after Sermons these holy brethren that stand so much upon sincerity and can abide nothing that savours of Popery these precise fooles that must be singular forsooth that dare not sweare by small oathes were all well taxed to day We see they are no better than hypocrites all these things have beene found in hypocrites we heare Let no man I say say so For though these things have beene found in some hypocrites yet are they no signes to know an hypocrite by neither are they all hypocrites that do thus neither is an hypocrite that doth thus an hypocrite for that cause because he doth thus But thou in scorning any man for this very thing because he maketh profession of religion because he goeth to Sermons because he useth prayer and so seemeth more holy than his neighbours because he is scrupulous in the smallest thing that he thinketh to be a sinne bewrayest the profanenesse of thine owne heart and openest thy mouth against heaven as the Prophet speaketh Psal. 73.9 All these five things that I have instanced in are such things as God is highly pleased with and hath promised great reward unto as I will shew you particularly First It is a singular good thing to love and delight in the sound Ministery of the Word and such a thing as a Christian may take much comfort in Great peace have they saith David Psal. 119.165 that love thy Law And by the Law and Word of God the same thing is meant throughout that Psalme and nothing shall offend them And on the other side That man can have no true goodnesse in him that hath no love to the Word that careth not for it For faith commeth by hearing of the Word as the Apostle saith Rom. 10.17 Yea he must needs be in a most wofull estate though he feele it not For He that turneth away his eare from hearing the Law saith the Holy Ghost Prov. 28.9 even his prayer shall be abomination And what shall other his actions be if his prayer be so Secondly It is a singular good thing also to use prayer constantly The Holy Ghost praiseth Cornelius for this Acts 10.2 that he prayed unto God alway As if he should have said He kept a constant course in prayer He that useth it must needs receive a blessing from God by it This is so ordinary a thing with God to blesse them much that pray much that our Saviour saith Matth. 7.8 Every one that asketh receiveth It is said of Obed-Edom 2 Sam. 6.11 that while the Arke of God continued in his house the Lord blessed him and all his houshold And the blessing that he received by it was so sensible and apparent that others were able to take notice and to tell David of it It was told to David saith the holy story 2 Sam. 6.12 that the Lord had blessed the house of Obed-Edom and all that pertained unto him because of the arke of God And certainly there is no family where prayer and Gods Worship is constantly used morning and evening but the whole family useth to receive a blessing by it Yea God hath been wont to shew such respect unto this duty that he hath oft rewarded it and given a blessing unto it a temporall blessing I meane not onely when it hath beene performed by his owne faithfull servants with a good heart but even when it hath been used also by such as have had no truth of grace in them at all As appeareth in the example both of Iehoabaz the King of Israel 2 King 13.4 5 and of the mariners Ion. 1.14 15. And on the other side as they can have no true goodnesse in them but are Atheists in heart that use not to pray Psal. 14.14 The foole hath said in his heart there is no God He calleth not upon God so the many houses where no prayer is used seeme to prosper as well as any other doe yet certainly God hath given sentence already against them in that Propheticall prayer which we read Ier. 10.25 Powre out thy fury upon the heathen that know thee not and upon the families that call not on thy Name There wanteth nothing but that God give order for the execution of this sentence which he hath already given against them which how soone and in what manner he will doe it is knowne onely to himselfe no man can tell Lecture CXXXV On Psalme 51.7 Decemb. 22. 1629. IT followeth now that we confirme the same unto you in the other three particulars And for the third Although there be as I shewed you some hypocrites that seeme to be strict observers of the Sabbath Day yet is that no signe of an hypocrite neither is the conscionable and precise observation of the Sabbath to be misliked ever a whit the more for that For it is a singular good thing to be strict in the observation of the Sabbath and such a thing as God is highly pleased with and hath been wont to reward wheresoever he findeth it I will give you a full proofe of this in one particular To keepe a bodily rest upon that day from all our owne workes is but one particular that is required of us in the observation of the Sabbath Nay that is as I may say but the outside of the commandement and concerneth onely the outward man the outward and bodily observation of it Of the fourth commandement as well as of all the rest that may truely bee said which the Apostle speaketh Rom. 7.14 of the whole Law We know saith he that the law is spirituall The spirituall observation of it by the inward man when wee call the Sabbath a delight the holy of the Lord honourable as the Prophet speaketh Esa 58.13 That is When wee can joy in that day as in the Lords owne holy Day and esteeme it in our heart a farre greater and more honourable Day than any other day keeping the rest and performing the duties of the Day cheerefully reverently conscionably spiritually This spirituall observation of it I say by the inward man is the chiefe thing that God requireth of us in the fourth commandement The outward and bodily observation of it which may bee performed by a man that hath no truth of grace in him at all is nothing in Gods account in comparison of this And yet of this bodily observation of the Sabbath by the outward man the resting from our owne workes is but the least part The exercising of our selves upon that day in doing of the Lords worke the spending of it in such holy duties both publike and private as may breed and increase grace and sanctification in us is a greater matter and more pleasing to God a great deale than that is No man may think hee hath kept the Sabbath well because hee resteth from all the labours of his calling upon that Day So farre forth the bruit beast thy oxe and thy horse keepeth the Sabbath as well as thou For so is the expresse commandement Deuteronomie 5.14 Neither thy
