay they were not at all ashamed neither could they blush The reasons and grounds of this doctrine are principally foure First because repentance is not in any mans power but is a great gift of God Lam. 5.21 Turne thou us unto thee O Lord and we shall be turned Secondly it is a naturall effect and fruit of sin to harden the heart Heb. 3.13 Lest any of you saith he be hardened through the deceitfulnesse of sin and to make men worse and worse Rom. 6.19 As yee have yeelded your members servants to uncleanesse and of iniquity unto iniquity As in any other thing when we are a while practised in it it growes easier unto us and we increase in ability to do so is it in this case Thirdly by committing of sin we give place to the divest Ephes. 4.26.27 and cast our selves into his snare 2 Tim. 2.26 And so give him more power over us then he had before Fourthly God in his just judgement useth to punish sin with hardnes of heart Ioh. 12.40 He hath blinded their eyes and hardned their heart Yea he is wont to punish sin with sin and that not only in the reprobate Rom. 1.24 26 28. but even in his own people Ps. 81.11 12. My people would not hearken unto my voice Israel would none of me so I gave them up unto their owne hearts lusts The use of this Doctrine is first to terrifie us and make us afraid Few are so leud but they count it a miserable thing to die in their sins And so indeed it is spoken of Ioh. 8.24 I said therefore unto you that ye shall di◠in your sinnes if yee beleeve not that I am he ye shall die in your sins The thing that most encourageth men to sinne is this hope that they will repent before they die And indeed if men could be sure of this sin were nothing so much to be feared as it is But this is the mischiefe of it as you have heard in the Doctrine when men are fallen they have no power to rise againe no more then thy staffe that falleth out of thy hand hath Consider therfore for a
Peter fell to senslessenesse in sin at the first but but by degrees Thirdly let no sinne lie long upon thy soule That charge that the Lord giveth thee concerning thy brother Levit. 19 1â— that thou shalt not suffer sinne to abide upon him concerneth thee much more for thy selfe If thou let the sunne goe â—â—wne upon thy wrath thou givest place to the divell Ephes. 4.26 and so dost thou by lying long in sinne Therefore speedily seeke too make thy peace with God They that seeke me early shall finde me saith the Lord Pro. 8.17 Fourthly lay thy sinnes Gods threatnings and promises upon thy heart by serious thinking of them considering and meditating of them The Lord blameth his people for neglect of this Esa. 47.7 Thou didst not lay these things to thy heart And 57.11 Thou hast not remembred mee nor laid it to thy heart And Mal. 2.2 I have cursed your blessings because yee doe not lay it to heart Fiftly use daily some meanes to soften thy heart and stirre up grace in thy selfe Exhort or stirre up your selves daily saith the Apostle Heb. 3.13 As the waxe when it hath beene but a little from the fire will grow as hard againe as ever it was So is it with mans heart in this case Sixthly meditate oft of the mercies of God and of his exceeding love to thee The looking on him whom we have pierced is the most effectuall meanes to make us mourne abundantly Zach. 12.10 It was the love of Mary rising from the consideration of Christs love to her that made her weepe so Luke 7.38 47. Seventhly complaine oft to God of the hardnesse of thy heart as the Church doth Esa 63.17 and cry to him for a soft heart and charge him with that promise of his Ezek. 11.19 The third use of the Doctrine is for the comfort of Gods people First it is a just cause of comfort to thee and of thanksgiving unto God that thou hast repented of and forsaken such sins as thine owne heart knoweth thou hast in times past lived in and loved dearely Marke how the Apostle praiseth God in the behalfe of the Romanes for this Rom. 6.17 God be thanked that ye were the servants of sin but ye have obeyed from the heart that forme of Doctrine that was delivered you Yea see how the Angels rejoyce in this Luk. 15.7 I tell thee this is no common favour look well about thee in the towne and place wheresoever thou dwellest and thou wilt finde it so Thou shalt finde by sense and experience how true that is which the Apostle writes 1. Ioh 5.19 The whole world lieth in wickednesse Seemeth it nothing that God should doe this for thee rather then for all thy neighbours I tell thee none of thy sinnes shall ever hurt thee the sinnes that thou hast repented of are all forgiven certainely Where Christ hath given repentance he hath certainely given remission of sinnes Acts 5.31 And thus he charged his Apostles to preach and proclaime unto the World Luk 24 47. Secondly even this is a just cause of comfort to thee that thou arâ— so apt to bee troubled continually with the sense of thy corruptions that thou art alwayes complaining and weeping for them Though this state of thine be not comfortable and pleasant for the time yet it is a blessed state it is wholesome and will bring comfort in the end certainely Mat 5.3 4. Thirdly even this is a cause of comfort unto thee that thou discerned â—nd art troubled with the hardnesse of thine owne heart As the sense of and sorrow for infidelity is a signe of faith as it was in that poore man that with tears cryed Mar. 9.24 Lord I beleeve 〈◊〉 mine unbeleife So is the sense and sorrow for the hardnesse of the heart a signe of a soft and fleshie heart It was the true Church that complained so Esay 63.17 O Lord why hast thou hardened our hearts from thy feare Lecture III. On the Title of Psal 51. Octob. 19. 162â— FOlloweth now that we proceed to consider of the last point that is to be observed in the title that is The meanes wherby David that wâ—â— so deepely sunke in rebellion and hardnes of heart had so long continued in it was recovered and brought unto repentance Nathan the Prophet came unto him Where two things muâ—t be observed 1. That Nathan was the 〈◊〉 God used to recover him 2. Hâ—â—v and in what manner Nathan dealt with him And for the first we must observe 1. That God sent Nathan to him to that end 2. Sam. 12.1 2. That David professeth here to all ages that till Nathan came he repented not 3. That when Nathan came he prevailed with him as 2 Sam. â—â— â—â— And David said unto Nathan I have sinned against the Lord From all which three points thus observed this Doctrine â—â—â—eth for our instruction That the meanes which the Lord hath sanctified and by which he hath beene want to worke repentance and grace in his people is the ministery of his Prophets and messengers whiâ—h he â—indeth to that end True it is 1. that God can worke without it for he is ablâ— of stones to raise up children unto Abraham as Iohn Baptist saith to his hearers Mat. â— 9 2. He hath oft wrought grace without it as we see in the example of 〈◊〉 Hâ—b 11.31 But yet 1. he hath not bin wont to do iâ— specially where the ministry of the word may be had 2. He hath sanctified in his word this and no other See the proofe and confirmation of this Doctrine in all the three degrees of mans conversion First This is Gods meanes wherby he is wont to bring men to an effectuall and saving sense of sinne and remorse for it â—ill Nathan came to him David could not say as he doth here verseâ— 4 I know my transgressions and my sin iâ— ever before mâ—â— against thee thee only have I sinned So 2. Sam. 24.10 We read that Davids heart smote him after he had numbred the people But the meanes whereby he was brought to that remorse and tendernesse of heart for that sinne is expressed in the next two verses 11 1â— God had sent the Prophet God Davidâ— Seer his owne pastor to reprove him sharply for that sinne And this is alledged in the text for the cause of Davids remorse Davids heart smote him and he said unto the Lord I have sinned greatly in that I have done for saith the text When David was up in the morning the word of the Lord came to Gâ—d and commanded him to go and denounce Gods judgement against him for that sin So though it be said of Manasses 2. Chron. 33.12 that when he was in affection he besought the Lord and humbled himselfe greatly before God as if his affliction were the meanes to bring him unto repentance yet it is evident by the text that his aâ—fliction was but a subordinate and secondary and inferâ—â—ur meane to bring him to this the
the Apostle Rom. 1.28 God gave them over to a reprobate mind This is of all the judgements of God the most admirable and dreadfull to see what meanes God giveth to wicked men to awaken their consciences how senslesse they remain still To see men smitten of God as I shewed you Iudas was whom no ministery could stir or as Pharaoh or Ieroboam whom no judgments could move Thus speaketh the Lord of this judgement Stay your selves and wonder saith the Lord Esa. 29.9 Why what should they stay themselves to consider and wonder at Surely at this judgement that was upon the Prophets and rulers and people of that time They are drunken saith he but not with wine the Lord hath powred out upon you the spirit of deep sleep and hath closed your eyes This is the admirable judgement when all is done Let no man therefore any longer account it a blessing to have a senslesse conscience that will never put him in mind of his sins nor checke him for them but account it a great favour of God to have a wakefull and a tender conscience and pray with the Prophet Psal. 13.3 O Lord my God lighten mine eyes lest I sleep the sleep of death that deep and deadly sleep of a benummed and senslesse conscience Remember and beleeve that saying of Solomon Pro. 28.14 Blessed is the man that feareth alway but he that hardeneth his heart shall fall into mischiefe David had never as we see here humbled himselfe thus and run to Gods mercy-seat sued for pardon so fervently as he did if his conscience being awakened had not thus set his sins before him Six great benefits I told you of the last day that Gods people receive by the wakefulnesse and tendernesse of their conscience that puts them oft in remembrance of their sins You will object It cannot surely be esteemed a mercy but a judgement and tentation to have mine old sins brought oft into my remembrance which I have long since repented of and obtained assurance of the pardon of I answer Yes it is profitable to remember and thinke oft even of those sins as wee heard the last day in the proofe of the Doctrine that thou mayest increase the assurance of the pardon of those sins both 1. by examining the truth of thy repentance for to haue ceased long from those sins will not argue thou hast truely repented and 2. By renewing and encreasing thy humiliation for them But if we should much busie our selves with calling our sins to minde and musing of them it would bring us to despaire and deprive vs of all comfort I answer 1. the sight of thy sins how hainous soever they have beene and sorrow for them may stand well enough with true faith and confidence in Gods mercy many have had deepe sence of their sins that have also had sound faith A man may see in himselfe aboundant matter of sorrow and feare and yet discerne even at that time more matter of comfort and joy in the Lord. Thus Daniel did Dan. 9.8 9. O Lord to us belongeth confusion of face to our King to our Princes and to our fathers because we have sinned against thee to the Lord our God belonge mercies and forgivenesses though wee have rebelled against thee Serve the Lord with feare saith the Psalmist Psal. 2.11 and rejoyce with trembling And it is said of the two Maryes Mat. 28.8 that they departed quickly from the sepulcher with feare and great joy 2. Yea a man is never so fit to admire and take comfort in the mercy of God as when he seeth the multitude and odiousnesse of his owne sins Never did Paul so rejoyce in Gods mercy as when he had most sence of his owne sins as is evident 1 Tim. 1 12.-15.3 The sight of thy sins so long as it is joyned with a godly sorrow and hatred of them a desire of reconciliatiō with God so long as it driveth thee to acknowledgement humbling thy selfe before God is not the way to desperatiō but unto sound comfort It is the unwillingnesse of men to see and acknowledge their sins that bringeth despaire and not their willingnesse to doe it as we may see in David While he kept silence his bones waxed old through his roaring all the day long Psal. 32.3 But what course tooke he to finde comfort See ver 5. I acknowledged my sin unto thee and mine iniquity have I not hid I said I will confesse my transgressions unto the Lord and thou forgavest the iniquity of my sin It is a mans putting of his mouth in the dust that giveth him hope of mercy Lam 3.29 The afflicted and poore in spirit trust in the Lord Zach. 3.12 But how can this be will some say that it should be such a blessing to have a tender conscience that is so apt to put a man in mind of his sins seeing the conscience when it accuseth a man useth also to smite and wound him as it was with David 1 Sam 24.5 and that there is no paine or anguish in the world comparable to that which the strokes and wounds of the conscience put a man unto Pro. 18.14 A wounded spirit who can beare I answer 1. If thou wouldst waken thy owne conscience by a due examination of thy owne wayes and calling thy sins to thine owne remembrance it would be lesse bitter and painefull to thee then if by this neglecting thy selfe thou put the Lord to doe it 1 Cor. 11.23.31 Let a man examine himselfe for if we would judge our selues we should not be judged It is a fearefull thing to fall into the hands of the living God Heb. 10 31. 2. I answer that it is true indeed a tender and wakefull conscience will put a man to paine and trouble but the paine and trouble that driveth a man to God as Davids did here is a wholesome and medicinable paine a meanes to keepe us from those paines and sorrowes that are everlasting Of this kinde of chastisement which the conscience giveth us that may bee said which Paul saith of all Gods chastisements Heb 12.11 No chastisement for the present seemeth joyous but grievous neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse to them that are exercised thereby The third and last thing I have to say to these sencelesse men is this that the state they are now in will not last alwayes Certainely that conscience that is now so dead asleepe will one day awaken and doe his office by setting thy sins before thee either to drive thee to God by repentance as it did David here or to drive thee to the Devill by desperation as it did Cain and Iudas That which Moses said to the two tribes the halfe Num. 32.13 may be sayd to euery secure and dead hearted sinner Yee have sinned against the Lord and bee you sure your sinne will find you out Thine owne wickednesse shall correct thee saith the Lord by the Prophet
wept and mourned certaine daies and fasted and prayed for them And even by this meanes he relieved them greatly as appeared by the successe he had in the next chapter in his suit hee made unto the King for them And certainely so might wee even the poorest and meanest of us all helpe our poore brethren much this way if we could doe this for them in that manner as we ought to doe it Oh let it be our care so to prepare our selves to the fast to pray so for our brethren as we may doe them good by our prayers and prevaile with God for them When I cry unto thee then shall mine enemies turne backe saith David Psalme 56.9 this I know saith he for God is for me Oh let us labour so to cry unto God as we may give the enemy a foyle and overthrow When Moses held up his hand Israel prevailed Exod. 17.11 when Moses let downe his hand Amalek prevailed Certainly the heavinesse of our hearts and hands this way hath bin a chiefe cause why Israell hath had so many foiles why Amalek hath prevailed so much as he hath done Fourthly and lastly The example of the Lords so strange severity towards all other Churches should make us feare the like towards our selves When we see God executeth strange judgements even upon most wicked men it should worke feare in the best of us For who is so good but he knoweth there is matter enough to deserve Gods fierce wrath even in himselfe also All Israel when they saw Korah and his company swallowed up Numb 16.34 cryed and were afraid that the earth would swallow them up also The righteous shall see and feare saith David Psal. 52.6 when they see Gods strange judgement upon Doeg But these strange judgements of God upon his owne people give us much more just cause to feare our selves Observe I pray you these just causes we have to feare our selves and our owne estate First The manner of the Lords proceeding hitherto and the strange successe he hath given unto the enemy all this while and the conveighing of the cup of his fury from Church to Church from nation to nation these many yeares may give us just cause to feare that he hath given a charge to his sword of vengeance to goe through all the Churches in the world that professe his Gospel And that he hath said of all his Churches as once he spake of all Israel Ezek. 21.4 5. My sword shall goe forth of his sheath against all flâ—sh against all Israell from the South to the North that all flesh may know that I have drawne forth my sword out of his sheath it shall not returne any more till it have gone through all Israel Secondly The very same sins whereby God hath beene provoked against other Churches abound in our land And we know God hateth sin as much in us as he did in them neither have we any priviledge more then they Goe yee now saith the Lord Ieremy 7.12 unto my place which was in Shiloh where I set my name at the first and see what I did unto it for the wiâ—kednesse of my people Israel As if the Lord should say to us all Goe and see what I have done to my Churches in Bohemia Germany and France where I set my name at the first and that were in Christ before you Thirdly and lastly Even our strange want of feare and generall security under all these examples of Gods so marvellous severity upon them may above all other things give us most cause to feare that there are greater plagues in brewing for us then any that they have endured that they have drunke but the top of the cup of Gods fury that the bottome and dregs of it are reserved for us Oh if we could but learne by all these examples and by all other the signes of Gods indignation against us to feare if our hearts were tender and we could humble our selves as Iosiah did 2 Chron. 34.27 28. we should be safe enough as Iosiah was But our generall senslesnesse in such times as these are is a most dangerous signe of some fearefull ruine determined against us It was of the Lord saith the holy Ghost of the Canaanites Iosh. 11.20 to harden their hearts that he might destroy them utterly And remember what I told you even now out of Amos. 6.6 7. They were not grieved for the afflictions of Ioseph therefore now shall they goe captive with the first that goe captive Lecture CXIIII On Psalme 51.6 Mar. 31. 1629. IT followeth that we proceed to the third and last use of the Doctrine which serveth to teach us how to judge of and to be affected with our owne sins that professe our selves to be the people of God and in the estate of grace And this is an use of as great if not of greater importance and necessity then either of the former were In the two former wee were taught how to be affected with the state and condition of other men in this we are to be taught how to be affected with our owne doings And as it is an use of great necessity at all times so never of greater then at such a time as this is And that in these two respects First Because we all know that we have cause dayly to expect an evill day a day of great triall and affliction wherein it standeth us upon to have all our evidences in a readinesse and to take to our selves the whole armour of God that we may be able to stand in it as the Apostle speaketh Ephesians 6.13 And Secondly Because it is a time wherein all of us by the custome of our Church are to renew our covenant with God at his holy table and no Doctrine we can heare is more fit and effectuall to prepare as thereunto then this that teacheth us how to be affected with our owne sins And I am now to direct my speech not to such of you as have only a forme of godlinesse but deny the power thereof such as I feare the greatest number of you are to whom my brother spake worthily the last day out of 2 Timothy 3.5 which will needs have a forme of godlinesse they will be Christians and have as good a part in Christ and his merits as the best they will be Protestants they will professe a love to the word they would not for any thing be kept from the Sacrament at this time especially But that Christ or his word or the rules of religion which they professe should have any commanding power to restraine them from any sin they have a mind to bee it never so grosse from swearing from drinking from filthinesse or any other sin that they deny that they scorne as an intolerable slavery and bondage and cry out of it as Psalme 2.3 Let us breake their hands asunder and cast away their cords from us To these men I say I have nothing to say at this time but with them to thinke well