oxe nor thy asse nor any of thy cattell shall doe any worke upon that Day Of thee that art a man and a Christian man God requireth more than so Hee will have thee not onely to rest from thine owne labours but to spend the Day so farre as thy bodily necessitie will permit in such religious duties as may make thee a more holy and a better man The Hebrew word Sabbat from whence the Sabbath Day received the name signifieth not such a rest as wherein one sitteth still and doth nothing as the word Noach doth but onely a resting and ceasing from that which hee did before So God is said Genesis 2.2 to have rested the seventh Day not that hee rested from all workes For My Father worketh hitherto and I worke saith our Saviour Iohn 5.17 but because he rested from all the worke that hee had made as Moses saith there As if hee had said Hee rested from creating any thing more And so wee likewise are expresly commanded to rest upon the Sabbath not from all workes but from such workes as we did and might doe upon the six dayes God never allowed us any day to spend in idlenesse and doing of nothing specially not that day But hee hath appointed us workes and duties for that Day which hee would have us as carefull to goe about them as we are upon any other day to goe about the workes of our calling and when wee are at them to performe them with every whit as much diligence and care to doe them well as wee doe any worke wee take in hand upon the six dayes Let no man say what would you have us to doe if we may do no businesse upon the Sabbath Would you have us spend the time in sleeping or talking or sitting at our doores or walking abroad How would you have us passe the time for the whole day To such a one I answer Thou hast so much worke to doe as if thou wert as thou shouldst bee thou wouldst complaine that thou wantest time to doe it And yet this worke that God hath enjoyned us to spend this day in hath such interchange and variety in it as no good hearth hath cause with those carnall professours Malachy 1.13 to snuffe at it and to cry behold what a wearinesse it is how â—edious and toylesome a thing it is to keepe the Sabbath as these men would have us to doe But the true Christian findeth just cause to call the Sabbath a delight as the Prophet speaketh Esa 58.13 for all this worke and labour that God hath enjoyned us in it Wee have publike duties to performe on that day in Gods house And both the family-duties and secret duties which wee are bound to performe every day are by the equity of that law Numbers 28.9 10. to bee doubled upon the Sabbath Day And in very deed the Lord hath for that very cause chiefly commanded us to rest from all our owne worke upon the Sabbath Day that wee might the better attend upon and profit by these holy workes these duties of piety and religion which are the proper workes of that Day For that is the chiefe end that the Sabbath was ordained for Remember the Sabbath Day to keepe it holy saith the Lord in the fourth commandement Exodus 20.8 And Deuteroâ—omie 5.12 Keepe the Sabbath Day to sanctifie it And I gave them my Sabbaths saith the Lord Ezekiel 20.12 to be a signe betwixt mee and them that they might know that I am the Lord that sanctifie them As if hee had said Hee remembreth not nor keepeth the Sabbath he regardeth it not nor careth for it how strict soever he be in resting from his owne labours that keepeth it not holy that spendeth in not in such religious duties as wherein we may know and feele by experience that it is the Lord who by his ordinances doth sanctifie him who doth both begin and increase grace in his soule And yet though this be so though the bodily observation of the Sabbath and that that is performed by the outward man onely bee nothing in Gods account in comparison of the spirituall observation of it with the heart and inward man and though our resting from our owne labours in that Day bee the least part even of the outward and bodily observation of it Yet see what account the Lord maketh even of that and how highly he is pleased with it This will sufficiently appeare unto you in that promise the Lord hath made unto it Ier. 17.24 26. wherein he plainly declareth that the flourishing estate both of Church and Common-wealth dependeth greatly even upon this even upon the strict observing of the bodily rest from our owne workes upon the Lords holy Day Two things are to be observed in this promise 1. The duty unto which the promise is made ver 24. If ye diligently hearken unto me saith the Lord to bring in no burden through the gates of the City on the Sabbath Day but hallow the Sabbath Day to doe no worke therein As if hee should say If ye carefully looke to this that no burdens no carriages goe in and out at the gates of Ierusalem on the Sabbath Day that the Sabbath may be but so farre hallowed that no worke be suffred to be done upon that Day You see the promise is made even unto the bodily rest even unto so much as an hypocrite and carnall man may performe and which every Magistrate and Master and Father hath power to compell such unto as are under their government Even to this I say the promise is made Then secondly observe the blessing and reward that is promised even unto this and that is twofold The first concerneth the common-wealth and civill state Verse 25. Then shall there enter into the gates of this City Kings and Princes sitting upon the Throne of David riding in chariots and upon horses they and their Princes the men of Iudah and the inhabitants of Ierusalem and this City shall remaine for ever As if he should say I will maintaine the honour and dignity the wealth and strength the peace and safety of this State and Kingdome The second blessing that is promised concerneth the Church and State of Religion Verse 26. And they shall come from the Cities of Iuda and from the places about Ierusalem c. As if he should say My solemne assemblies shall be duly frequented there shall be no sects and heresies no schisme or separation I will continue mine owne worship and the purity of my holy Religion among you You see beloved by this one place how much God is pleased even with the outward rest from our owne works upon the Sabbath Day and what a happinesse it would bring both to the Church and Common-wealth if even that were observed On the other side it is worth the noting how all publike judgements and common calamities that ever befell Gods people are imputed by the Holy Ghost to no one sinne more than to the profanation of
specially in such as are publike Therefore wee shall finde that the Lord calleth the Sabbath Levit. 23.2 a holy convocation as if it were nothing else as if the whole day were to be spent at Church and in keeping of holy assemblies And indeed that place proveth well that as much time should be spent on that day in Gods publike worship as the conveniency and edification of the Church will well permit And for this we have the example of our blessed Saviour who though he was able to spend the day in private duties of piety a thousand times better then ever any other man was and though also the Church assemblies that he had then to goe to were never a whit better but worse a great deale then ours are yet it is said Luk. 4 16. His custome was to goe to the Synagogue to the Church every Sabbath day And yet though as I said before our Church assemblies be as well frequented in this Towne by many as in any other place and though there be never a Popish recusant amongst us yet shall you hardly finde in any place more Atheist recusants more that doe seldome or never come to Church that doe so ordinarily and constantly serve the Devill in the Ale-house when we are serving God here in his house then are to be found in this Towne And for the third and last branch of the commandement that injoyneth us to rest from all our owne workes upon the Lords day you shall hardly finde I beleeve such open profession of profanesse and contempt of the Sabbath in children and youth in all the country as in this Towne You teach them to keep the Lords holy day just as your selves use to keepe these holy dayes with more misrule and riot then you use at any time of the yeare besides and as all the Israelites did keepe holy day to the golden calfe Of them it is said Exod. 32.6 That they sat downe to eate and to drinke and rose up to play and Verse 17. It is said that in their sporting and playing they kept such a shouting and noise as Moses when hee heard it wondred what it should meane And surely amongst our youth such a shouting and hollowing may be heard as a man would thinke there were some Bull or Beare baited in our streets every Sabbath day Hath God threatned to burne that Towne with unquenchable fire where men are allowed to doe the worke of their callings upon the Sabbath day as you have heard out of Ier. 17.27 and doe you thinke he can endure to see his Sabbath or any part of his Sabbath spent in ryoting and disorder Specially so openly and with so high a hand No no be not deceived God will not be mocked he hateth ryoting on the Sabbath much more then he doth working on the Sabbath As is plaine by Esa. 58.13 Where in one verse he nameth and forbiddeth twice the following of our pleasures as the chiefe profanation of the Sabbath day I know some of you will thinke this to be great indiscretion in me to preach thus against childrens faults But to these I have two things to answer First that God maketh not so light account of childrens faults specially not of their profanesse and contempt of Religion as you doe And if you did believe the Scriptures and were not Atheists in heart when you read in 2 Kings 2.23 24. what befell the children of Bethel you would be of my mind Secondly In speaking of these faults in the youth I doe not so much reproove them as the profanenesse of their parents and governours that keepe them not in but suffer them to do so yea of the Officers also that have power and authority to redresse these things and doe nothing in it If the names of these children and servants were taken as it is fit they should bee many of them would bee found to bee the children of such parents servants of such masters as would bee thought to bee very honest men and good Christians too It is the hypocrisie and profanenesse of these parents and masters that is the cause why their children and servants doe so The fourth commandement though it do concerne and bind all men yet is it given in charge chiefly to parents and masters of families as is plaine by the words of it Exodus 20.10 I tell thee thou art to answer for the breach of the Sabbath that is committed by any stranger thou receivest into thy house and much more then for that that is done by thine owne child and servant When Nehemiah saw how the Sabbath was profaned in Ierusalem by buying and selling of victuals it is said Nehemiah 13.17 hee contended with the Nobles and Governours of Iudah and blamed them for it And bee yee sure God will one day contend with you whosoever you be that have authority and power to redresse these things and doe it not he will charge you with all this Wee have heard of a ruler of the Synagogue Luke 13.14 that could not see the people doe that which hee thought to bee a profanation of the Sabbath without great indignation O that our Magistrates and inferiour officers that our parents and masters of families had but some of his zeale for the Lords Sabbath that they could not without indignation see or heare of the prophanation of it Then should we doubtlesse have no such buying and selling such loading and travelling no such disorder and hooting in our streets no such ordinary absenting from the Church-assemblies no such sleeping and snorting in our Church on the Sabbath Day as we ordinarily have Lecture CXXXVII On Psalme 51.7 Ian. 5. 1629. IT followeth now that we proceed to prove that the two last points of goodnesse that I told you are to be found in some hypocrites are likewise in themselves very good things and never a whit the more to be misliked because they are found in some such men And for the fourth of them To love the sincerity and purity of Gods holy religion and worship and to hate idolatry with all false worship is certainly a good thing and highly pleasing unto God For the first of these No man is to be blamed for desiring to see warrant in the Word for whatsoever hee doth as a worship and service of God especially or for being afraid to do that which hee can see no warrant for in the Word of God In nothing are wee so precisely tied to the direction of the Word as in the matters of the worship of God The charge that is given us Deut. 12.32 What thing soever I command you observe to doe it thou shalt not adde thereto nor diminish from it that is neither doe more nor lesse than I have commanded that charge I say concerneth the matters of Gods worship principally And how highly this pleaseth God when we doe nothing to worship him by but that onely that he hath given us direction for in his Word is evident by the reason of the
lesse then rebellion and stubbornesse then witchcraft and idolatry You will say then that by this doctrine all sins are alike Hee that to relieve his extreme necessity stealeth a sheepe breaketh Gods commandement aswell as he that killeth his owne father And is there no difference betweene these sins I answer Yes verily some sins are farre greater then others are 2 King 3.2 Iehoram the son of Ahab wrought evill in the sight of the Lord but not like his father and like his mother His sins were great but not so great as theirs Our Saviour telleth the Pharisees that some sins in comparison of others are like gnats and some like camels Mat. 23.24 And though the least in it owne nature doe deserve eternall torments and foolish man cannot comprehend how there can be any degrees any Magis or Minus more or lesse in those torments that are eternall and infinite yet the eternall God knoweth how to make degrees and differences even in those eternall torments And though the torments that the least sinner shall endure in hell be infinite and such as no tongue can expresse no heart can conceive how great and intollerable they will bee There shall bee nothing but weeping and gnashing of teeth Luke 13 28. There the worme never dyeth nor the fire never goeth out Mar. 9.44 Yet will the Lord inflict greater torments on such whose sins have beene like camels and lesser upon those whose sins have beene like gnats Hee knoweth how to beate the servant that knew his masters will and did it not with many stripes and him with fewer that did it not because he knew it not Luke 12.47 48. to make the torments of Chorazin more intollerable then those of Tire and Sidon Mat. 11.22 Some sins yee see then are greater then other some But