Apostle Galat. 2.20 The life that I now live As if hee had said The reformed religious and holy life that I now live since my conversion and calling I liue by the faith of the Sonne of God that faith I have in Christ who loved me and gave himselfe for me As if he had said This faith that assureth me of that speciall interest that I have in Christ of that speciall love that Christ hath borne to mee is the onely cause of whatsoever goodnesse is in me And for the second that nothing but faith will breed true goodnesse and grace in the heart we have as plaine a proofe Hebrewes 11.5 6. Enoch had this testimony given of him that he pleased God but without faith it is impossible to please God As if he should have said A man cannot please God in any thing that he doth till he have faith till he be justified by faith and reconciled unto God through Christ. Though the habit of faith and all sanctifying graces which the Apostle 1 Iohn 3.9 calleth the seed of God be by the Spirit of God infused into the heart of man altogether and at one time yet the act and exercise of faith is the first of all and that that setteth every other grace on worke As the earth though it be made soft by those showers that fall upon it in the winter-time and bring forth some blade of the seed that is cast into it yet is it not thereby made fruitfull unto man it never yeeldeth any good and perfect fruit till it have received the sweet heat of the Sun into the bowels of it in the spring time even so is it with the heart of man It may bee and is oft softened by the judgements of God and terrours of the Law God maketh my heart soft saith Iob 23.16 and the Almighty troubleth mee Even by the trouble of his mind and terrours that God disquieted him with his heart was softened And some beginnings also of reformation and goodnesse have beene thereby wrought in it such was that confession of sinne and goodly words that God oft wrung from Pharaoh by his judgements Exodus 9.27 I have sinned the Lord is righteous and I and my people are wicked and 10.16 Hee cryeth unto Moses to this effect Good Moses forgive me and pray to the Lord for me Such was that repentance and reformation of the wicked Israelites that the Prophet speaketh on Psal. 78.34 When he slew them then they sought him and they returned and enquired early after God And such is the repentance and goodly words that many a wretched man in his sicknesse is wont to utter thus farre forth the winter-showers and stormes of Gods judgements and terrours may work upon mans heart But till Christ Iesus the Sun of righteousnesse as the Prophet calleth him Mal. 4.2 like the comfortable and quickning heat of the Sunne in the spring doe shine upon a man and bee by faith received into his heart it can never bring forth any fruit that is good indeed and acceptable unto God And the true cause why some are fruitfull in grace and goodnesse and some other though they enjoy the same or greater meanes yet no grace will grow in their hearts nor come unto any perfection is this which the Apostle giveth 2 Thes. 3.2 All men have not faith But though the Lord let this visible Sunne shine upon all men indifferently upon the reprobate as well as upon the elect he maketh his Sunne saith our Saviour Matth. 5.45 to rise on the evill and on the good yet doth he not let the Sunne of righteousnesse to shine into every heart but to his elect and peculiar people onely The Lord God is a Sunne and shield saith David Psal. 84.11 but to whom To them that walke uprightly Vnto you that feare my name saith the Lord Mal. 4.2 shall the Sun of righteousnesse arise with healing in his wings Not that their walking uprightly and fearing of his name was the cause that moved God to be as the Sun unto them but because it was a marke and note of them whom God would vouchsafe this mercy unto Now if any man shall aske me how faith commeth to be the breeder and worker and increaser of all true goodnesse in a man I answer you two wayes First By receiving Christ into his heart by making Christ his by uniting him unto Christ as nearely and as truely as the members of the body are united unto the head and as the branch is unto the vine By faith we receive Christ and make him our owne as the Evangelist teacheth us Iohn 1.12 By faith hee dwelleth in our hearts as the Apostle speaketh Ephesians 3.17 And as it is not possible but that heart in which Christ dwelleth must needs be renewed and have saving grace bred in it He that abideth in me and I in him saith our Saviour Iohn 15.5 the same bringeth forth much fruit If any man bee in Christ saith the Apostle 2 Corinthians 5.17 hee is a new creature As the living members must needs receive sense and motion from the head and the scion sap from the slocke it is ingrafted into And this is that which the Apostle teacheth 1 Corinthians 6.17 He that is joyned to the Lord is one spirit As if he had said No man can by faith receive Christ and be united unto him but he must needs together with Christ receive the Spirit of Christ also So till we be thus united unto Christ it is not possible for us to have any true goodnesse in us As the branch cannot beare fruit of it selfe saith our Saviour Iohn 15.4 except it abide in the vine no more can ye except ye abide in me And 6.53 Verily verily I say unto you except ye eat the flesh of the Sonne of man and drinke his bloud ye have no life in you I know well that this union that faith maketh betweene Christ and the soule is mysticall and such as the reason of man is not able to comprehend And so the Apostle speaketh of it This is a great mystery saith he Ephesians 5.32 But yet you see this is clearely taught us in the holy Scripture and this every faithfull soule doth in some measure feele to be true in his owne experience So soone as ever thou dost truely believe in Christ and renouncing all other confidence dost wholly rest and put thine affiance in him thou hast received Christ and made him thine owne and so soone as thou hast received him thou hast also with him received into thine heart his holy Spirit the Spirit of grace and sanctification whereby thou art made a new man Hee that hath the Sonne saith the Apostle 1 Iohn 5.12 hath life that is the life of grace here which is the beginning and pledge of that life of glory which he shall be sure to have in heaven and he that hath not the Sonne hath not life Secondly The faithfull soule by exercising and making use of his
some naturall life be in the unregenerate he is utterly void of all spirituall life p. 518. God doth in the work of conversion shew and exercise his omnipotent power p. 519. In denying the meanes of conversion or grace to profit by them unto any hee doth not nor can doe them any wrong because he is an absolute Soveraigne Ibid. 520. God denies effectuall grace to profit by the meanes to some that his free grace and mercy to th'elect might be thereby more manifest and glorious p. 520. Lect. 105. The whole glory of mans salvation is due unto the Lord alone p. 521. The salvation of man is to be ascribed only to the free grace mercy of God p. 522. The ascribing all glory to God and none to man the best note to try all doctrines and religions by p 523. The Lord doth not onely in the worke of conversion offer us grace and perswade us to accept of it but conferres and infuseth that grace into the will which actually inclineth it to receive grace p. 524. The grace of conversion is not a fruit of Gods common love but of his speciall love Ibid. God doth not onely make us able to convert and beleeve but he doth cause us actually to repent and to beleeve p. 525. Though we may not receive any thing in religion upon the credit of any man yet we should be constant in the truth we have received by warrant of the Word and teaching of the Spirit Ibid. yea we are bound 1 to be resolute in it 2 to hold it with affection 3 to hate all errors that oppose it 4 to shun seducers p. 526. By our constancy in the truth received we may approve to our selves our own election and calling Ibid. Lect. 106. They are in a fearefull estate that live where they cannot enjoy the ministery of the Word p. 526 527. They are also in a fearefull estate that enjoy long the meanes of grace the ministery of the Word and cannot profit by it p. 528. Many complaine without cause they cannot profit by the Word Ibid. What the true causes are men profit not by the Word p. 529. What they must do that have long enjoyed the Word and cannot profit by it p. 530. They that enjoy the meanes of grace have great cause to bee thankfull to God page 531. But most of all they that have also obtained grace to profit by them Ibid. p. 532. Lect. 107. The regenerate elect childe of God sinnes not so hainously as every unregenerate man may doe 1 There is no sin so hainous but the unregenerate man may fall into but there is one sinne viz. that against the Holy Ghost which it is not possible for any regenerate elect childe of God to commit p. 533. 2. Though hee may possibly fall into any other most hainous sin yet hee cannot commit it so hainously and wickedly as the unregenerate man doâ—h p. 533. The sinnes of the regenerate are not so prejudiciall and dangerous to them as the sinnes of the unregenerate and wicked are for 1 their ordinary and unavoidable frailties which they discerne and bewaile God will never enter into judgement with them for them nor so much as take notice of them 2 the greatest sinâ— they do fall into for them there is hope and promise of pardon 3 No such childe of God being regenerate can fall so fearefully and dangerously but hee shall rise againe and be renewed by repentance p. 534 535. 4 all the sinnes they fall into shall be sanctified to them and tend to their good three waies p. 535 538. Lect. 108. The Sinnes of the regenerate are in sundry respects more hainous then of any other man as appeares 1 by the testimony of the regenerate themselves who have thus judgâ—d of their owne falls and have beene most deepely humbled for them even out of this respect p. 538. 2 testimonies the Lord hath given in this case 1 that he hateth and will plague sinne as much in them as in any other in the world p. 539 542. Lect. 109. God doth in this life snew his hatred more against the sinnes of his owne people for 1 He afflicts in this life all his owne people but not all wicked men p. 542 543 2 when he intends to bring a generall judgement on a nation hee useth to begin at his owne house pag. 543. 3 When he will make any an example unto others of his anger against sinne hee useth to câ—ll out his owne people for this purpose rather then lewd and wicked men p. 544. 4 His judgements are wont to bee more heavie and sharpe upon his owne people then those are that he useth to inflict upon wicked men p. 545. Reason 1 In the respect hee hath and love he beareth to his people that hee may keepe them from sinne and perdition p. 546. Lect. 110. The Lord afflicts his owne people with notorious and publike judgements of purpose that other men even the wicked among whom they live may take notice of them and hath therein not so much respect to their owne sinnes as to those wicked men from whom he gaines glory by this two wayes p. 547. 1 This is most effectuall to awaken the conscience of such of the wicked as belong to God and to bring them to a serious consideration of their owne dangerous estate p. 548. 2 this hath force to harden the hearts of desperate sinners and to make them hate religion the more Ibid. The foule sinnes that they fall into that are of note for piety are more odious to God and men then the sinnes of any other Ibid. For 1 They are committed against greater meanes of knowledge and obedience and the greater meanes any enjoyeth the greater is his sinne p. 549. 2 They are committed against knowledge and conscience more then the sins of any other and the more knowledge any hath the greater is his sin Ibid 3 They are committed against greater mercy received from God and the more kindnesse any hath received the greater is his sin p 550. 4 They doe more hurt for 1 Wicked men are more encouraged and hardned in sinne by their evill example then by any other p 551. 2 Their sinnes are imputed to God religion and so more dishonour redounds to God from their sins then from any other Ibid. Lect. 111. 1. Great is the sin and danger of such as rejoyce to heare and speake of the falls of Gods people and that raise and receive slanders against them p. 552. 2. Great is their sin and danger that take occasion from the sins of professors to hate religion and blaspheme it p 553. 3. Great is their sinne and danger that embolden and harden their hearts in sinne by th' example of the falls of Gods Saints p. 554 557. Lect. 112. All men are apt to thinke them notorious and heinous sinners above others whom they see to bee more afflicted then others p. 557. We may in two respects judge of mens sins by
love p. 609. Proleps How ever men conceit its certaine all shall not have benefit by him but few in comparison Ibid. We may know we are Christs if we have his Spirit and specially by foure effects of it p. 610 611. He that would get comfortable assurance that Christ is his must 1 Desire and thirst after him more then any thing else p. 611. 2 Bee content to buy and purchase him by parting with whatsoever is dearest to him that he may obtaine him 3 feele the burden of his sins and see how damnable his estate is without him p. 612 613. Lect 121. No man can receive comfort by the blood of Christ till he hath it sprinckled upon his heart and applyed to him p. 614. None but the Lord himselfe can thus apply and sprinkle the bloud of Christ upon the heart of any man p. 615. For 1 the more a man knoweth of Christ the more will he be vexed if he cannot know hee hath any part in him himselfe Ibid. 616. 2 mans infidelity is such he cannot apply Christ to himselfe p. 616. Popery deprives men of true comfort in foure doctrines that they teach Ibid. We should give no rest to our selves till we have got Christs bloud sprinckled upon us and assurance it was shed for us p. 617. for 1 it is possible to get this assurance in this life p. 618. 2 Great is the benefit of it pag. 619. Lect. 122. Necessary to examine well that assurance wee seeme to have that Christ is ours for 1 Many most lewd men have seemed to bee strongly assured of it in whom certainely Gods Spirit never wrought it 2 it s much better to live in continuall doubt of it then to have such false assurance p. 620. The Spirit of God only workes true assurance because he is the onely comforter the Divell also worketh a kinde of peace and assurance but he can never be a true comforter p. 621. 1 Signe of true assurance Those in whom the Spirit worketh assurance were first humbled with doubts and feares and after they have it they never have it in this life in perfection yea they are subject oft to spirituall disertions Ibid. He that never doubted of his salvation was never acquainted with any feares or trouble of mind hath just cause to doubt of his assurance p. 622. 2 Signe All true assurance is grounded upon the Word the Spirit and the Word goe alway together the worke of the Spirit to be judged by the Word Ibid. Every true Christian hath the Word to assure him in particular that he is in the state of salvation p. 623. Proleps 1. A man that hath grace in him may certainely know that he hath it Ibid. 2. By the Word hee may know certainely that every grace that is in him is in him in sincerity p. 624. No trusting to any assurance but such onely as is grounded on the Word for 1 that onely is of the Spirits working Ibid. 2 by the Word only Sathan to be convinced when he shall question our assurance and â—ift us about it 3 the Lord will judge every one of us by his Word p. 625. Most men are confident they shall be saved though they have no Word of God to assure them of it nay though the Word give expresse testimonie against them Ibid. Lect. 123. The third signe of true assurance is the effects and fruits it produceth in them that have it 1 It is operative and will breed in him that hath it an unfeigned love to God and care to expresse his love by the uttermost service he is able to doe unto him p. 626. It will worke a thorow reformation in the inner man Ibid. Nothing will make the heart 1 So soft and apt to mourne for sinne 2 so fearefull to oftend God hereafter 3 So to desire and delight in the Word and meanes of grace 4 So carefull to practise what hee knowes and to please God in all things as this will doe p. 627. He that hath it cannot content himselfe to serve God inwardly and in Spirit but hee will also 1 Professe openly and declare himselfe to be Gods servant Ibid. 2 put forth himselfe to doe God in his place all the service and honour he can p. 628. Th' assurance most men have of their salvation appeares by this to be false and counterfâ—it because its idle and unfruitfull Nay it workes quite contrary effects 1 it hardneth the heart and keepeth men from sorrowing for sin Ibid. 2 it makes them bold to commit any sinne 3 it makes them despise the Word and meanes of grace 4 it maketh them utterly carelesse of practise 5 They count it their wisedome to conceale their love to God and religion and a disgrace to be noted for it 6 They have no care to honour God p. 629. 1 Masters of families may greatly honour God and their sinne that doe not p 630. 2 So may Ministers 3 So may Magistrates p. 631. Lect. 124. Though true assurance of the pardon of our sinnes bee the supernaturall worke of Gods Spirit yet doth the Spirit worke it by meanes p. 632. Great force there is in Gods solemne worship and conscionable use of his ordinances to work and preserve and recover it Ibid. and namely 1 in the Word because 1 it was given to that end chiefly p. 633. 2 God hath promised to accompany it by his Spirit in the hearts of his people 634. 2 in the use of the Lords Supper for therin Christ is 1 offered most particularly 2 applyed p. 635. 3 in prayer p. 636. Five causes why Gods people finde not the fruit of it p. 637. Lect. 125. 1 A constant care to please God in all things and feare to offend him is a singular meanes to get preserve and recover assurance and without it it will not be p. 638-641 2 If Gods people would diligently observe and examine their owne wayes they might get preserve and recover assurance better then they doe p. 641. for if we can finde that we doe any one good thing with an upright heart we may from thence grow assured that we are in Gods favour p. 642. yet a full and strong assurance will not be gotten in a day or two but by a long and constant continuance in well doing Ibid. A Christian even the meanest and when he is at the worst may by due examination finde the truth of grace in him Ibid. pag. 643. Though hee can for the present finde no goodnesse in himselfe yet it will be profitable for him to call to minde the signes of grace hee had in former times page 643. Lect. 126. 3 If Gods people would call to minde the speciall experiments they have had formerly of Gods goodnesse towards them even in temporall and common favours it would be a great helpe to obtaine and preserve and recover th' assurance of his love in Christ p. 644. But specially th'experiments of his love in spirituall things p. 645. We should take notice and