what is it that putteth the difference betweene sins What are the weights and ballances wherein sins are to bee weighed if wee would know which are the heaviest and which are the lightest sins Not the opinion of men of the world of the multitude of the time nor the censure and punishment that men doe passe and inflict upon sin For so in times past it should have beene a greater sin to eate flesh upon a friday then to breake many of the commandements of God and in any man not to keepe the day of Christs birth holy in a solemne manner should be a greater sin then to break any one of Gods commandements as than to steale to commit adultery or idolatry or blasphemy either These are therefore false weights and ballances to judge of the greatnesse or smallnesse of sins by But by the weights of the Sanctuary by the word of God onely this is to bee judged of And this is the rule that Gods word giveth us to judge which are the greatest sins The more directly any sin is committed against God the more contempt is done to God by it the greater the sin is As the sin against the holy Ghost is the greatest sin of all sins because it is most directly committed against God hee that committeth it sinneth of meere malice and despite against God Hee doth despite unto the spirit of grace as the Apostle speaketh Heb. 10.29 So every other sin the neerer it commeth to it the more directly it is committed against God the greater the sin is And from this generall rule these three particulars will follow First That the sins of the highest degree against the first table are greater then those of the highest degree against the second So Samuel speaketh of witchcraft and Idolatry as of the greatest sins 1 Sam. 15.23 Rebellion is as the sin of witchcraft and stubbornesse is as iniquity and idolatry So our Saviour calleth the first table the first and the great commandement Mat. 22.38 Secondly That sins committed against knowledge are greater sins then those that are committed out of simple ignorance because there is greater contempt done to God by them then by the other See this in a sin of omission Iames 4.17 To him that knoweth to do well and doth it not to him it is sin As if he had said to him it is sin with a witnesse See it also in sins of commission Pauls blasphemy and persecution was in respect of the deed it selfe a farre greater sin then the sin of that man was that gathered sticks upon the Sabbath day And yet Paul found mercy with God because he did it ignorantly as himselfe saith 1 Tim. 1.13 Whereas the other found no mercy with God as we see Numb 15.35 because he did it against his knowledge presumptuously How may that appeare will you say Surely he and all the congregation knew well how strictly a little before God had enjoyned a precise rest even from gathering of Mannah upon the Sabbath day Exo. 16.23 yea from doing any worke even about the making of the tabernacle yea or kindling a fire in any of their tabernacles upon the Sabbath day Exod. 15. â— 3. And yet would he doe this he sinned against his knowledge he sinned presumptuously Therefore is this story brought in by the holy Ghost immediatly upon the law that God had made against presumptuous sinners as a sanction and ratification of that law Numb 15.30 32. O thinke of this you that at this day do so presumptuously profane the Lords Sabbaths not by gathering a few sticks but by following your profits and pleasures on that day with the neglect and contempt of Gods house and worship The spirit of God wrought that love in Davids heart to the house of God that he professeth Psal. 84 10. He had rather be a doore-keeper in the house of his God then to dwell in the tents of wickednes And what spirit is it that maketh you to hate and loath the house of God as you do that maketh you so farre in love with the tents of wickednes I mean the ale-houses the most of which if any houses under heaven may well be called the tents of wickednes as you are that you cannot be drawn from these tents of wickednes into the house of the Lord no not upon the Lords day you cannot pretend ignorance for your sin no more then he that gathered sticks upon the Sabbath day could you sin against your knowledge as he did you sin presumptuously as he did yea your sin is worse then his was 1. Wee read not that he did this in the time of Gods publike worship as you do 2. He spent not his time so ill in gathering sticks as you do in swilling and gaming upon the Sabbath day 3. He drew not other lewd companions to joyne with him in his sin as you do And yet God met with him he died without mercy as you have heard for his sin be you sure the Lord will meet with you also one day and unlesse you repent and forsake this sin you shall find no more mercy with God then he did Well because I see many of you my
shall serve for that part of the application of this point that concerneth the naturall and carnall man Secondly This point is also to be applied to the people of God for their comfort and encouragement and they have great need of it Two faults there be in the best of Gods servants that they are much to be checked and blamed for First That they of all others have the saddest hearts and are subject to most feares David complaineth of himselfe that he went mourning all the day long Ps. 38.6 And they are called such as are of a fearefull heart Esa. 35.4 Their frailty is like a cloud Esa. 44.22 Whereas indeed those that do unfeignedly feare God and have set their hearts to please him are the only men of the world that have just cause to be cheerefull and comfortable Psal. 105.3 Let the heart of them rejoyce that seeke the Lord. And 32.11 Shout for joy all ye that are upright in heart Phil. 4.4 Rejoyce in the Lord alway and againe I say rejoyce Yea though his frailties were farre greater then they are yet hath he much more cause to rejoyce in the Lord then to be sad for them 1. His sins are forgiven him and that is a just cause of joy Son be of good cheere saith Christ Mat. 9.2 thy sins are forgiven 2. God is reconciled to him in Christ and delighteth in him as you heard the last day and that is another just cause of joy Let him that glorieth saith the Lord Ier 9 24 glory in this that he understandeth and knoweth me that I am the Lord which exercise loving kindnesse 3. And lastly His name is written in heaven and that is also a just ground of unspeakable joy Rejoyce in this saith our Saviour Luk. 10.20 that your names are written in heaven So that I may boldly say to every poore Christian thou art more bound to rejoyce in these things then to mourne for thine own infirmities yea it were not so great a sin in thee not to mourne at all for thine infirmities as it is not to rejoyce in the Lord. Secondly There is yet another fault that Gods people are much to blame for that because they cannot performe any service to God in that manner that they should therefore they have no heart at all to serve him but performe every duty in Gods worship so heartlessely heavily and uncheerefully whether they heare or pray or receive the Sacrament or sing Psalmes as if it were the greatest slavery and drudgery in the world to serve God Whereas indeed we have just cause to performe these duties with more alacrity and gladnes of heart then any other thing in the world Serve the Lord with gladnesse saith David Ps. 100. 