principall was the ministery of the word as appeares verse 18. God sent unto him Seers and Prophets that â—ake to him in the name of the Lord. So it was Peters ministry that pricked the hearts of those three thousand mentioned Acts 2.37 and brought them to a saving sense and remorse for that horrible sinne Yea this is the meanes that God hath sanctified in his word and appointed to that end Ier. 23. â—9 Is not my word like a fire saith the Lord and like a hammer that breaketh the rocke in pieces Secondly This is Gods meane whereby he is wont to bring men to Christ and to worke in them a comfortable assurance of the pardon of their sins and of their reconciliation with God By this meanes the Corinthians were brought to faith 1. Cor. 4 1â— In Christ Iesus I have begotten you And the Ephesians 1 13. In whom also ye trusted after that ye had heard the word of truth Yea this is the meane that God hath in his Word sanctified and put apart to do this worke by namely to bring men unto Christ and to faith in him This we may see plentifully confirmed unto us in the holy Scripture Esay 57.19 I create the fruit of the lips peace peace to him that is farre off and to him that is neare saith the Lord and I will heale him Peace peace that is aboundance of peace and the healing of those wounds that God hath made in the soule is called the fruit of the lips that is of the lively voice in the ministry of the Word This is also plaine by the speech of our Saviour Iohn 6.45 Every one that hath heard and hath learned of the Father commeth unto me Hearing is the meanes to bring men unto Christ. But what hearing may you say Is it hearing of the word privatly read or the hearing of my friend privatly instructing or admonishing No rather it is the hearing of the Word publikely preached as is plaine Rom. 10 14. How shall they beleeve in him of whom they have not hâ—ard and how shall they heare without a Preacher Private men that publish to their families oâ— neighbours and speake of that which themselves have learned may be said to preach to them as the Lâ—per that was cured did Mark 1.45 and the deafe man with his friends that brought him to Christ Mark 7.36 and the Daemmiack Luke 8.39 of all these it is said in the text that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth to cry proclaime or preach and is the very same word that is used to expresse the preaching of Christ and his Apostles But is this the preaching that the Apostle meanes when hee saith Rom. 10.14 How can they heare without a Preacher No verily he meaneth it of publike ministeriall preaching of the preaching of such men as are called and sent of God and endued with speciall gifts to that purpose as is plaine by the next words verse 15. How shall they 〈◊〉 except they be sent And this is further confirmed 2. Cor. 5.18 God hath given to us the ministery of reconciliation And againe verse 19. Hee hath committed to us the word of reconciliation And for the third degree in mans conversion 1. This is the meane wherby he hath ever beene wont to change and renew the hearts and lives of men and to worke all saving grace in them How came Gods people of whose conversion the holy Ghost gives testimonie to saving grace but by the ministery of the word So Paul saith of the Galatians that were Gentiles Gal. 2.2 that they received the spirit by the hearing of saith So Peter saith of the faithfull he wrote unto that were Iewes that they were borne againe not of corruptible seed but of uncorruptible by the word of God 1. Pet. 1.22 Yea by the word preached as he expresseth himselfe verse 25. 2. This is the meane God hath sanctified in his word and appointed unto this worke of changing renewing and breeding Grace in the soule Therefore Paul calls the ministry of the Gospel the ministration of the spirit and the ministration of righteousnesse 2. Cor. 3.8 9. And the Apostle Iames 1.21 calls it the engrafted word To teach us that as the science of a good apple grafted into a crab-tree-stocke hath vertue to change the nature of it so hath the word preached for of that he speaketh as appeareth verse 19.22 23. vertue to change the heart of man Now if we will enquire into the reasons and grounds of this Doctrine wee shall find three given unto us in the holy Scripture First the Lord is wont to accompany this ordinance of his with the mighty power and operation of his holy Spirit Matth. 18.20 I am with you unto the end of the World It is therefore called the power of God unto salvation Rom. 1.16 It is not in the power of the best minister be his gifts and graces never so good to convert a soule Neither is he that planteth any thing neither hee that watereth saith the Apostle 1. Cor. â— 7 This is the onely worke of Almighty God yea such a worke as wherein he sheweth his omnipotent power as much as in any worke that ever he wrought The Apostle prayeth for the Ephâ—sians Chap. 1.18 19. That the eyes of their understanding being inlightned they might know what is the exceeding greatnes of his power to â—â—-ward that beleeve acâ—ording to the working of his mighty power O that those men who thinke they can repent when they will and easily convert and turne to God would think seriously of this place and see their errour It is a strange thing to consider how wonderfull a change the ministry of the word hath wrought in men how it hath tamed and subdued such sinners as have seemed most desperate as have beene most hard-hearted and unlikely ever to come to grace Publicates and harlots were wonne to God by Iohns ministry Matth. 21 3. Many of those Priests that had a chiefe hand in crucifying Christ by it were made obedieâ—t unto the faith Acts 6.7 Ignorant and gracelesse men have felt themselves rebuked and judged and the very secrets of their hearts discovered unto them by it 1. Cor. 14.25 It hath pulled downe their strong holds and cast downe their imaginations and every high thing that exalted it selfe in them against the knowledge of God stopt their mouthes quite and made them past reasoning against it and brought into captivity every one of their thoughts into the obedience of Christ. 2. Cor. 10.4 5. yea so quite changed their natures that the Wolfe could dwell with the Lambe and the Leopard lye downe with the Kid and the Calfe with the young Lyon Esa. 11.6 How was this change wrought Onely by the word of God which is called the rod of his mouth and the breath of his lips Esa. 11.4 Yea some that at that very instant when they have come to heare it have hardened their hearts against it and come with hatefull minds
that he heard Iohn Baptist gladly Mark 6.20 O that many now adayes that say they are Christians and perfect Protestants were come so farre to heare constantly and with delight a faithfull minister And yet that is no great matter you see no man may rest in that Secondly Consider that God lookes for this at every one of your hands that enjoy his word that you should profit by it he looketh that his vineyard that he hath bestowed cost on should bring foorth grapes Esa. 5.2 And Luke 13.6 He came and sought fruit on his fig-tree yea verse 7. every yeare when the season served he came to looke for fruit yea he commandeth his servants also to require fruit of his vineyard Math. 21.34 O that Gods servants would doe this more would examine their people how they profite O that Gods people would endure them to do it and would not be like to those husbandmen Mat. 11.35 ready to offer violence to the Lords Bayliffes for demanding fruite But I tell you God looketh for this that you should profit by the meanes you doe enjoy yea that your profiting should be proportionable to the meanes you doe enjoy Proportionable to the excellency of them Thus Christ aggravateth the 〈◊〉 of the Iewes Matth. 1â— 41 42. A greater then Ionas is here a greater then SolomoÌ„ is here Proportionable to the variety of them Mat. 11.17 We have pipâ—d unto you and ye have not danced we have mourned unto you and ye have not 〈◊〉 Proportionable to the time wherein ye have enjoyed them Luke 13.7 These three yeares have I come seeking fruit of the figg-tree and find none cut it downe What sentence will God one day passe thinke wee on such a nation as ours yea on such a towne as this that hath enjoyed excellent meanes great variety of meanes for threescore and three yeares together Thirdly consider that it is no petty sinne nor matter of small danger to be an unprofitable hearer of the word Heb. 6.7 8 The earth that drinketh in the raine that commeth oft upon it and bringeth foorth herbs meete for them by whom it is dressed answerable to their gifts and their labours and their continuance receiveth blessing from God But that which beareth thornes and briers is rejected and is nigh unto cursing how nigh and what kind of curse even in this life God onely knoweth whose end is to be burned A fearefull sentence and such aone as mâ—thinks should startle us all that have bin unprofitable hearers so long Fourthly consider that if this ordinance of God cannot worke upon thy blind profane and hard heart there is small hope any thing els should be able to do it This this is the power of God unto salvation Rom. 1.16 And what hopest thou will convert thee will reforme thee if Gods power be not able to do it Luk. 16.31 If they heare not Moses and the Prophets neither will they bee perswaded though one rose from the dead Fiftly thinke seriously of this that the Sermons thou hearest if they do thee no good they will do thee harme if they do not enlighten and bring thee to saving knowledge they will make thee blinder if they soften not thy heart they will make it harder The word that goeth forth out of mâ— mouth shall not returne to me void saith the Lord Esay 55.11 So speaketh the Apostle 2 Cor. 2.16 To the one we are a savour of death unto death and to the other the savour of life unto life Sixtly and lastly consider the true causes why thou canst not profit thou canst remember nothing nor carry it away thou canst not heare with any cheerefullnesse thou canst not profit nor feele any power or comfort in any thing thou hearest 1. The chiefe cause is in thy selfe thou hast a naughty heart lâ—den with sins and lâ—ad away with divers lusts 2 Tim. 2.6 Thou canst have no certainer a signe of the naughtinesse of thy heart then this 2. The divell is busie with thee when thou art hearing and worketh effectually in thee Matth. 13.19 When one heareth the Word of God and understandeth it not then commeth the wacked one and catcheth away that which was sowne in his heart He is the cause why thou art so sleepy and so 〈◊〉 at the hearing of the Word why thou canst not marke what thou hearest not carry it away And wilt thou let the divell have his will of thee Resist him man and he will flie from thee 〈◊〉 4.7 Yea cry to God to rebuke him as Zâ—ch 3.2 The Lord rebuke thee ô Satan even the Lord that hath chosen Ierusalem rebuke thee 3. The Lord himselfe hath a just hand in this that thou canst not profit by his Word Ioh. 8.47 He that 〈…〉 heareth Gods Words yee therefore â—eare them not because ye are not oâ— God A fearefull signe he belongeth not to Gods election that cannot heare that is not heare with profit for otherwise they did heare Gods Word Ioh. 1â— 40 Hee hath blinded their eyes and hardned their hearts lest they should be converted and I should heale them I speake not this to drive any of you into despaire for though you have not hitherto heard profitably you may yet do it while it is called to day Heb. 3. â—â— but to awaken you out of your security to humble you for your unprofitablenes under the meanes and to increase your care to beare profitably hereafter And how you may do that you shall heare the next day in the use of direction which is the third and last use of this Doctrine Lecture V. On the Title of Psalme 51. November 2. 1625. FOlloweth the third and last use of the doctrine which is for direction even to direct us how we may heare the Word so as we may feele this divine power and efficacy of it in our own hearts Before we come to the direction it selfe consider I pray you the necessity of this use in three points First it is a great sin and matter of great danger to us as we heard the last day to be unprofitable hearers and to continue so This danger our Saviour implieth in that earnest charge he giveth to all the hearers of the Word Luk. 8.18 Take heed how you heare Secondly consider that there are few or none of you but you stand guilty of this sin you have long enjoyed this ordinance of God but have felt little power and efficacie of it in your hearts profited or thriven in grace little or nothing by it at all Little or no fruit can be seene now a daies of the Lords cost and paiâ—es any where where he hath sowed this precious seed most plentifully little or no increase can be seene So as that complaint is justly made now by many of Gods faithfull servants Esa. 53. â— Who hath beleeved our retort and to whom is the arme of the Lord revealed I have my selfe knowne the time when it might have beene said in this and many other townes as Act. 2
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
exercise those small abilities that God hath given us in prayer and wee shall find that by using they will greatly increase Lecture XIII On Psal. 51.1 2. Ianuary 24. 1625. FOlloweth the fourth and last impediment that keepeth men from flying to God and seeking helpe and comfort from him by prayer in their distresses and that is a conceit that it is to no purpose for them to pray This conceit as it prevaileth with wicked men and castawayes and keepeth them in a continuall neglect of this duty What profit should we have say they if we pray to him Iob 21. â—â— So have Gods dearest servants beene oft troubled with it and for a time kept from this duty by it And have beene apt to resolve as David doth of all the duties of piety in generall Psal. 73.13 Verily I have cleansed my heart in vaine so of this duty in particular certainely it is but lost labour for me to pray And as Satan will alway pretend reason for whatsoever he suggesteth to us so did he with our first parents Gen. 3.5 God doth know that in the day yee eate thereof then your eyes shall be opened and ye shall be as Gods knowing good and evill And his chiefe strength still to keepe out Christ and his grace lyeth in the thoughts and imaginations in the reasons that he suggesteth unto men to object against goodnesse and to defend sinne as is plaine 2 Cor. 10.5 so hath he put foure reasons into the hearts of men to confirme them in this conceit that it is to no purpose for them to pray Let this short summe of the foure reasons suffice in the first propounding of them and the larger laying of them downe reserved to the place where they are to be answered particularly 1. That many doe well enough that never pray 2. That the use of the meanes with discretion will serve the turne without prayer 3. That God knoweth our necessities well enough and hath both decreed what to do for us and is apt enough of himselfe without seeking to 4. That themselves have used it long to no purpose Now before I come to answer these reasons in particular this I must say of them in generall that if any of Gods people such as I must judge all you to be that heare me now be troubled at any time with these thoughts as surely as I have already told you they may be they must resolve thus with themselves Certainely this is but a tentation this commeth of the evill one For it tendeth directly to atheisme and is high blasphemy against God Those thoughts that tend to the restraining of men from prayer tend directly to the casting off of all true feare of God Thou castest off feare saith Eliphâ—z Iob 15.4 and restrainest prayer before God The man that is once perswaded not to call upon God hath learned to say in his heart there is no God Psal. 14.1.4 And of them that said Mal. 3.14 It is in vaine to serve God the Lord saith verse 13. that their words had beene stout against the Lord. Poure out thy fury saith the Prophet Ier. 10.25 upon the heathen that know thee not and upon the families that call not on thy name 1. The persons the families that use not to pray know not God are no better then Atheists 2. God will poure out his fury upon such And seeing this is so what must they do that are troubled with this tentation Surely They must 1 Put on a resolution to resist it harden thy heart against it withstand it defie it Iam. 4.7 Resist the Divell and he will flee from you Say as our Saviour did when hee was tempted by Satan to such a foule sinne Mat. 4.10 Get thee hence avaunt Sathan Yea in a tentation farre lesse then this when Peter tempted him but to favour himselfe and shun the crosse Mat. 16.23 He turned and said to Peter get thee behind me Sathan thou art an offence unto me 2 By prayer and crying unto God for strength against it they must resist even this tentation against prayer For that is a chiefe remedy against all tentations Luk. 22.40 Pray that ye enter not into and be delivered into the power of temptation As Christ did for Iehoshuah when Satan stood at his right hand to resist him Zach. 3.2 The Lord rebuke thee ô Satan even the Lord that hath chosen Ierusalem rebuke thee 3 They must make use of the sword of the spirit whereby Christ our captaine did drive away the tempter Mat. 4.4 7.10 It is written by weighing with themselves how directly this tentation opposeth the whole tenour of the holy Scripture And say thus with themselves Shall I yeeld to this conceit that it is to no purpose to pray Why how oft hath God commanded us to pray Psal. 50.15 Call upon me in the day of trouble and Mat 7.7 Aske and it shall be given you and 1 Thess. 5.17 Pray without ceasing How frequent and constant have all the Saints even such as God hath given greatest testimony unto beene in prayer Even the wisest of them as Daniel who would not give over his constant course in prayer no not for the saving of his life Dan. 6.10 Nay our blessed Saviour was so himselfe even he was frequent in this duty Mar. 1.35 In the morning a great while before it was day he went out and departed into a solitary place and there prayed And shall I suffer Satan to perswade me that it is a needlesse thing to pray But let us now consider the reasons whereby Satan perswadeth men to this Atheisticall divellish conceit And to the first That they that never use to pray do as well as those that are most given unto it I answer that this is most false they do not so well For 1. The blessings they receive are but temporall and such as are no testimonies of Gods speciall love Mat. 5.45 He maketh his sunne to rise on the evill and on the good and sendeth raine on the just and on the unjust Whereas they that pray shall have better things then these Luk. 11.13 Your heavenly father will give the holy spirit to them that aske him 2. They that pray not can have no assurance to enjoy no not these temporall blessings neither to have them when they want them nor to hold them when they have them For they have no word nor promise of God for them Iob 21.16 Loe their good is not in their hand Whereas they that pray may be sure to have so much even of these things as shall be good for them For they have a promise that they may build upon Psal. 34.10 They that seeke the Lord shall not want any good thing This promise certainely to them that can beleeve it is more worth then a thousand pound land a yeere So that he that can pray may be secure for outward things and need not disquiet his heart with carking cares Pro. 16.3 Commit thy works thy labours and endeavours