2. We should count the Sabbath a delight Esa. 58.13 I will make them saith the Lord speaking of his people Esa. 56.7 joyfull in my house of prayer True it is Gods people have just cause of mourning and feare in the best services they do unto God in respect of the unworthinesse of them to be presented unto God and the untowardnesse of their hearts in them Good Hezekiah went sore when he prayed Esa. 38.3 and his prayer was never the worse for that But yet there must be in every acceptable service we do unto God a mixture of joy with that sorrow and feare Serve the Lord with feare saith David Psal. 2.11 and rejoyce with trembling When we consider how bad servants we are we see just cause of sorrow and feare but when we consider how good a master it is that we do service unto there is more cause of joy and comfort in that then there is of sorrow and feare in the other Certainely if we did rightly know the disposition of this master of ours that we do service unto it would put life into us and make us serve him with more gladnesse of heart then we do Consider therefore and thinke oft for thy incouragement of the disposition of thy Lord and master in these five points First His eye is continually upon thee to take notice of that thou dost in his service And the laziest servant that is will ply his worke cheerefully while his masters eye is upon him That the Apostle plainely intimateth Ephes. 6.6 Not with eye-service as mem-pleasers Secondly In whatsoever service he injoineth us to do unto him he seeketh not any profit to himselfe but yeeldeth it all unto us As if a master should injoine his servant to take paines in tilling sowing husbandring a piece of ground and when harvest commeth should bid him go and reape for himselfe If thou be righteous saith Elihu Iob 35.7 what givest thou to him or what receiveth he at thy hand And Deut. 10.13 These commandements and statutes I command thee this day for thy good We do no faithfull service unto him but it yeeldeth us fruit even in the doing of it besides that it will yeeld us when the harvest commeth that is at the end of the world Being freed from sin saith the Apostle Rom. 6.22 and being become the servants of God ye have your fruit in holinesse and in the end everlasting life It is joy to the just saith Solomon Pro. 21.15 to doe judgement Even the very doing of good duties with a good heart yeeldeth that joy and comfort to a man as will abundantly recompense all the paines and service we can do The people rejoyced for that they offered willingly 1 Chron. 29.9 because with a perfect heart they offered willingly to the Lord and David also the King rejoyced with great joy Thirdly The Lord is no such hard and rigorous master as will beare with no faults or that will strictly marke every defect that is in our services but most easie to be pleased and willing to accept of our poore endeavours A father indeed it is rather then a master that we serve I will spare them saith the Lord Mal. 3.17 as a man spareth his owne son that serveth him And this maketh the Prophet to cry out Psal. 130 3 4. If thou Lord shouldst marke iniquities ô Lord who shall stand but there is forgivenesse with thee that thou maist be feared As if he had said Who would not feare that is serve and worship such a God as is so easie to be pleased so apt to forgive the slips and frailties of his servants in whom he seeth there is truth of heart Fourthly He is such a Master as standeth not so much upon our actions in his service as upon our affections Though we be able to do very little yet if he discerne in us an unfeigned desire to do well he is ready to accept it If there be a willing mind saith the Apostle 2 Cor. 8.12 a man is accepted Because he was willing to have done it God saith of Abraham Heb. 11.17 that he did offer up his onely sonne Fiftly and lastly He is such a Master as when he seeth us willing and desirous to doe his will and sorry we
neglect any one of the rites and ceremonies of it Yea the Lord had said Numb 9.13 that he that observed not the just time that God had set for it should bee cut off from his people So dangerous a thing it is to swerve from the direction God hath given us in his Word even in the least circumstance of his worship The reasons and grounds of this Doctrine are principally two First The respect wee owe to the commandement and ordinance of God The least thing in Gods worship that hee hath appointed must not bee neglected even because hee hath ordained it Circumcision is nothing saith the Apostle 1 Cor. 7.19 and uncircumcision is nothing but the keeping of the commandements of God Though wee could see no other reason for them at all nor had any hope to receive good by them yet this is sufficient reason to move us to observe them because God in his Word hath given us direction so to doe In observing of them wee doe our homage to God and shew our obedience unto him This reason prevailed with our blessed Saviour 1. Hee received the Sacrament of circumcision in his infancy Luke 2.21 and afterward the Sacrament of baptisme too Luke 3.21 2. He submitted himselfe to the law of purification Luke 2 2â— 3. He received the Sacrament of the passeover Luke 22.15 4. He frequented the Church assemblies constantly upon the Sabbath Luke 4.16 and all upon this ground that these were Gods ordinances and hee must shew his obedience to God in all things Thus it becommeth us saith hee to Iohn Matth. 2.15 to fullfill all righteousnesse There were other purifications that were in use in that Church and much stood upon in those daies which hee made no such reckoning of though in themselves a man would have thought they had beene every whit as good as these that hee made conscience of upon this ground that they were not of Gods ordaining they were but the precepts of men Mat. 15.9 Secondly These things are ordained of God and enjoined us to observe for our owne good Keepe the commandements of the Lord and his statutes saith Moses Deut. 10.13 which I command thee this day for thy good That which is said of the Sabbath Marke 2.27 The Sabbath was made for man for mans great benefit and helpe hee could not have beene without it the same may bee said of every thing in Gods worship that hee hath ordained hee hath ordained it for our good even to further and increase the worke of his grace in our hearts And wee may confidently expect a blessing from God in observing the least thing that hee hath appointed us to use in his worship that God will give it vertue and make it effectuall to doe our soules good if wee use it aright See in three examples what vertue and force there was even in very small things that were of Gods ordaining 1. Numb 21.9 The very looking up to the brasen serpent cured all that were stung with fiery serpents 2 Iosh. 6.20 At the blowing of the trumpets of rammes hornes and shouting of the people the walls of Iericho fell downe flat to the ground 3. 