throne from the wrath of the Lambe Of the Lambe Why what cause have any to feare the Lambe He is so called in reference to the sacrifice of his body and soule that he offered to his father for the sins of men Iob 1.29 Behold the Lambe of God which taketh away the sins of the world What need men be afraid of the Lambe of God O the more that Christ hath done for sinners the more indignation and wrath tribulation and anguish will be upon every soule that hath despised so great mercy and taken incouragement thereby to sin and hath not been brought unto repentance by it Say thou not then any more my sins shall never trouble me because God is so mercifull and Christ hath died for sinners but rather let the looking upon him whom thou hast pierced cause thee to mourne as one mourneth for his onely sonne and to be in bitternesse as one that is in bitternesse for his first-borne as the Prophet saith it shall be with all such as have the spirit and any true knowledge and assurance of Gods mercy Zach. 12.10 There is yet a third cause why men are not troubled for their sinnes noâ— will be disquieted in their minds with the remembrance of them and that is examples they have observed and experience that they have had of Gods mercy in others I have my selfe will many a sinner say knowne many that were worse men then ever I was that never had any trouble of minde for their sinnes in life nor in death in their healths nor in their sicknesse and yet God was mercifull unto them they lived in Gods favour for they lived in credit and were well thought of and well beloved of their neighbours and they dyed in Gods favour for they died most quietly they shewed no feare or unwillingnesse at all to dye and to goe to God but had marvellous peace in their consciences and shewed great comfort in the assurance of their salvation Now for answer to this plea I say in generall as our Saviour doth Mat. 18.7 Woe be to the world because of offences Yea woe be unto the world even because of this offence for thousands have stumbled at it even this that men notoriously wicked have died so peaceably hath hardened infinite numbers in their sins and made them to thinke there is no great danger in them But to answer this plea in particular First This is no good argument such sinners lived in Gods swear because they lived in credit and in the love of their neighbours For 1 the Lord seeth not as man seeth as he telleth Samuel 1 Sam. 16.7 Men are apt to applaud them that live wealthily and merrily whatsoever their life be Psal. 49.18 Men will praise thee when thou dost well to thy selfe But so doth not God For as our Saviour saith Luke 16.15 that which is highly esteemed among men is abomination in the sight of God 2. Men are bound in charity to judge the best 1 Cor. 13.5 Charity thinketh no evill and to be afraid of judging and censuring others Be not many masters controulers or censurers saith the Apostle Iam. 2.3 knowing that we shall receive the greater condemnation and to thinke of others according to the profession that they make and that they know by them and not to take upon them to judge their hearts It was no fault in the Apostles that they thought so well of Iudas and suspected themselves as much as him when Christ said one of them should betray him Matth. 26 2â— 3. The man whom wee have knowne to have beene a notorious sinner it may be hath beene foundly humbled for his sinne and shed many a teare for it though we know it not For this may be done in secret Zach. 12.14 Every family apart and their wives apart Secondly this is no good argument such sinners dyed in Gods favour because they died quietly and without all feare and seemed very comfortable and to have great assurance of their salvation For 1. It is possible for most wicked men to die very quietly and without all feare For of most wicked men it is said Psal. 73.4 5. There are no bands in their death they are not in trouble as other men 2. It is possible even for most wicked men to be passing well perswaded of their owne estate and that God is their God Mic. 3.11 Yet will they leane upon the Lord and say is not the Lord among us 3. God doth oft let wicked men scape scot free heere that he may reserve them to greater torment in hell 2 Pet. 2.9 The Lord knoweth how to reserve the unjust unto thâ— day of judgement to be punished at that day he will manifest his wrath upon them 4. Though we may not presume to judge of the finall estate of any such man because the worke of God in the conversion of a sinner is oft times secret and wonderfull Ioh. 3.8 The winde bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whither it goeth So is every one that is borne of God And God is able to worke saving repentance in them even after they are speechlesse and cannot expresse their repentance unto men Yet is the example fearefull when such as have had many witnesses of their sinnes have had no witnesses of their repentance the example of such is worthy to have a marke set upon it for others to take heed by as in the case of Absoloms death they laid a very great heape of stones upon him 2 Sam. 18.17 For 1 God doth never pardon any mans sins in whom he doth not worke repentance Acts 5.31 Christ gives repentance unto Israel and forgivenesse of sins 2 He first gives men the spirit of bondage before the spirit of adoption Rom. 8.15 Yee have not received the spirit of bondage againe to feare but the spirit of adoption 3. God useth to worke in those whom he gives repentance unto humiliation proportionable to the measure of their sinnes as we see in the case of Manasses 2 Chron. 33.12 He humbled himselfe greatly And Mary Magdalen wept so that she washed Christs feet with teares Luk 7.38 4 Where sinne hath beene notorious there repentance also should be notorious yea the true penitent will be glad and desirous to have as many witnesses of his repentance as of his sinnes as we see in David heere And in Paul 1 Tim. 1.13 I was a blasphemer and a persecutor and injurious but I obtained mercy 5 No judgement of God is so dreadfull as when he punisheth sinners with hardnesse of heart This was the judgement whereby God plagued Pharaoh of whom it is said that God raised him up of purpose that he might shew his power on him Rom. 9.17 Lecture XVIII On Psal. 51.1 2. March 7. 1625. FOlloweth the second use of the former Doctrine and that is for exhortation to perswade and stirre us all up to do as David doth heere even to
loved thus hee was grieved that his enemies would not be reclaimed Mar. 3.5 He mourned for the hardnesse of their hearts and 8.12 He sighed deepely in his spirit for them And of our heavenly Father we read that he loved his enemies thus Psal. 95.10 Fourty yeeres long was I grieved with this generation Canst thou say thou hast loved thus O happy thou then If any man shall object as Iohn 6.60 this is an hard saying who can heare it who can endure such Doctrine flesh and bloud can never doe this I answer 1. flesh and bloud indeed cannot nor flesh and bloud can never inherite the kingdome of God 1. Cor. 15.50 If thou be not regenerate and borne againe thou canst not see the kingdome of God Ioh. 3.3 2. Pray with the Apostle Lu. 17.5 Lord increase our faith If thou wert well perswaded how great the Lords love hath bin to thee thou wouldst easily doe it Lecture XXII on Psalme 51.1 2. Aprill 18. 1626. IT followeth now that we proceed to the second duty that we owe unto men This Doctrine therefore which hath made knowne unto you the wonderfull goodnesse and loving kindnesse of the Lord and the infinitnesse of his tender mercies towards poore miserable sinners that stand in need of his mercy must stirre up and provoke us to be good and mercifull to them that stand in need of us Neither is there any thing in the world that will have that force to make us willing to doe good and to shew mercy unto men as the true knowledge and consideration of this how good and mercifull the Lord hath beene unto us Luke 6.36 Be ye mercifull saith our Saviour as your father also is mercifull and Matth. 18.33 Shouldst not thou also have had compassion on thy fellow-servant even as I had piety on thee Yea Mat. 5.45 our Saviour teaching how bountifull and good the Lord is to all sorts of men perswadeth all his Disciples to be so too by this argument that you may be the children of your Father which is in heaven As if he should say there is nothing whereby you may better be knowne to be the children of God nothing wherein you can more resemble him then in this willingnesse and readinesse to do good and to be beneficiall unto others And there be foure things principally commended to us for our imitation in this example of our heavenly father 1. He is full of the bowells of mercy apt to pittie them he seeth to be in misery 2. He is bountifull and ready to helpe them and do them good 3. His bounty is altogether free and respecteth nothing in them that might move him to it but onely this that they are in misery and have need of him 4. He is apt to do good not only to them that are in misery but to all even to all his creatures First we must labour to be tender hearted and pitifull towards them that are in distresse and misery For this is our fathers disposition as we have heard Iam. 5.11 He is very pitifull and of tender mercy And so must we be if wee will approve our selves to be his children Ephes. 4.32 Be ye kinde one to another and tender hearted 1 Pet. 2.8 Have compassion one of another be pitifull Col. 3.12 Put on as a beautifull garment that will greatly adorne and grace your profession as the elect of God holy and beloved bowels of mercies They are therefore certainely most unlike to our heavenly father 1. That are hard hearted towards the poore not affected nor moved with their cryes and miseries Deut. 15.7 Thou shalt not harden thy heart from thy poore brother 1 Ioh. 3.17 He that shutteth up his bowels of compassion from his needy brother as if he should say when he findeth his heart apt to be moved with compassion violently restraineth himselfe from it how dwelleth the love of God in him We should provoke and force our selves to it as we have heard and not against it Pro. 21.13 He that stoppeth his eares at the cry of the poore and striveth not to be affected with it he also shall cry himselfe God can make the hardest hearted man cry himselfe but he shall not be heard And Pro. 11.17 He that is cruell to the poore troubleth his owne flesh 2. That do the workes of mercy without any mercy at all without any compassion of heart toward the misery of them that they doe relieve But either 1 out of a respect to their owne credit as the Pharisees Mat. 6.1 2. Or 2 out of hypocrisie as Iudas Ioh. 12.5 6. Or 3 out of a desire to be rid of them and freed from the noise of their clamour as the unrighteous judge relieved the poore widow Luk. 18.5 Where as indeed the mercifulnesse of the heart from whence that proceedeth which wee do for the poore is that which graceth our alms-deeds more then the valew of the thing that wee give unto them Mat. 5.7 Blessed are the mercifull Esa. 5 8.10 If thou draw out thy soule to the hungry then shall thy light arise in obscurity and thy darknesse be as the noone day Iob. 30.25 Was not my soule grieved for the poore Secondly we must not content our selves to pity the poore but we must also relieve them and be ready to doe them good For this is the disposition of our heavenly father Psal. 146.7.9 He giveth food to the hungry he relieveth the fatherlesse and the widow Yea he is bountifull in his goodnesse to such Iames 1.5 He giveth to all men as need liberally and upbraideth not And so must we do if we will approve our selves to be the children of our heavenly father And surely there was never any that did find the Lord to be mercifull to them in the pardon of their sinnes that were not by the spirit of God made mercifull to them that stood in need of them Psal. 112.4 5. The righteous man is mercifull and full of compassion a good man is mercifull and lendeth And verse 9. He hath dispersed he hath given to the poore Two things there be that do highly commend this duty unto us 1. That the Lord in his Word hath declared himselfe to be greatly pleased and delighted with it Mic. 6.8 What doth the Lord require of thee but to do justly and to love mercy It is a duty that doth greatly grace all other even the best duties that we can performe Acts 10.4 Thy prayers and thine almes are come up for a memoriall before God Yea it is a duty more pleasing unto God then any outward duty even of the first table Mat. 12.7 I will have mercy and not sacrifice 2. That it is a duty that God hath made greater promises unto then to any other almost that a Christian can performe Mat. 5.7 Blessed are the mercifull for they shall obtaine mercy In which respect Solomon saith Pro. 14.21 He that hath mercy on the poore happy is he And three sorts of promises
sin even without words is a more effectuall confession in the sight of God then all the most excellent words in the world without an humble heart Such as was Mary Magdalens of whom it is plaine by Christs answer to her Luke 7.48 He said unto her thy sins are forgiven that she had confessed and complained of her sins yet spake she never a word but wept and sobbed aboundantly verse 38 And on the other side this is that that maketh the confessions the hypocrite doth make of his sins odious unto God yea that maketh the confessions most of us make utterly fruitlesse and uncomfortable unto us that they are verball onely and from the teeth outward our hearts are not at all affected with that we say We declare our iniquities often unto God as David said he would doe Psal. 38.18 but wee leave out the other and I will bee sorry for my sin And what man would not thinke himselfe mocked and scorned by him that had done him wrong and will pretend a desire of reconciliation and confesse the wrong he had done him but without all shew of sorrow for it Fourthly The sincere confession is holy and honest joyned alwayes with an unfeigned hatred of sin and resolution to forsake it The true confessour doth as heartily desire to be disburdened and delivered from the power and dominion of his sins as from the sting and punishment of them Marke this in the confession that good Shecaniah maketh Ezra 10.2 3. Wee have trespassed against our God and taken strange wives now therefore let us make a covenant with our God to put away all these strange wives See this also noted by Elihu in the description that he maketh of a true confessour that humbleth himselfe before God Iob 34.31 32. Surely it is meet to bee said unto God I have borne chastisement I will not offend any more that which I see not teach thou mee if I have done iniquity I will doe no more This is also very observable in that antithesis that Solomon maketh Pro. 28.13 The covering of sin and not confessing it is enough he saith to bring Gods curse upon a man he that covereth his sin shall not prosper but the confessing of sin is not enough to obtaine mercy from God hee that confesseth and forsaketh them shall finde mercy And on the other side this doth greatly discover the hypocrisie of most men in the confessions they make of their sins to God 1. They confesse them but they forsake them not they returne with the dog as the Apostle speaketh 2 Pet. 2.22 greedily to those very sins which they seemed to loath and cast up Thus did Saul he confesseth his sin against David sundry times and that with teares 1 Sam. 24.16 17. and yet Chap. 26.2 he pursueth him againe as eagerly as ever he did 2. Yea many a man emboldneth himselfe to sin the more freely even by this because he is perswaded that by confessing his sin as the drunkard by his vomiting he shall be eased of all and freed from the burden of his sin This is the confidence that the dissolute Papist putteth in his confession and I would that none did so but they Surely the Lord in his justice doth use to punish an hypocriticall confession of sin this way even by giving men up to sin with more greedinesse after it then they did before See an example of this in Pharaoh Ye read of an ample confession he made of his sin Exod. 9.27 but verse 34. of the same Chapter you shall finde he became worse after that confession then ever he was before he sinned yet more saith the text and hardened his heart he and his servants Fiftly and lastly The sincere confession is filiall and groweth not from slavish feare but from love to God and hope of his mercy He goeth to God in confession of his sin not as the felon to the Iustice who knoweth if he confesse he shall die for it but as the sicke man to the Physitian who by laying open his griefe unto him looketh for health and comfort by it Thus did Daniel in that large confession he maketh Dan. 9.9 To thee O God belongeth mercy and forgivenesse though we have rebelled against thee Thus did Shecaniah Ezr. 10.2 We have transgressed against our God and have taken strange wives yet now there is hope in Israel concerning this thing So the prodigall though he had so despised and provoked and forsaken his father as he had done yet goeth in this manner and with this affection of heart unto him Luke 15.18 I will arise and goe to my father and will say to him Father I have sinned And indeed it is the spirit of grace onely that maketh us able to supplicate and confesse and humble our selves in a right and kindly manner As you may see Zach. 12.10 I will powre upon them the spirit of grace and of supplications and they shall looke upon me whom they have pierced and they shall mourne On the other side If a man never confesseth his sins but when it is extorted from him by some judgement of God by feare of death and damnation like the traitor that will confesse nothing but upon the racke though he crye never so much out of his sin then as you shall heare some on their death beds doe it is a shrewd signe that it is but counterfeit Thus did Pharaoh as wee have heard Thus did cursed Baalam when he saw the Angell stand before him with a drawne sword Num. 22.34 cry out I have sinned 2. If a man confesse never so much against himselfe and aggravate his sin yet if hee conceive not of God as of his father if he have not hope of mercy his confession is counterfeit So was Cains Gen. 4.13 And so was that of Iudas Mat. 27.4 Lecture XLI On Psalme 51.3 Novemb. 28. 1626. NOw followeth the second part of the verse the thing that moved David thus to confesse his sin to make supplication to God for the pardon of it My sin saith he is ever before me Where we must observe 1. That his sin was ever in his eye hee could not avoid the thinking of it nor put it out of his mind night and day at home and abroad at all times and in all places it was ever before him 2. That it represented it selfe unto him now not as it had done before but in the true proportion in that shape as it troubled disquieted his heart and gave him no rest till he had got further assurance of the pardon of it This he expresseth thus in another place Psal. 38.17 My sorrow is continually before me It was before him as a matter of sorrow And Ps. 38.3 There is no rest in my bones because of my sin And as a thorne in a mans joynt will force him to seeke to some that may get it on t so did his sin here by vexing and disquieting his heart drive him to God to