2 Kings 5.14 By dipping himselfe seven times in Iordan Naaman was perfectly cured of his Leprosy See what force there was in small things that are of Gods ordaining and how undoubted a truth that is which the Apostle saith 1 Cor. 1.25 The weakenesse of God is stronger then man The ceremonies and religious observations that are of mens devising as crucifixes to pray before crossing of our selves observing of popish fasts and superstitious holydayes sprinkling with popish holy water and such like though they carry great shew of helping us in devotion yet of them all it may bee said as our Saviour said of the Iewish purifyings Matth. 15.9 they are a vaine worship there is no force nor vertue in them to further the soule one jot in true piety and devotion Yea those very things that were once Gods owne ordinances as these washings and sprinkling with hysope that David alludeth to here and such like when they grew out of date and ceased any longer to bee commanded of God even they then lost that vertue and strength that once they had and became weake and beggerly elements as the Apostle calleth them Gal. 4.9 The uses that this Doctrine serveth unto are two principally 1. For instruction 2. For exhortation For the first Two things we are to learne from this Doctrine First That wee are bound to follow the direction that God hath either by precept or example given us in his Word even in the least circumstance of his worship wee may not say that in matters of substance wee must follow precisely the direction but in matters of circumstance wee are not bound so to doe The direction that God hath given us in his Word for the least thing that is to bee done in any part of his worship may not bee neglected without great sinne and danger Admit it were but a matter of circumstance what day wee keepe our Sabbath on so we keepe one in seven as some have conceited it to bee yet because God hath given us expresse direction in his Word by the example and practise of the Apostle and of those Churches that were planted by him Acts 20.7 1 Corinthians 16.2 to keepe it on the first day of the weeke the Church may never keepe it on any other day then that See thou make all things saith the Lord to Moses as you shall find it Hebrewes 8.5 according to the patterne shewed unto thee in the mount The written Word is unto us in stead of that patterne that was shewed unto Moses in the mount In every thing wee doe about Gods tabernacle and worship wee must precisely looke unto and follow that patterne observe what hee commands Secondly This teacheth us how to judge of that imputation that is put upon many of Gods faithfull servants and that maketh them as odious in the world as any other thing doth that they are held to bee more precise then wise that they are too strict and singular in matters of small moment And surely such as are indeed more precise and singular then they ought to hee doe justly deserve to bee blamed for it And I will tell you who they bee that are so 1. Such as are strict and zealously superstitious in the observing of their owne fancies and the customes and traditions of men Such a one was Paul before his conversion exceedingly zealous of the traditions of his fathers as hee saith Galathians 1.14 Such were the Iewes that pressed with great heate and contention both Christs Disciples Marke 7 2 3. and Iohns Iohn 3.25 to observe their purifyings 2. Such as seeme to bee very precise in smaller things as in matters of ceremony and some outward observations which indeed God requireth them to make conscience of but make no conscience of the weightier points of Gods law This precisenesse our
Nehemiah knew that God was his God and would remember him in goodnesse as is plaine by his prayer Neh. 13.22 because he had shewed such zeale in punishing the profanation of the Sabbath day And what shall we say then of such Magistrates as having good law and authority to punish swearing and whoring and profanation of the Sabbath have no zeale at all for the execution of such lawes but when any come to them for justice against such offences they are ready to put them off as much as is possible and to extenuate such faults and to say with Gallio Acts 18.15 I will be no judge of such matters and verse 17. Gallio cared for none of those things Certainly these men whatsoever they say have no true assurance that Christs bloud was shed for them if they had they would shew more love to God and care of his honour Lecture CXXIIII On Psalme 51.7 August 4. 1629. NOw concerning the meanes whereby we may attaine to a particular assurance of the pardon of our sins we must first understand that this is a supernaturall worke of the spirit of God and that no man is able of himselfe and by his owne endeavour in the use of any meanes whatsoever to attaine unto it It is the spirit that beareth witnesse saith the Apostle 1 Ioh. 5.6 And againe The spirit it selfe saith the Apostle Paul Rom. 8.16 beareth witnesse with our spirits that we are the sons of God Yet doth the spirit worke this assurance in the heart of man not by immediate and extraordinary inspirations and revelations but by ordinary meanes And he that shall with an honest heart use these ordinary meanes hath no cause to doubt but that the Lord will be pleased by his holy spirit to work it in him And these meanes we find are of two sorts The first are more outward and bodily the second more inward and spirituall The first are those ordinances of God and exercises of his holy religion which he hath appointed and sanctified which as they were all ordained for this end principally to bring us unto salvation and to worke in us a comfortable assurance of it so he that useth them diligently and conscionably may obtaine it by them Of them all in generall specially of all the parts of Gods solemne and publique worship it is to be observed that David professeth this to be the cause why he was so in love with it why he desired the comfort and benefit of Gods worship and ordinances more then he did any thing in the world besides why he resolved to make this his only suit unto God that he might never be deprived of them One thing saith he Ps. 27.4 have I desired of the Lord that will I seecke after that I may dwell in the house of the Lord all the daies of my life It is to be observed I say that he professeth this to be the chiefe cause why he was so highly in love with Gods house and ordinances That I may behold saith he the beauty of the Lord and visit his temple And what meaneth he by beholding the beauty of the Lord That he expoundeth himselfe in Ps. 48.9 We have thought of thy loving kindnesse O God in the midst of thy temple The loving kindnesse of God and his speciall mercy to his elect in Christ his favourable and cheerefull countenāce upon his servants that is the Lords beauty that is it that maketh him amiable to his people and that Gods people do behold they do think and meditate upon it farre more cleerly and comfortably in his house and temple in the use of