the truth of this in three degrees First the greatest part of men were never troubled in their mind for any sin in all their lives yea the greatest sinners are of all men least troubled in mind for sin They are not in trouble saith the Psalmist Psal. 73.5 as other men Nay their conscience is so senslesse so fast asleep as nothing will waken it Such thundring Sermons they oft heare as one would think might break the rockiest heart that is and yet they never stirre these men But they are like Iudas who though he heard Christ so speake of his sin as made all his fellowes exceeding sorrowfull Mat. 26.22 though he heard him so particularly apply his speech as he could not choose but understand hee was the man hee meant for our Saviour said Iohn 13.26 Hee it is to whom I shall give a sop when I have dipped it and when hee had dipped the sop hee gave it to Iudas And when hee asked Christ as the rest had done Master is it I Christ said unto him Thou hast said Mat. 26.25 Though he had heard Christ with his powerfull voice denounce that fearefull woe against him Mat. 26.24 Woe unto the man by whom the sonne of man is betraied it had beene good for that man if hee had never beene borne Yet did not all this move him one whit but hee became worse and worse after all this Iohn 13 27. After the sop Satan entred into him And alas how many have we that are like to Iudas in this point No sermon will move them nay the Lord oft times layeth such stroakes upon them scourgeth them with such afflictions as one would thinke might pierce the most seared conscience in the world and bring their sins unto remembrance and yet you shall see these men when they are most vexed with paines and diseases in their bodies with troubles and perplexities in their outward estate yet as quiet in their consciences as free from all remorse and trouble of mind for sin yea as confident of Gods love toward them in Christ as the holiest man in the world So God speaketh of Israel Hos. 8.2 3. When they had cast off the thing that is good and for that cause the enemie the Assyrian should pursue them yet even then in that great affliction they should crye unto God My God we know thee Certainely this is the case of many a man no afflictions will awaken their consciences even upon their death beds you shall not be able to perceive that any of their sins doe trouble them but even as Iob speaketh Iob 21.23 they are wholly at ease and quiet that is wonderfully quiet in their conscience The strong armed man keepeth the pallace as our Saviour speaketh Luke 11.21 and all his goods are in peace Secondly Nay many though they can be content in generall to confesse that they and all men are sinners yet can they not discerne any particular sin to charge themselves withall and if any other man should charge them with it they would be ready to justifie themselves as Ephraim did of whom the Prophet speaketh Hos. 12.7 8 who though he were as a false merchant and the ballances of deceit were in his hand he used deceit in his weights and in his measures yet he justifieth himselfe and saith in all my labours and tradiâ—g they shall finde none iniquity in me which is sin As if he had said Though I have done a little wrong sometimes to men in my trading in my weights and measures and shewed my selfe my crafts-master in making my wares seeme better then they were tush that is nothing all of our trade doe so and must doe so or else we could not live tush that is no sin Alas the world is full of such blind wretches as being notorious sinners yet doe secure and blesse themselves in their estate even upon this ground that they know nothing by themselves that deserveth to be counted a sin at least a mortall sin They are Papists in this as in many other point either they have no sin at all or if any none but veniall sins These mens case is notably set forth by the Lord Ier. 2.34 35. In thy skirts is found the bloud of the soules of the poore innocents I have not found it by secret search but upon all these As if he had said Every thing that was about them their garments their houshold-stuffe their faire houses c. were monuments of and carried the print of their oppression see how grosse sinners they were and yet in the next words marke their extreame blindnesse and security yet thou sayest because I am innocent surely his anger shall turne from mee In times of greatest danger they feared nothing out of this conceit that they were so innocent But what followeth Behold I will plead with thee because thou saist I have not sinned Nay thirdly The most men count it a great happinesse to forget their sins and never to thinke of them and therfore they even study the art of oblivion in this point shunning all meanes carefully that might bring their sinnes into their remembrance as Ahab did Micajahs ministery 1 Kings 22.8 and Felix Pauls Acts 24.25 and they greedily hunt after all the meanes they can devise or thinke of that they may put their sinnes out of their thoughts According to that speech of Solomon Ecclesiast 7.4 The heart of fooles is in the house of mirth Now unto these men I have three things to say First If Iob and David and Paul were in a blessed estate then must the case of these men surely be most miserable Their sin as we heard the last day was ever before them came oft into their remembrance troubled their minds much and thou never thinkest of any of thy sins art never troubled with any such matter They counted it a great happinesse to have such friends to heare such ministers as would rouse and waken their sleepy consciences put them in mind of their sins Ps. 141.5 Let the righteous smite me and let him reprove me Yea they prayed to God for this Iob 13.23 Make me to know my transgression and my sin And thou cryest God blesse me from such preachers that should so disquiet my mind Secondly the blindnes and senslesnes of thy conscience is no such benefit as thou imaginest O no it is a fearefull judgement curse of God upon thee for it maketh thee unable to repent it keepeth thee from all comfort and benefit by Christ Ioh. 12.39 40. Therefore they could not beleeve because as Esaias saith he hath blinded their eyes hardned their hearts left they should be converted and I should heale them This is a judgement wherby God punisheth other grievous sins and of all punishments the most fearefull Psal. 81.11 12. My people would not hearken unto my voice Israel would none of mee so I gave them up to the hardnes of their hearts As they did not like to retaine God in their knowledge saith
revealed and taught in the Word many duties that the Word enjoineth they cannot be perswaded that they are bound unto them many sinnes that the Word reproveth they cannot be perswaded that they are sinnes Before I shew the danger that these men are in I will give you certaine cautions to prevent the mistaking of it First A man is not bound to beleeve every thing that commeth under the title and name of Gods Word not every thing that the best Minister doth teach because he teacheth it and you are well perswaded of him But you may yea you ought to try before you trust in this case examine how we ground that we teach upon the Word before you beleeve us 1 Thess. 5.21 Prove all things and then hold fast that that is good It was a noble disposition as the Holy Ghost saith Acts 17.11 in the men of Berea that they were not so serviâ—ely addicted to any teachers how excellent soever their gifts were as to receive any thing upon their credit but they searched the Scripture daily to see whether the Doctrine were sound and true which they did teach and yet they are said to have received the Word with all readinesse of mind for all this God requireth no greater readinesse then this of any of his people in receiving or beleeving his Word Secondly it is no signe of infidelity for a man to move questions and to have doubts in himselfe of some things that he hath heard and read in Gods Word so he do it with reverence and out of an humble desire to be instructed and resolved in the meaning of them For so did the blessed Virgin doubt and make a question of that which the Angell Gabriel had said unto her Luke 1.34 How shall this be seeing I know not a man This questioning and moving of doubts was used in the Church of the Iewes and our blessed Saviour approved it by his owne example Luke 2.46 47. He sat in the midst of the Doctours and both asked them questions and answered the questions they propounded unto him This was the course the Apostles much practised they moved questions to the people and gave them liberty to propound their doubts unto them So it is said of Paul Acts 17.2 that he reasoned with the Iewes out of the Scriptures A happy thing it were if Gods people now adaies were more given then they are to these doubts and questions Thirdly it is no signe of infidelity nor of an ungracious heart in a man to have thoughts rising sometimes in his heart to doubt of the most cleare and evident truths that are revealed in the Word thoughts of infidelity of atheisme of blasphemy For they may come sometimes from the tentation and suggestion of Satan And such evill motions of Satan our blessed Saviour himselfe was subject unto he was tempted by the divell to make away himselfe Mat. 4.6 and to fall downe and worship the divell Mat. 4.9 And they may come sometimes from the corruption of our owne heart And such evill motions the holy Apostle was subject unto 2 Cor. 12.7 he felt a thorne in his flesh which hee calleth the messenger of Satan because he stirred up this corruption of his heart and furthered it Neither is it an argument of an heart void of grace to be borne downe for a time by the violence of these motions of infidelity and suddenly to yeeld unto them For Sarah was so Gen. 18.12 13. when shee laughed within her selfe and said Shall I that am so old have a child And David was so when Psal. 116.11 he said in his hast all men are liars These Prophets will lie as well as other men Provided alwaies that they that have these motions of infidelity 1 Do abhor them resist them and not yeeld unto them For so did our Saviour Mat. 4.10 Get thee hence Satan 2 Do mourne and are humbled for them as for a great affliction and judgement of God upon them For so did David when he had a motion of Atheisme to doubt of Gods providence and to think Psal. 73.13 Verily I have cleansed my heart in vaine This did so trouble him that he saith verse 21. His heart was greeved hee was pricked in the reines And so did Paul when he felt the evill motions of his flesh it was unto him as a thorne in his flesh it pained and grieved him exceedingly he besought the Lord thrice that it might depart from him 2 Cor. 12.7 8. Yea he saith that this was given him of God of purpose to humble him And so may I say to every child of God that is thus troubled with these motions of Atheisme and blasphemy certainely they are given thee of God to humble thee be of good comfort God intendeth to do thee good by them But now to come to these that I told you were to be reproved by this Doctrine that man that cannot beleeve nor give credit to the Word of God nor be certainely perswaded of any truth that is clearely revealed in it can never grow to any certainty in religion cannot justifie the Lord when he speaketh and is never troubled for this never striveth to beleeve never prayeth against his infidelity as alas this is the case of most men and he is certainly in a most dangerous and damnable estate For thus our blessed Saviour speaketh of such Iohn 8 46. If I say the truth why do ye not beleeve me Then he addeth verse 47. shall I tell you the cause Ye therefore heare not that is beleeve not because ye are not of God and 10.26 Ye beleeve not because ye are not of my sheepe as I said unto you and 12.39 40. Therefore they could not beleeve because he hath blinded their eyes and hardned their hearts The second sort that are to be reproved by this Doctrine are such as give themselves liberty to gainsay and dispute against many things that God hath spoken in his Word they that call into question many main points of our Christian religion clearely revealed in the Word because they see not how they can stand with reason that turne all religion into disputation they that do thus do not justifie God when he speaketh rest not upon the authority of his Word but accuse and condemne him rather These men are guilty of most heinous sinne These mens case the Apostle layeth downe plainely 1 Tim. 6.3 4 5. Of these men that consent not to wholesome words even the words of our Lord Iesus Christ and to the doctrine which is according to godlinesse he saith that they are proud and know nothing but dote about questions and strife of words c. The man that hath truth of grace and hath felt the saving power of Gods Word in himselfe hath his thoughts captivated as the Apostle saith 2 Cor. 10.5 and will say as 2 Cor. 13.8 We can do nothing against the truth but for the truth And is apt to say of Gods Word as David doth of Gods corrections Psal. 39.9
some other examples to proove this that are not so extraordinary as that of Iohn Baptist was First for saving knowledge wee have the Apostles testimony of Timothy 2 Tim. 3.15 that hee had knowne the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his childhood yea from his infancy as the word properly signifieth And for the seeds and beginnings of holy affections see them in the little children of Gods people at Tyre Acts 21.5 they shewed their love to the Apostle and went with their parents to bring him on his way unto the sea shore And for conscience of sin and feare to offend God see it in Daniel 1.8 Hee resolved with himselfe that whatsoever came of it he would not defile himselfe with the portion of the Kings meat nor with the wine that hee dranke And if you consider how long hee lived after this in the reignes of foure Kings Nebuchadnezzar Evilmâ—rodach Belshazzar and Darius it will appeare plainly hee was very young when he made this conscience of sinne Secondly I answer That childhood is the fittest age of all to bee wrought upon this way children of all others are the fittest to have the seeds and beginnings of saving grace wrought in them That which the Prophet saith by way of exprobation to the Iewes may fitly bee applyed unto this purpose Esa. 28.9 Whom shall hee teach knowleage and whom shall hee make to understand doctrine Them that are weaned from the milke and drawne from the breasts They are not indeed fit to feed themselves nor capable of strong meat but they are the fittest of all other to bee fed and dieted by others to bee fed with milke That is a comparison that the Apostle twice useth 1 Cor. 3.2 Heb. 5.12 Your children while they are young are like soft wax apt to receive any impression like little twigs which you may bend and bow which way you will There is not in them that stubbornnesse that spirit of contradiction neither in their reason nor will to oppose and reason against good things as you shall find in them of more yeares In which respect our Saviour telleth us Mar. 10.15 we must all be like unto them Verily I say unto you whosoever shall not receive the Kingdome of God as a little child he shall not enter therein Thirdly and lastly I answer That admit that your children have no understanding at all nor feeling of the good things you teach them while they are so young admit no seeds no beginnings of grace be wrought in them thereby then yet will that which you teach them then do them good afterward and prepare and make them fitter to receive good by the ordinary meanes of grace afterward when they shall come to more understanding and discretion Wee baptize our children when they are infants though they have for the present no feeling nor understanding of it It is twice noted of our Saviours Disciples Iohn 2.22 and 12.16 that the things which they understood never a whit at the first when Christ taught them did them great good afterward And the same is noted also of the disciples of Iohn Iohn 10.41 42. And parents may well thinke they have not lost their labour but done a good and blessed worke if they have by their teaching prepared their children to receive good by the publike ministery of the Word And thus have I answered the first objection The second objection they make is this Admit that children by the teaching they have may attaine to some beginnings of knowledge and grace yet is there say they no heed to bee taken of the good things that bee in children they will quickly loose all againe Many a young Saint hath proved an old Devill But to these that object this I answere with the words of our Saviour to the Sadduces for they are certainly little better then Sadduces and Athiests that say or thinke thus Matt. 22.29 Ye do erre not knowing the Scriptures and the power of God For First the Scripture teacheth us that a great guesse may bee made what our children will prove when they grow in yeeres by observing well their disposition when they are very young Pro. 20.11 Even a child is knowne by his doing whether his worke be pure or whether it bee right For then they cannot dissemble but will more freely discover their inclinations then they will doe when they are growne in yeares And as experience hath proved in a number of lewd menâ— our old proverbe to be true soone it pricks that thorne will be they did when they were young discover a most ungracious disposition so it hath also proved this true of many worthy men that the great towardnesse and inclinations unto good that appeared in them while they were very young did presage what they would prove afterwards And parents shall doe well to observe this not onely that they may know thereby what callings to fit and prepare their children for but also what vices they should chiefly labour to prevent in them and what good things above others they should principally nourish in them Secondly The Scripture teacheth us that by teaching our children good things while they are young they will be made the better while they live Pro. 22.6 Teach a child in his way and when hee is old hee will not depart from it And experience in all ages hath confirmed this that as a vessell will long keepe the savour of that liquor it was first seasoned with so doe men the instructions they have learned in their childhood The seeds of knowledge and grace which were sowne in Moses heart by his mother while she nursed him Exod. 2.9 10. could never be gotten out of him by all the pleasures and honors and examples he had in Pharaohs Court Thirdly The Scripture teacheth us that though some that have beene religious in their childhood have proved most lewd and so it hath beene with men too as well as with children yet the worthiest men and such as have done God most excellent service began to bee gracious and good betimes even in their childhood Many such examples we have as Ioseph and Moses and Obadiah 1 King 18.12 and Ieremy and Daniel and Iohn Baptist and Timothy and many more They that proved such excellent Saints when they were old were Saints when they were young And on the other side as of all that wee read were possessed with evill spirits the divill was most hardly gotten out of him whom he had possessed from his childhood Mark 9.21 29. so wee find by experience that the most of them that are old divills in their age were also young devills in their childhood bewrayed much ungraciousnesse even when they were very young And thus have I finished the second meanes that you that are parents must use to heale your childrens natures and breed grace in them you must instruct them betimes even while they are very young The third meanes is good example You that are parents
And Ioh 6.44 No man can come unto me except my father draw him 2. That God doth all in this worke himselfe alone and hath no helpe from man and it is therefore called a creation Ephes. 2.10 a regeneration Iohn 3.3 a raising of one from the dead Ephes. 2.5 6. 3. That this worke that God doth in mans conversion is no common worke For 1. It is evident hee giveth not so much as the outward meanes of grace and conversion in particular to all men Yea to the most of the nations in the world by farre he hath denied his word altogether and suffered them as the Apostle speaketh Acts 14.16 to walke in their owne wayes And even those nations that hee hath vouchsafed his word unto that may bee said of this spirituall raine which he speaketh of the materiall Amos 4.7 I caused it to raine upon one City and caused it not to raine upon another City one piece was rained upon and the other piece whereupon it rained not withered In Phrygia and Galatia Paul preached as you may see Acts. 16.6 7. but was forbidden of the holy Ghost to preach the word in Asia In Misia hee preached but when hee assayed to goe into Bithynia the spirit suffered him not 2. To many of those that hee doth give the meanes unto hee doth not give effectuall grace to bee converted by them To you it is given to know the mysteries of the Kingdome of heaven saith our Saviour Matth. 13.11 but to them it is not given This saving grace it is a rare grace found in very few even of them that doe enjoy the meanes in one of a City or two of a Tribe as the Prophet speaketh Iere. 3.14 Many are called but few are chosen Matth. 22.14 Acts 13.48 As many as were ordained to eternall life beleeved Secondly If this be so let no vaine man thinke that he can repent and will repent before hee dye though hee take his pleasure in sin a while Can the Aethiopian change his skin or the Leopard his spots Iere. 13.23 then mayest thou bee able to repent when thou wilt No no it is the worke of God alone yea the wonderfull and miraculous and rare worke of God to convert a soule And therefore bemone thy state to God with Ephraim Ieremy 31.18 19. and say turne thou mee and I shall bee turned else shall I never bee turned surely after I was turned I repented Till God convert and change thy heart thou canst never repent Apply thy selfe therefore to the meanes that God hath appointed to convert thee by and when hee by his word and spirit offereth to convert thee resist not but yeeld thy selfe unto him Remember the fearefull sentence of God against such as despise or neglect the meanes of their conversion Ezek. 24.13 Because I have purged thee that is offered to doe it given thee the meanes whereby thou mightest have beene purged and thou wast not purged thou shalt not bee purged from thy filthinesse Because thou hast neglected the time of thy visitation as our Saviour speaketh Luk. 19.44 either the meanes shall bee taken from thee or being continued shall bee as a dead letter to thee and never doe thee good And doubtlesse God in his eternall and secret counsell hath set a just time to every one of us that by such a time the meanes shall worke upon us and convert us or they shall never doe us good That which Iob saith of the life of man Iob 14.5 may as truly bee said of all things that fall out in the life of man and specially of his conversion his dayes are determined the number of his moneths are with thee thou hast appointed his bounds that hee cannot passe There is mention made of the times of the Gentiles Luke 21.24 Ierusalem shall bee troden downe till the times of the Gentiles bee fulfilled which is expounded by the Apostle in another phrase Rom. 11.25 untill the fulnesse of the Gentiles bee come in Every nation hath her time set her of God how long shee shall have the meanes of grace and how long the meanes shall become effectuall in her and accompanied with the life and power of Gods spirit and in this time all her fulnesse the full number of those that God hath appointed unto life shall come in God hath set a time for Bohemia and for Germany and for the Palatinate and so hath hee set a time for England also certainely And as God hath set a time for whole Nations so hath he for every Towne and for every person also God hath set a time for this place and God hath set a time for every soule of us that are here if wee come not in by such a time wee may feare wee shall never come in As it is said of Iezabel Revel 2.21 I gave her a space to repent so may it bee said of every one of us here God hath given thee and mee a space too If wee come not in that space we shall never come in When once the master of the house saith our Saviour in a parable Luke 13.25 is risen up and hath shut to the doore and yee then begin to stand without and to knocke at the doore saying Lord Lord open unto us then it will bee to late Now the just period of this time that God hath set to any nation or person is knowne to God alone No man can say of any nation their time is out nor of any person his time is out no nor of himselfe neither my time is out the master of the house hath shut the doore it is to no purpose for mee now to knocke and cry Lord Lord open to mee it is too late for mee to repent It is not for you to know the times or the seasons which the father hath put in his owne power as our Saviour telleth the Apostles themselves Acts 1.7 This is too great a secret for the wisest or learnedst man in the world to know Every man is bound so long as he liveth to use the meanes of grace and hath no cause to despaire of mercy while life lasteth To him that is joyned to all the living there is hope saith Solomon Eccle. 9.4 But yet seeing 1. God must convert thee or thou canst never bee converted and 2. God hath directed thee to meanes whereby hee will doe this worke if ever hee doe it and 3. Hee hath set a certaine time how long thou shalt have these meanes and in which space these meanes shall worke upon thy heart or they shall never work and 4. Thou knowest not how neere this thy time is to an end how soone the master of the house will shut the doore Therefore it standeth thee upon presently and without delay to make thy best use of the meanes of thy conversion God giveth thee and to yeeld thy selfe to his word and spirit whereby hee offereth to draw thee Heb. 3.7 8. To day if yee will heare his voice harden not your hearts Behold
in those torments where the worme shall never dye and the fire shall bee never quenched as our Saviour speaketh oft Marke 9.44.46.48 2. Though the ignorance of that man that wanted either meanes or capacity may find some mitigation of torments in hell yet is there no hope that thy ignorance that is willfull should doe so Secondly Knowledge I meane sanctified knowledge such as you heard described unto you the last day is a certaine signe a man is the elect child of God and in the state of grace To speake distinctly of this point 1. It is a signe of a mans election So Ananias speaketh of it as of an high favour of God unto Paul and signe of his election Actes 22.14 The God of our fathers hath chosen thee that thou shouldst know his will And so doth our blessed Saviour also unto his disciples Matthew 13.11 To you it is given to know the mysteries of the Kingdome of heaven but to them it is not given As if hee had said It is a speciall favour and gift of God And verse 16. Blessed are your eyes for they see and your â—ares for they heare Surely it is a great blessing of God or else Christ would not have said so Yea hee rejoyceth in his spirit on their behalfe for this and said Luke 10.21 I thanke thee ô father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast reveiled them unto babes even so ô father for so it seemed good in thy sight Certainely it is a singular favour and blessing of God that our blessed Saviour made such high reckoning and account of 2. It is a signe a man is in covenant with God reconciled to him in Christ. So wee shall find it promised as a favour peculiar to them that are in covenant with God Ieremy 24.7 I will give them an heart to know mee that I am the Lord and they shall bee my people and I will bee their God And 31.34 They shall teach no more every man his neighbour and every man his brother saying know the Lord. As if hee had sayd They shall not bee taught of men onely nor rest upon this outward and ordinary meanes of knowledge I will bee their teacher my selfe for they shall all know mee from the least of them to the greatest of them saith the Lord for I will forgive their iniquity and will remember their sinnes no more It is a signe that God hath received thee into covenant that he hath forgiven thee thy sinnes and is reconciled to thee in Christ when hee hath given thee an heart to know him to understand what thou hearest and readest in the matters that concerne God and their owne salvation 3. It is a speciall signe of an honest and good heart a false and naughty heart cannot attaine to this What man is hee that feareth the Lord saith David Psalme 25 1â— him shall hee teach in the way that hee shall choose So speaketh the wisedome of God likewise Proverbs 28.5 Evill men understand not judgement they have no judgement in the things that belong to God and their owne salvation but they that seeke the Lord desire nothing so much as his favour and to know how they may best please him understand all things So that if God have given thee an heart to understand his word to carry away what thou hearest to profit in knowledge and to have a cleare and setled judgement in religion it may bee a comfortable testimony to thy conscience that thy heart is upright and that thou dost indeed seeke the Lord and feare him in truth On the other side 1. It is a great judgement of God and signe of his reprobation when having the meanes of knowledge hee can learne nothing nor profit by them This our Saviour giveth for the reason why many of the Iewes profited not either by his miracles or ministery Iohn 12.40 God hath blinded their eyes and hardened their heart that they should not see with their eyes nor understand with their heart and bee converted and I should heale them A signe it is God never decreed to save them whom hee so blindeth that they cannot understand and learne nothing 2. This is a signe of a man that remaineth still under Satans government and is in his power to bee led which way pleaseth him For hee is the ruler of the darkenesse of the world as the Apostle calleth him Ephes. 6.12 Therefore the Lord telleth Paul he sent him to open the eyes of the blind and to turne them from darkenesse to light and from the power of Satan unto God Acts 26. â—8 Therefore also you shall find in the parable of the sower Mat. 13.19 that of all the three sort of bad hearers hee that understandeth and learneth nothing is the worst and most under the power of Satan The wicked one commeth and catcheth away that that was sowen in his heart 3. Lastly This is a signe of an ungracious and wicked heart when a man under good meanes can learne nothing nor get any knowledge None of the wicked shall understand saith the Prophet Daniel 12.10 hee meaneth feelingly and savingly And the Apostle speaking of certaine women 2. Timothy 3.7 that were ever learning and never able to come to the knowledge of the truth giveth this for the reason of it verse 6. that thâ—y were laden with sinnes and led away with divers lusts A wicked and naughty heart is certainely the chiefe cause why many enjoying excellent meanes and frequenting them also diligently yet can never attaine to any cleare and certaine and savoury knowledge of the truth Thirdly He that hath knowledge and a well grounded and setled judgement will bee constant in religion and not wavering hee will hold fast the truth and not hearken unto or bee seduced by new opinions and doctrines of men The Apostle having prayed for the Collossians Col. 2.2 that God would give them all riches of the full assurance of understanding giveth this for the reason of it verse 4. This I say thus I pray for you lest any man should beguile you with entising words As if hee had said The onely meanes to preserve you from being beguiled by false teachers that will seeke to draw you from the sincerity of Gods religion and worship is to get knowledge and to ground your selves well that way On the other side They are children in understanding are apt to bee tossed too and fro as the Apostle speaketh Ephesians 4.14 and carried about with every wind of Doctrine And what kind of persons have the seducers in all ages beene wont most to prevaile withall and to lead captive That the Apostle will tell you 2 Tim. 3.6 7. silly women that were never able to come to the knowledge of the truth Such as are ignorant and have not grounds in themselves for that which they hold and professe in religion will bee apt to pinne their conscience upon other mens sleeves and to bee carried
saving and sanctified knowledge must first see and be truly humbled for his sins Till men have a true sight and sense of their owne sins they can never attaine unto any cleare and certaine and comfortable knowledge in the matters of God That which is said in generall of all grace Iames 4.6 God giveth grace to the humble must needs be true of this God useth to give the saving knowledge of himselfe and of his will unto the humbled soule and unto it only God will teach sinners in the way saith David Psalme 25.8 that is such as know and feele themselves to bee sinners And in the next words verse 9. The meeke that is such as by sight and sorrow for sins are made meeke and humble as our Saviour also describeth the meeke Matth. 5.5 will hee guide in judgement As if he had said Vnto such God will give a good and sound judgment to guide them by in their whole conversation As the earth cannot receive the seed till it be plowed up no more can the heart of man receive the seede of the Word till the Lords plough have first bin in it It is the comparison that the Lord useth Ier. 4.3 Breake up your fallow ground and sow not among thornes Marke two things in this speech of the Prophet 1. It is to no purpose to sow good seed among thornes to heare and read and use the best meanes of knowledge while our sinnes remaine in us unrepented of 2. That these thornes will never be gotten out till our hearts be plowed and broken up by an effectuall sense and sorrow of heart for sin A kind of knowledge I will not denie may be in many a man that liveth securely in sin and never knew what true sorrow of heart and trouble of mind for sin doth meane but a cleare and setled a sanctified and comfortable knowledge of religion was never knowne to bee in any such man See an example of this in the woman of Samaria mentioned in the fourth of Iohn verse 10 29. How ignorant did she shew her selfe yea how blockish and uncapable of any thing Christ had said till Christ did effectually discover unto her the foule sin she had so long lived in Yea the maine cause why she was so blockish and unable to understand the words of Christ was because she lived securely in so grosse a sinne But after Christ had once touched her conscience with sight and sense of her sin see how the scales fell from her eyes presently how desirous she was of knowledge how savoury and profitable questions she propounded to our Saviour yea how capable and apt to understand and beleeve whatsoever Christ taught her And certainely this is a chiefe cause at this day why most men are so ignorant and unsetled in religion because there are so few to whom the Lord did ever yet effectually discover their sins and give them hearts to bee truly humbled for them The soft and tender heart is the onely teachable heart the heart that is secure and senslesse can never be capable of heavenly and sanctified knowledge Perceive yee not neither understand saith our Saviour to his owne Disciples Marke 8 17. have ye your heart yet hardned As if hee had said Even Gods owne children unlesse they be carefull to keepe their hearts soft and tender shall never be able to understand well what they read and heare nor to profit by the best meanes of knowledge that they do enjoy Thirdly He that would attaine unto sanctified and saving knowledge must attend diligently and conscionably upon the sound ministery of the Word preached He that loveth instruction saith Solomon Pro. 1â— 1 loveth knowledge As if he should say He and none but he hath any love to knowledge or desire to attaine unto it that loveth instruction which is the meanes to bring him to it Therefore the Holy Ghost having earnestly exhorted Gods people Pro. 4.5 12. to get understanding and heavenly wisdome addeth this as the chiefe meanes of it verse 13. Take fast hold of instruction let her not goe keepe her for she is thy life As if he had said Forsake not in any case be not drawne away neglect not this meanes of knowledge And Chap. 15.32 He that refuseth instruction despiseth his owne soule As if he had said He hath no care of his owne soule but neglecteth and despiseth it careth not what becommeth of it that careth not for instruction As there is no art and science that a man can get knowledge and skill in unlesse he have some to teach him so may no man hope without teachers and instructours to attaine to this knowledge this heavenly and supernaturall knowledge especially But though he have never so good capacity and naturall parts in him and use his best endeavour by reading and study to get it he shall still have cause to say with the Noble Eunuch Acts. 8.31 How can I understand what I read in the holy Scriptures except I had some to guide me But what is this may some say to prove the necessity of depending on the ministery of the Word preached May not a man have helpe enough in good Commentaries and printed Sermons to guide and instruct him in the meaning of the holy Scriptures though he heare no Sermons I answer It is very true that God giveth his people in this age especially much helpe that way But the instruction the Holy Ghost sendeth us to and calleth upon us to regard so much is that that is gotten not by reading but by hearing Heare instruction saith the Holy Ghost Pro. 8.33 and be wise and refuse it not yea by hearing and attending constantly upon the publique ministery of the Word as appeareth in the next words verse 34. Blessed is the man that heareth me saith Christ the wisedome of God watching daily at my gates and giving attendance at the posts of my dores The frequenting of the house of God to heare Christ in his ordinances there is the instruction that the Lord so much commendeth to us promiseth such a blessing unto God revealeth his will and teacheth his people no where so clearely and effectually as he doth in his house in the publique ministery Thy way O God is in thy Sanctuary saith David Psal. 77 1â— As if he should say It is no where so clearely and comfortably seene and learned as there There David learned to know and understand aright the doctrine of Gods providence of his wisedome and righteousnesse in ordering all things that fall out in the world when he could learne it no where els nor by any other meanes When I thought to know this saith he Psal. 73.16 17. it was too painefull for me untill I went into the Sanctuary of God then understood I their end And there it is that God saith Esa. 2.3 his people should exhort and stirre up one another to seeke the true knowledge of God and of his wayes Many people shall goe and say Come ye