his ordinances then any where els or by any other meanes in the world besides This made him in his troubles and banishment thirst and long after the sanctuary of God so as he professeth he did Psal. 63.1 Every place he lived in where he was deprived of the liberty and comfort of the sanctuary was unto him as a dry and thirsty land where no water is he could find nothing in it to refresh and satisfie the thirst of his soule And verse 2 he giveth the reason why he did so long after the sanctuary To see thy power and thy glory saith he so as I have seene thee in the sanctuary As if he had said I shall never see it so as I have seene it there And what meaneth he by the power and glory of God which he had seene in the sanctuary That he expresseth verse 3. Because thy loving kindnesse is better then life He had seene the mercy and loving kindnesse of God toward him in Christ he had obtained a more comforaable assurance and feeling of it in the Sanctuary in the use of Gods solemne worship and ordinances there then ever he did or could do in any place or by any meanes in the world besides All other places were to him as a dry and thirsty land where no water is in comparison of the sanctuary And certainely they that beleeve this to be so as David did they that know this to be so in their owne experience as he did and as many of you I doubt not have done will stand affected to Gods house and ordinances as he was will highly prize and esteeme of a sound ministery as he did will desire this above all things as he did that they may never want the benefit and comfort of it But to speake of this point distinctly I will instance in three parts of Gods worship onely for this and shew you what force there is in them to breed in the heart of Gods child the assurance of his favour to make him able to behold the beauty of the Lord and the light of his countenance The first of them is diligent and conscionable use of the Word of God both in the reading and hearing of it Two things there be which God hath spoken concerning his Word and the ministery thereof that may give a Christian good ground of hope that by a diligent and conscionable attendance upon this ordinance he may be able to attaine unto a comfortable assurance of Gods favour in Christ. The first is this That the Lord gave his Word and the ministery thereof to that end principally The maine thing that the Lord aimed at both in writing his holy Word and in sending of preachers to his Church is that he might by this meanes bring his people to the knowledge of himselfe and of his mercy in Christ. The second is this That the Lord will by his spirit accompany his Word and the ministery thereof in the hearts of his people and make it effectuall in them unto this end that he hath ordained it for For the first Of the Word in generall it is said that it was written principally for that end to breed in the hearts of Gods people sound comfort Whatsoever things were written asoretime saith the Apostle Rom. 15.4 were written for our learning that we through patience and comfort of the Scripture might have hope These
the Sabbath yea even to the neglect of this outward rest from our owne workes on that day If you compare 2 Chronicles 36.21 with Leviticus 26.34 35. you shall finde this noted for a chiefe cause of that miserable captivity that Gods people did endure in Babylon Because the land did not rest in your Sabbaths saith the Lord when yee dwelt upon it And Nehemiah telleth them so much after their returne from that captivity Nehemiah 13.18 that God did bring all the evill that was come upon them and upon Ierusalem because their fathers had prophaned the Sabbath so as they then did How was that Surely they suffered men to tread wine-presses on the Sabbath a work that is not in use among us but our grinding of corne and making of malt is equivalent unto it and they suffered men to goe in and our with burdens and carriages and to buy and sell wares upon the Sabbath as you shall finde Verse 15 16 of that Chapter And these are the things of which hee saith Verse 18. Did not your fathers thus and did not our God bring all this evill upon us and upon this City And looke what hath beene said of every Church and Kingdome that the flourishing estate or ruine thereof dependeth greatly upon the observation or neglect even of this outward rest the same may be also said doubtlesse of every towne and family and particular person that their welfare and undoing dependeth much upon this Never was any man made the poorer by the strict observation of the Sabbath Day by refusing to buy or sell or doe any of his worldly businesse upon that Day But the more conscionable any man is in resting from all his owne workes upon that Day the more plentifull a blessing hee shall be sure to receive from God upon the labours of his calling in the six dayes And it is not thine owne labour or toyling but the blessing of God that maketh rich when all is done as Salomon teacheth us Proverbs 10.22 I know well that the worldly man cannot believe this but thinketh this would be the way to undoe him How should I live saith he if I should do no businesse on the Sabbath Day I cannot maintaine my charge by going to Church and doing nothing for a whole day But marke I pray you how God answereth these men Leviticus 25. The Lord gave his people then a commandement to keepe every seventh yeere a Sabbath all the yeere long thus farre forth The seventh yeare shall be a Sabbath of rest to the land saith the Lord there verse 4 5. a Sabbath for the Lord thou shalt neither sow thy field nor prune thy vineyard no nor reape and gather that that grew of it owne accord to thy private use for so the 5 verse is to bee understood And if ye shall say and object saith the Lord verse 20 21. what shall wee eat the seventh yeere As if he should say How shall wee live then that yeere seeing wee shall neither sow nor reape As indeed they had much more reason to object this against the keeping of one yeare in seaven then wee have against the keeping of one day in seven for a Sabbath the Lord answereth this verse 21. I will command my blessing upon you in the sixt yeare and it shall bring forth fruit for three yeeres So may I say to thee Keepe the Sabbath conscionably remember the Sabbath day before it come and cast for it by dispatching before hand all that thou hast to doe as neither thou nor thy servant may have any thing left to be done upon that day and the Lord will command his blessing upon thy labours in the six daies accordingly so as thou shalt not bee impoverished ever a whit but enriched by it On the other side the Lord hath beene wont to reveale his wrath from heaven upon townes and families and upon particular persons as much for this one sinne of profaning the Sabbath as for any other And namely by that fearefull judgement of consuming fire by which specially and by name hee hath in his Word threatned to punish this sinne If you will not hearken unto mee saith the Lord Ieremy 17.27 to hallow my Sabbath day and not to beare a burden even entring in at the gates of