the daughters of the uncircumcised triumph To these I answer That there be two wayes whereby the Lord getteth glory from wicked men by these examples of his severity towards his owne children which he setteth before them For 1. In some of them even in such as he hath appointed unto life these examples he seeth will be most effectuall to bring them to a serious consideration of their owne dangerous estate and so to helpe forward their repentance 2. In some others even in desperate and incorrigible sinners he seeth these examples will be most effectuall to harden them and make them worse then they were before That the Lord herein hath respect to both these effects we shall find Ezek. 5.15 So it shall bee a reproach and a taunt and an instruction and an astonishment unto the nations that are round about ther when I shall execute judgements in thee in anger and in furie and in furious rebukes As if he should say The nations when they see my fury toward thee shall be diversly affected with it 1. Some of them being astonished at it will receive instruction and be the better for it 2. Some of them againe will taunt and reproach and hate thee the more and thy religion for it Of the first effect that this hath in the better sort of wicked men the Lord speaketh againe Ezek. â—8 19 All they that know thee among the people shall bee astonished at thee and thou shalt be a terrour As if hee had said When they shall see and consider how the Lord dealeth with thee this shall teach them what they must looke for themselves this shall make them to tremble and quake The examples of Gods severity upon his owne children will have more force to awaken the conscience of such wicked men as belong to God then all his judgements they see in the world upon lewd men can possibly have Every mans conscience in whom the light of nature is not quite extinguished will bee apt to inferre upon the sight of these examples the very same conclusions which the holy Ghost doth Prov. 11.31 Behold the righteous I see shall bee recompensed in the earth how much more the wicked and the sinner such as I am Weepe for your selves weepe not for mee saith our Saviour Luke 23.28 and marke the reason ver 31. For if this be done to the greene tree what shall be done to the dry And 1 Pet. 4 17. If judgement begin at the house of God what shall the end bee of them that obey not the Gospell of God As if he had said If God be so sharpe and severe toward such as these be who are farre more righteous then we are what vengeance may we looke for what cause of feare and trembling and weeping have we But yet there are some men so desperatly wicked that the Lord seeth will grow worse by these examples of his severity and to them also he hath respect herein or rather to his owne glory in their just confusion He knoweth well how to gaine glory to his owne name even from these desperate sinners Hee hath made all things for himselfe saith Solomon Proverbs 16.4 Yea even the wicked for the evill day For the experience of all ages hath proved this to bee most certaine that the strange afflictions that they have seene good men subject unto hath had marvellous force to harden the hearts of wicked men in the liking of their owne wayes and in the hatred of the wayes of God This is evident by the complaint the faithfull so oft make unto God of this as of a thing that did greatly aggravate their afflictions Psalme 42.10.79.10.115.2 Ioel 2.17 Mic. 7.10 that they could be in no kind of misery but the wicked would be ready straight to blaspheme and insult against religion and say Where is now their God As if they should say What is become of their religion now What get they by their great profession by their forwardnesse and running after sermons And certainly this is a chiefe cause why some good soules have fallen into strange afflictions some in one kind some in another some live in continuall pensivenesse and feares some fall into strong fits of desperation yea and into frenzy also some have beene so farre left of God in these fits as they have sought even to make away themselves even that God might make of these good soules his deare children stones of offence for some desperate sinners and enemies of the Gospel that live about them to stumble at and harden their hearts by in the hatred of religion to their owne perdition I will lay stumbling blocks before this people saith the Lord Ieremy 6.21 and the fathers and the sons together shall fall upon them the neighbour and his friend shall perish And thus you have seene the second reason of that severity God sheweth in this life towards his owne people even the respect hee hath unto other men whom hee is pleased to make them examples unto The third and last followeth which is indeed the chiefe of all even the respect the Lord hath to the quality and degree of his peoples sinne No marvell though God doe in this life shew more hatred and indignation against the sins of his own people then of any other for their sins are in sundry respects greater more hainous then the sins of other men One dead flye saith Solomon Eccl. 10.1 For so some of the best interpreters read it and so both the verbe of the singular number and the Apodosis or application of the comparison sheweth it ought to be read One dead fly doth cause the ointment of the Apothecary to send forth a stinking savour so doth a little folly him that is in reputation for wisedome and honour As if he had said One dead worke one wicked act will make a man that is of note for piety loathsome unto God and men yea the greater note he was of for piety the more odious and loathsome will sinne make him to be both unto God and men As the greatest candle and that that gave the most light will yeeld the filthiest savour if it goe out and become a snuffâ— I have written unto you If any man that is called a brother be saith the Apostle 1 Cor. 5.11 a fornicatour or covetous or an idolater or a railer or a drunkard or an extortioner with such a one not to keepe company no not so much as to eat with him which hee expressely permitteth to doe verse 10. with the fornicatours and other lewd men of the world that were not brethren And the Lord that commandeth his children to shew more detestation to the foule sinnes that Christians fall into then to the sinnes of other men doth himselfe doubtlesse loath them more then hee doth the sinnes of other men If you aske mee the reason of this why the sinnes of the regenerate are more heinous then the sinnes of other men I answer The reasons of this are
reward them oft that serve his providence in his justice for the ruine and destruction of men though they have no goodnesse in them at all it is no marvell though he reward them much more who by some goodnesse that is in them doe serve his providence in the preservation and welfare of men Secondly These civill vertues must needs be good things and such as God doth love and will reward because they are such things as God hath in his law commanded The Gentiles saith the Apostle Romanes 2.14 15. doe by nature the things contained in the law and shew the worke of the law written in their hearts As if hee should say These things doe evidently shew and declare that the law of God is written in their hearts You see then Beloved wee doe not discommend civill honesty wee doe not discourage naturall men from doing good workes wee doe not condemne all the workes of naturall men nor say that whatsoever they doe that are not religious is abominable and naught Nay wee heartily wish there were much more civill honesty in the world then there is Hee that is truly religious would bee ashamed that any naturall man should bee more honest then hee True religion is no enemy to civill and morall honesty nay it is a great nourisher and increaser of it It is a dangerous errour that most men are growne now unto to thinke it indiscretion and want of learning and judgement in a Minister to stand much in pressing of points of morality in his Sermon or in particular reproofe of such faults as are committed by men in their buying and selling and such like passages of their ordinary conversation and dealings one with another It is thought now adayes there is no divinity in this they goe besides their Text when they deale in these things No no beloved bee not deceived Those points that God in his Word standeth most upon wee must presse most in our ministery and those are these matters of your common practise It is a strange thing to observe how plentifull and particular and precise the Holy Ghost is in pressing men to deale justly in all their dealings with men even in weights and measures of all sorts You shall doe no unrighteousnesse in judgement saith the Lord Levit. 19.35 36 in mâ—â—eyard in weight or in measure Iust ballances just weight a just Ephah and a just Hiâ— shall ye have I am the Lord your God that brought you out of the land of Egypt And againe Deut. 25.13 16. Thou shalt not have in thy bag divers weights of one kind hee meaneth a great and a small Thou shalt not have in thine house diverse measures a great and a small one to buy by another to sell by But thou shalt have a perfect and a just weight a perfect and just measure shalt thou have that thy daies may bee lengthened in the land which the Lord thy God giveth thee For all that doe such things and all that doe unrighteously marke it I pray you all that doe unrighteously in what kind soever are an abomination unto the Lord thy God Marke also I pray you how much the Apostles in the New Testament doe presse upon Gods people in their exhortations that they would bee carefull to walke honestly Walke honestly towards them that are without saith the Apostle Paul 1 Thess. 4.12 And the Apostle Peter 1 Pet. 2.12 Have your conversation honest among the Gentiles And the Apostle Paul againe Phil. 4.8 Whatsoever things are honest think on these things As if he had said Be not forgetfull or carelesse of such things And Rom. 13.13 Let us walke honestly as in the day And in the following words he instanceth in some speciall points of dishonesty he would have them to take heed of It is dishonesty to be drunke yea to use rioting idle-company-keeping haunting and sitting at the ale-house to drinke or to game though a man bee never drunke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he It is dishonesty to use chambering and wantonnesse secret familiarity and dalliance with a woman lascivious speeches and gestures though a man never commit whordome Yea it is dishonesty saith the Apostle for a man to live in strife and envying to be a contentious person unpeaceable unquiet though he never oppresse or defraud or wrong his neighbour any other way Provide things honest saith he againe Rom. 12.17 In the sight of all men The word he useth there is worth the observing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if he had said Cast for this before hand take care of this that you do nothing that is dishonest that you faile not in any point of honesty by no meanes And he professeth Heb. 13.18 that this was a thing himselfe tooke much comfort in that he had a good conscience in all things willing to live honestly And what meaneth he by honesty Surely such duties of the second table which the light of nature teacheth men to make conscience of And why I pray you doe the Apostles stand so much upon commending honesty unto Gods people Surely for two causes First Because they knew that nothing would grace religion so much and win it credit in the eyes of all men as this would doe when they see that they that professe it are of honest conversation just men and faithfull and courteous and meeke and patient and humble and kind and mercifull men This reason the Apostle giveth 1 Pet 2.12 Having your conversation saith he honest among the Gentiles that where as they speake against you as evill doers they may by your good workes which they shall behold that is by your honesty such workes as they by the light of nature know to be good workes glorifie God in the day of visitation Secondly Because they knew that on the other side nothing doth make religion so odious and contemptible in the world nor so much harden the hearts of men against it as the want of honesty in such as doe professe it that they are guilty of such things as even by the light of nature all men may discerne to bee grosse and vile When the Canaanites and Perizzites had seene what the sonnes of Iacob had done to the Shechemites how they had broken their promise and covenant with them how cruelly and barbarously they had used them and all under a colour of zeale for their owne religion this made Iacob and his religion though alas he was farre from approving or consenting to this that they had done stink among the inhabitants of the land as himselfe saith Gen. 34. â—0 You see beloved what moved the Apostles to commend honesty so much unto Gods people in their times and surely the same reasons have moved mee to speake so much in the commendation of it unto you at this time Never was it more neglected by some professours of religion then now it is never did the Gospell receive more dishonour and reproach through the neglect of it then now it doth I beseech you
right hand of my righteousnesse And Vers. 14. Feare not thou worme Iacob thou that art so base and contemptible in thine owne eye I will helpe thee saith the Lord. Yea of all the faithfull those that are now before-hand so fearfull and weake have most promises of God that he will give them strength sufficient when the time of tryall shall come Out of weakenesse they were made strong as you heard Hâ—b 11.34 My grace is sufficient for thee saith the Lord to Paul 2 Cor. 12.9 for my strength is made perfect in weaknesse He giveth power to the saint saith the Prophet Esa. â—0 29 and to them that have no might he increaseth strength Certainly if Gods people would make use of their faith in making claim to these promises of God and challenging of him in humble prayer the performance of them unto themselves they could not be so tormented with slavish feares as they are The fourth and last corruption that much troubleth the best of Gods people is the hardnesse of their hearts they cannot mourne they say nor weep for their sinnes they are not sensible either of the judgements or mercies of God they cannot pray nor heare nor read nor receive with any feeling or affection at all See how Gods people complaine and were afflicted with this Esa 63.17 Why hast thou hardened our heart from thy feâ—râ— Now the best way that any soule can take to cure this stoninesse of the heart to make it soft and tender able to mourne kindly for sinne and to serve God with feeling and affection is to get assurance by a lively faith of Gods love to him in Christ and of the forgivenesse of his sinnes Foure notable experiments we have for this two in the old Testament and two in the new The first is that of Gods people mentioned in Ezek. 36.28 31. after that they were become Gods people and God was become their God and he had saved them from all their uncleannesses as you read Vers. 28 29. that is after that they were entred into the covenant of grace assured of Gods favour and of the forgivenesse of their sinnes then shall ye remember saith the Lord of them Vers. 31. your owne evill wayes and your doings that were not good and shall loath your selves in your owne sight for your iniquity and for your abominations Nothing hath that force to make a man loath himselfe for his sinnes as the knowledge and consideration of Gods love in the pardoning of his sinnes and the receiving of him into a covenant of grace and mercy that hath beene so extreamely unworthy of it The second experiment of this force of faith to soften the heart is that of Gods people whom the Prophet speaketh of Zach. 12.10 that they should mourne as one mourneth for his onely sonne and be in bitternesse as one that is in bitternesse for his first borne And the Prophet alledgeth two causes of this 1. The Spirit of grace that God had powred upon them that is the Spirit of adoption whereby God had assured their hearts of his favour and love in Christ. 2. The looking upon Christ whom they had pierced that is the weighing with themselves seriously what Christ had done and suffred for them And therfore also it is said they mourned for him they were in bitternesse for him It is the Spirit of grace and adoption assuring us of Gods fatherly love to us in Christ it is the weighing with our selves seriously how dearely Christ hath loved us that will make us mourne for sinne more than for any thing in the world all the terrours of the law all the judgements of God are of no force to soften the heart in comparison of this The third experiment of this is in Mary Magdalen Luke 7. Of her we read Ver. 38. that she had a very soft heart she was able to weep abundantly for her sinnes so abundantly as she could wash Christs feet with her teares And what was it that made her heart so soft Surely the knowledge and assurance she had of Christs marvellous love to her in pardoning her sinnes her so many and so hainous sinnes was that that did it as our Saviour plainely telleth us Vers. 43 48. The fourth and last example is that of Peter of whom we read Luke 22.62 that he had a most soft heart he was able to weepe bitterly for his sinnes And what was it that wrought so upon his heart That the Holy Ghost telleth us Vers. 61. The Lord turned and looked upon Peter and Peter remembred the Word of the Lord how he had said unto him before the cocke crow thou shalt deny me thrice When he considered the marvellous love of Christ to him that though he had so shamefully denied and forsaken him yet he was pleased still in the midst of all his troubles to think upon him to have care of him to turn himself about and cast a gracious eye upon him this brought Peter to remember what he had done this even broke his heart and made him weep abundantly And surely look what force a true and lively faith had in all these examples the same it would have in us if we did stir it up and make use of it as they did The true cause why our hearts are so hard is this that either we have no faith no assurance of Gods love to us in Christ or if we have it we make not use of it unto this work of softning our hearts For all that are in the covenant of grace reconciled to God in Christ have this promise given them of God Ezek. 11.19 which is also repeated 36.26 I will take saith the Lord the stony heart out of their flesh and I will give them an heart of flesh And if any of the faithfull when they are most troubled with the hardnesse of their hearts could make claime unto this promise and presse the Lord with it as he loveth to be importuned as you may see Luke 18.1 7 certainely they might have helpe against it And so much for the force that faith hath in the first part of our sanctification for the mortifying of sinne The second part I must leave till the next day Lecture CXLI On Psalme 51.7 Febr. 23. 1629. IT followeth now that I shew you likewise the force of justifying faith in the second part of true sanctification in making us partakers of the divine nature and renewing the image of God in our hearts in producing the fruits of the Spirit in us in the breeding and working of every saving grace When a man is once justified by faith in Christ is reconciled unto God through his bloud then shall he bring forth fruit unto God and never till then This will make the heart of a man fruitfull in holinesse and righteousnesse and nothing but this will ever be able to doe it For the first that is to say that faith will make the heart fruitfull we have a plaine proofe in that speech of the
that none shall receive benefit by the death of Christ but such only as doe beleeve in him God so loved the world saith our Saviour himselfe Ioh. 3.16 That he gave his only begotten Sonne that whosoever beleeveth in him should not perish but have life everlasting And it is certaine that all men have not faith as the Apostle speaketh 2 Thes. 3.2 Nay it is evident that there be but very few of them that live in the Church and professe the truth that have true faith And when thy conscience shall be awakened beloved thou wilt finde that there is in thee an evill heart of unbeleefe as the Apostle calleth it Heb. 3.12 that there is no one sinne that thou art more strongly inclined to then to infidelity that though now in the time of health and peace thou thinkest it the easiest thing in the world to beleeve in Christ it is a matter of of extreame difficulty to beleeve aright Two evident reasons there are for it First All men are by nature utterly unable to beleeve There is in the bloud of Christ a fountaine opened to us by the Gospell for sinne and for uncleannesse as the Prophet speaketh Zach. 13.1 And if we could get into that fountaine if we could make use of and apply to our selves the water of that fountaine certainely it would cleanse us perfectly from all our sinnes But alas we are like unto that poore impotent man that lay at the poole of Bethesda Ioh. 5.7 he knew well enough that if he could have got into the poole so soone as the Angell had stirred the water he should have beene perfectly cured but he could not of himselfe get into the poole And so is it with every one of us by nature the fountaine of Christs bloud is able to cleanse us throughly from all our sinnes and this fountaine is by the Ministery of the Gospell opened even unto us it is not shut against any of us none of us are barred or excluded from it but though it be thus opened we cannot get into it of our selves No man can come to mee saith our Saviour Ioh. 6.44 Except my Father which hath sent me doe draw him The Lord must by his spirit change our hearts he must draw us unto Christ by his mighty and out stretched arme and make us able to beleeve in him or we shall never come unto him Yea the Apostle calleth this Eph. 1.19 a worke of the exceeding greatnesse of Gods power that any man is made able to beleeve in Christ aright And this helpe this grace God doth not vouchsafe to all he draweth not all but whom it pleaseth him The winde bloweth where it listeth saith our Saviour Ioh. 3.8 So is every one that is borne of the Spirit The Sonne quickneth whom he will saith hee Ioh. 5.21 Nay hee vouchsafeth this mercy but to few Who hath beleeved our report saith the Prophet Esaâ— 53.1 And to whom is the arme of the Lord reveiled And this is the first cause why so few doe truely beleeve The second is this that some are through Gods just judgement upon them for some former sinnes smitten of God with a supernatuall inability to beleeve Therefore they could not beleeve saith our Saviour out of the Prophet Esay Ioh. 12.39 40. because God had blinded their eyes and hardned their hearts Oh then beloved seeing there be so few in comparison that shall have any benefit by Christ it standeth us upon to take heed we be not deluded any longer with a conceit of the common interest that all men have in Christ but diligently to enquire whither wee our selves be of that small number or no whether we can finde in our selves those notes whereby Christ hath marked his owne sheepe and whereby hee will owne them for his Certainely as the Lord himselfe knoweth them that are his as the Apostle speaketh 2 Tim. 2.19 so he hath set that marke upon them as whereby themselves also may know that they are his I know my sheepe saith he Ioh. 10.14 And I am knowne of mine Wee know saith the Apostle 1 Ioh. 4.13 that we dwell in him and he in us O what a happinesse is this to a Christian to be sure of this And on the other side what sound comfort can a man have in life or death if he be not sure of this Alas the more confident that any man is of his interest in Christ the more wofull will his case bee if when hee shall appeare before Christ Christ will not owne him because he findeth not his marke upon him or if when his owne conscience shall be awakned he shall looke and search for Christs marke upon himselfe and cannot be able to finde it When Christ shall say to them that were confidently perswaded that they had great interest in him I tell you I know you not whence you are depart from me as we read Luke 13.27 28. he will one day say to many such persons there shall bee weeping and gnashing of teeth saith our Saviour If you aske mee What marke is that Christ useth to brand his sheepe withall whereby he will owne them and whereby themselves may know that they are his I answer It is his holy Spirit which he giveth to all that truly believe in him He that is joyned to the Lord saith the Apostle 1 Corinth 6.17 is one spirit As if he had said He hath in him the very same spirit that is in Christ. If any man have not the spirit of Christ saith the Apostle Romans 8.9 hee is none of his Therefore also is the holy Spirit called the Lords seale that he setteth upon his and whereby he doth use to marke them After ye believed in Christ saith the Apostle Ephes. 1.13 ye were sealed with the holy Spirit of promise When once a man findeth that he hath this seale this marke upon him he may confidently and comfortably conclude that certainely he is Christs and Christ is his and till then hee can never know it Hereby wee know saith the Apostle 1 Iohn 3.24 that he abideth in us by the spirit which he hath given us and 4.13 Hereby we know that we dwell in him and he in us because he hath given us of his spirit But may not this marke be counterfeited will you say May not a man easily mistake and be deceived in this and thinke he hath the Spirit of Christ when he hath it not indeed I answer Yes that hee may or els wee should not bee so oft and so earnestly charged as we are 2 Corinth 13.5 to examine our selves to prove our owne selves and Galat. 6.4 Let every man prove his owne worke But yet by the fruits and effects of the Spirit that he findeth in himselfe the true believer may certainely know that the Spirit of Christ doth dwell in him indeed I have oâ—t had occasion heretofore to speake of sundry fruits of faith and effects of the Spirit whereby he that is in Christ and hath
thou art that art most bitter and violent of either side then art thou certainly thy selfe most wilfully blinde And I doe assure thee in the name of the Lord and by good warrant out of his word that if thou canst not unfeignedly love every one that truly feareth God whither he conforme or not conforme if thou canst not bewaile and strive against these hard conceits thou hast beene wont to entertaine against such thou canst have no comfort at all in thine owne estate before God Let there be no strife I pray thee saith Abraham unto Lot Gen. 13.8 betweene mee and thee for we are brethren And it is noted by the Holy Ghost Verse 7. for a circumstance that did much aggravate the sinne of Lot and the griefe of Abraham for that variance that the Cananite and the Perizzite dwelt then in the land Certainely all that truly feare God are brethren And have not we Cananites and Perizzites enough in our land Papists and Atheists and profane persons that doe mortally hate us all that have any true feare of God in us and rejoyce much in our variances Or is the number of them that truly feare God so great that we must dishearten and weaken one another by nourishing heart burning and discord among our selves But the time will not permit me to enlarge my selfe in this point as I desire to doe I will therefore conclude my speech with the words of the Apostle Iam. 5.9 Grudge not one against another brethren lest yee be condemned Lecture CXLIV On Psalme 51.7 August 2. 1631. IT followeth now that we proceed unto the second of those foure effects and fruits whereby a man may certainly know whether he hath the spirit of Christ and consequently whether he hath Christ and is by his death and obedience perfectly justified in the sight of God and that is constancy in Religion This is then the Doctrine that I am now to insist upon That he that hath the spirit of Christ in him will be constant in his Religion above all things Now before I give you the proofe of the point I must explaine first and prevent the mistaking of it by answering three questions and removing three doubts that may rise in your mindes against it First You may aske me Is it a certaine note of a man that hath the spirit of Christ to be constant in his religion I answer No unlesse it be the true Religion that he doth professe It is indeed a morall vertue and one of the best things that are to be found in a naturall man to be constant in his Religion be it true or false And so the Lord noteth it to be Ier. 2.10 11. Passe over the isles of Chittim and see and send unto Kedar and consider diligently and see of there be such a thing and to be found even among them hath a nation hath any nation changed their gods As if he should have said Hath not even the light of nature discovered thus much unto all nations that it is a shamefull and odious thing for a people to be variable and unconstant in their Religion But my people have changed their glory their Religion he meanes For this constancy in a mans Religion which he is perswaded is true though it be false argueth a zeale of God in him though it be not according unto knowledge And that the Apostle speaketh of you know Ro. 10.2 as of a good thing iâ— it selfe as of one of the best things that can be in a naturall man But yet this is no signe of grace no fruit of the spirit of Christ to be constant in an erroneous and false way It was no commendation either to Ieroboam himselfe or to Iehu or to any other of the Kings and people of Israel that they abode even to the dissolution of that state in that Religion that Ieroboam did at the first establish and would by no meanes be drawne to forsake it The children of Israel saith the Holy Ghost 2 King 17.22 walked in all the sinnes of Ieroboam that he did they departed not from them This constancy in their Religion is oft mentioned in the story to their great shame and reproach It is no praise at all nor signe of grace in a Papist or any other Heretick or Schismatick whatsoever that they have beene constant in their Religion even unto death It is not the punishment that a man indures but the cause for which he suffers that maketh him a Martyr It is not constancy but obstinacy in a man to abide so resolute and unmoveable in any errour as he will admit of no meanes that may informe him better to be like the aâ—afe Adder Psal. 58.4 5. that stoppeth her eare which will not hearken to the voice of the charmers charming never so wisely Yea it is not only a great sin but a fearefull judgement and curse of God too He hath blinded their eyes saith our blessed Saviour Ioh. 12.40 and hardned their hearts that they should not soe with their eyes and understand with their hearts and be converted and I should hâ—â—le them So that when I say constancy in Religion is a note of him that hath the spirit of Christ I meane constancy in the true Religion It is the cleaving to the truth of God that is such a note But then you will aske me secondly How shall I know in that great difference of opinions in Religion that is in the Church and that even among learned and good men too which is the truth Whether that that I hold and professe bee the truth that so I may constantly hold it and cleave unto it When our Saviour had said Ioh. 18.37 38. and it was that good confession that the Apostle 1 Tim. 6.13 saith he witnessed before Poncius Pilate to this end was I borne and for this cause came I into the world that I should beare witnesse unto the truth Pilate said unto him what is truth And certainly wee have many now that were borne and bread in the Church that know no more what the truth is then Pilate did but like men utterly ignorant and unsetled in Religion are as ready to say as he he was What is truth Now to these men I answer with the words of our Saviour Ioh. 17.17 Sanctifie them with thy truth thy word is truth If that Religion that thou professest be no other then that which God hath taught thee in his holy word then is it doubtlesse the true Religion If thou holdest nothing in Religion but that thou canst warrant and prove by Gods Word then holdest thou the truth and thou must hold it fast and cleave constantly to it It is the word of truth Eph. 1.13 it can never deceive thee Thy testimonyes are very sure saith David Psalm 93.5 This sacred booke of the holy Scriptures and writings of the Prophets and Apostles is the foundation upon which God buildeth his Church as the Apostle teacheth us Eph. 2.20 If thou
regenerate may fall fearefully into odious sinnes 8 Why the Lord suffers his people to fall 9 10 The best have therefore great cause to feare 10 11 Means to keep us from falling 11 Take heed of declining in the least matters 795 When they are fallen they cannot rise up again of themselves 13 Comfort against tentations of falling away 352 357 Differences between the falls of the elect and others 355 556 Their sinne is great that rejoyce to heare and speak of them 552 And theirs that embolden themselves to sin by them 554 557 Why the falls of the godly are recorded in the Word 555 Family True converts will have a care to reforme their families 288 630 Such as have children and families are charged with the soules of them 289 481 Must answer for their open proâ—anenesse and contempt of religion 711 Fast. Humiliation necessary in every fast and for what causes we should be humbled 311 313 Feeling A man may be in the state of grace and highly in Gods favour though be feele is not nor have the comfort of it 140 141 Feare of God That may be well done that is done cut of feare of Gods judgements 387 But it must be such a feare as is mixed with love 388 A man may be subject to slavish feares and yet truly love God 392 Reasons of it 393 394 We must strive against these feares 395 6 Means to overcome them 396 734 735 He that is in the state of grace must be affraid to sin 569 570 Must feare every degree of sin must continue in this feare Ibid Faith the root of it 741 Freedome of will How dead we are by nature 305 517 518 Wicked men have no true desire nor wiâ—l tâ— have grace and to be saved 454 455 Wicked men may forbeare many sinnes and doe much more good than they do 457 He that doth what lieth in him is nearer to salvation than another naturall man 458 The naturall man is able to â—â—ve to men and to himselfe but not to God 518 G. God HIs omnipresence and omniscience 221 222 His holinesse 222 His Maiesty 223 His goodnesse and bounty 224 Gods love Wicked men are perswaded God loveth them and hee doth indeed with a common love 398 Faith assures us of Gods speciall love 400 Rest not in common favours but get assurance of Gods speciall love 401 402 687 688 Motives to seeke for assurance of Gods speciall love 402 406 Meanes to get it 406 c Grace We are bound to give God thanks for his restraining grace in others 337. In our selves 339 Saving grace is of a permanent and durable nature 428 Gospell The preaching of the Gospell is the outward instrument whereby the Spirit workes sanctification 732 H. Hearers TO love and reverence Gods Ministers 22 167 What Ministry they should most prize 22 23 Yet must they esteeme reverently of the meanest faithfull Minister 23 Reprooâ—e of hearers that love not their Ministers person 24 That discourage their Ministers 480 That regard not his Ministry 24 169 The danger of such as neglect to heare 26 That heare without profit 27 528 Many complaine without cause they cannot profit by the Word 528 What the true causes are men profit not by the Word 529 What they must do that have long enjoyed the Ministry of the Word and cannot profit by it 530 Hearers must examine what they heare 790 How wee may heare with profit 30 c. 742 1. What we must do before 30 35 792 2. What in hearing 35 39 3. What after 39 44 Resort to Ministers for resolution 43 Heart Grosse sinnes harden the heart 14 15 16 Hardnesse of heart a â—earefull judgement 16 Meanes to deliver and preserve us from it 16 17 735 Make conscience of the first stirâ—ings of thy corruption there 317 When God hath a mans heart it is a signe of uprightnesse 438 c. 463 Signes that the purpose and desire of the heart is right 465 Honour Whom God accounts truly honourable 286 Hope A sound hope that when wee shall die wee shall goe to heaven a speciall meanes of patience 270 Signes of a true hope 271 Humiliation The knowledge of our naturall corruption is of great force to humble us 308 We have cause to be humbled when wee have performed our best duties 309 When we go before God in prayer Ibid. Specially at fasts 311 And at the Sacrament 574 Seeking assurance of Gods favour with an humbled soule is a speciall meanes to obtaine it 408 647 Humiliation for sinne a speciall meanes to obtaine sanctified knowledge 498 He that is in the state of grace â—ath more cause to be humbled for his grosse sinnes than any other man 573 Foure benefits of â—ound humiliation 574 The humbled soule most capable of mercy 647 648 None fit to receive Christ but the humble and such as find themselves utterly void of all grace 691 Hypocrisie The best are apt to suspect themselves to be hypocrites 460 Comfort for such 461 Many things in an hypocrite better than in any meere naturall man 697 An hypocrite may go farre 698 c. The good things in them not to be misliked and scorned 699 In some respects the hypocrite is worse and in worse case than the open profane person 719 Signes of an hypocrite 720 c I. Idlenesse A Great sinne for any man to live idly and un-profitably 125 Idolatry It is a good thing and pleasing to God to hate Idolatry 712 714 Ignorance Is a sinne that much provokes God 494 It is a signe one is under Sathans power 496 Such a one easily seduced Ibid. Such an one is full of doubts and feares 497 Infants Every Infant so soone as it is borne or conceived is guilty of sin in the sight of God and deserveth to be damned 277 In what respects called Innocents Ibid. And said to be holy 278 How severe God hath beene in his judgements towards some Infants 279 280 The originall corruption of Infants consists in three things Ibid Observe Gods judgements on them 281 The sin that is in Infants is derived to them from their parents 282 Infidelity The hainousnesse of that sin 146 147 Notwithstanding Infidelity discerned and bewailed a man may trust in Gods mercy 648 682 Infirmities Foure notes to discerne a sin of infirmity from a reigning sin 709 Ioy. The humble-hearted man hath great cause of Ioy. 138 Gods children have cause to be comfortable and to serve God with alacrity 364 365 He that truly believeth he is justified by Christ must needs rejoyce in him 675 c. Their great sin that do not 680 Iudgements of God The Lord sheweth his severity more in this life against the sinnes of his owne people than of the wicked 1. He afflicts all them 2. Begins with them 542 543. 3. He usually makes them examples 544. 4. His judgements are wont to be heavier and sharper on them 545 This be doth to keep them from sin and perdition 546 He getteth himselfe glory