Ierusalem on the Sabbath day then will I kindle a fire in the gates thereof and it shall devoure the pallaces of Ierusalem and it shall not bee quenthed And thus have I shewed you in this one particular how highly God is pleased with the strict observation of the Sabbath day And if it please him so well to see men rest from their owne workes upon that day which yet as I told you is but the least thing that belongeth to the right observation of it you may bee sure hee is much more pleased to see men spend that day in doing of his workes in exercising themselves in those duties of piety and mercy which hee hath appointed to bee done upon that day especially in seeing them keepe his Sabbaths spiritually and conscionably Certainely they that doe so shall bee sure to bee blessed and rewarded of God for it To this purpose it is worth the observing that as our Saviour saith Marke 2. â—7 that the Sabbath was at the first made for man for the great benefit and behoofe of man Man could not no not Adam in his innocency have beene without it but with great danger and losse unto him So the Holy Ghost saith that twice of the Sabbath Gen. 2.3 and Exodus 20.11 that hee never said of any other day that the Lord blessed that day that is appointed it to bee a meane of a greater blessing to man if hee keepe it as God hath commanded him to doe then any other day or any of the ordinary workes of any other day can possibly bee Two sorts of blessings there be which the conscionable observer of the Sabbath shall be sure to receive by it The first are spirituall And they indeed are the chiefe blessings of all because they are durable and everlasting and because they concerne the soule which is the chiefe and most precious part of man And for these was the Sabbath chiefly ordained that God might by it in the use of his ordinances inrich our soules with spirituall blessings in heavenly things So the Lord saith Ezekiel 20.12 that hee gave his Sabbaths to his people to that end that they might know that hee was the Lord that sanctified them Wee shall know and find that the Lord will sanctifie us both begin and increase saving grace in our hearts if we keepe the Sabbath conscionably Yea the Lord hath promised Esa. 56.6 7. to every one that keepeth his Sabbath from polluting it that he will make them ioyfull in his house of prayer And Esa. 58.13 14. that if a man shall keepe the Sabbath heartily and spiritually then hee shall delight himselfe in the Lord. By these two places it appeareth that God hath bound himselfe
by promise to them that keepe his Sabbath not onely to worke sanctification increase of holinesse and power over their corruptions which hee professeth in that former place of Ezekiel was the very end hee gave his Sabbath for but also by his spirit of adoption to increase in their hearts a lively sense of his favour assurance that he heareth and accepteth their prayers peace of conscience joy in the Holy Ghost which are blessings the Christian soule prizeth above all things in the world Why may you say may not a man receive increase of grace and spirituall comfort in the use of Gods ordinances on any other day but onely on the Sabbath I answer Yes verily but these promises may give him assurance to receive them more richly and plentifully upon the Sabbath then on any other day The second sort of blessings that the conscionable observers of the Sabbath receive by it are temporall For concerning them also wee have a promise Esa. 58.14 that he that heartily and spiritually keepeth the Sabbath God will cause him to ride upon the high places of the earth he shall have honour and esteeme in the world so farre as it shall be good for him and he will feed him with the heritage of Iacob that is he shall continue and abide safely in the land of Canaan which God promised to Iacob for his inheritance Gen. 28.13.48.4 Yea the Lord will nourish and feed them he shall eat the good things of the land as the Lord promiseth Esa. 1.19 to all that yeeld willing obedience unto him Lecture CXXXVI On Psalme 51.7 December 29. 1629. IT followeth now that we make some application of that which wee have heard touching the Sabbath and so proceed unto the two last particulars of those five which I have proved to be in many a man that is no better then an hypocrite And that which I have to say by way of application is first of all more generall and concerneth all other persons and places as well as this secondly more speciall and concerneth this place principally Of all I may say ô that God would give us hearts to beleeve that which wee have heard taught us concerning the observation of the Sabbath day out of the Word of God by which wee must bee all judged at the great and dreadfull day as our Saviour assureth us Iohn 12.48 O that wee could beleeve that the surest way to make our Church and State to flourish to secure us from enemies abroad and Papists at home to maintaine Gods Gospell and the purity of his religion amongst us that the surest way to make our Townes and families and persons to prosper and do well were to keepe the Lords rest upon his holy day If we could beleeve this then would wee bee the more carefull to keepe the Sabbath better our selves and then would wee doe what lieth in us that it might bee better kept by others also I know our corrupt hearts are apt to have in them many reasonings against the strict observation of the Sabbath day And these imaginations and reasonings that wee have in us against the truth of God the Apostle 2 Cor. 10.4 5. calleth strong holds and high things that exalt themselves against the knowledge of God But of all these strong holds and high things I may say as our Saviour saith in another case and another sense speaking of the faith of miracles Matth. 17.20 If wee had but as much faith as a graine of musterd seed but a little faith to beleeve the promises and threatnings that we have heard concerning the observation or neglect of the Sabbath we might easily remove all these mountaines out of our way Diverse notable good lawes we have had made of late yeares for the better observation of the Sabbath day Some to restraine men from doing their owne workes some other to compell men to doe the Lords worke by frequenting diligently the Church assemblies upon that day And blessed be God that hath given that heart to our King and State to make such lawes In respect whereof it may be fitly said of them as Deborah speaketh in another case Iudg. â— 9 My heart is towards the governours of Israel that offered themselves willingly among the people Blesse ye the Lord. The hearts of all Gods people should be towards the governours of Israel for shewing themselves so willing to provide for the sanctifying of the Lords Sabbath we should all blesse the Lord for them The whole land I nothing doubt fareth the better and hath had the tranquility thereof lengthened the rather even by the zeale that our governours have shewed in this point towards God and towards his house But that which is said of the daies of King Iehosâ—phat 2 Chron. 20.32 33. may fitly be applied to our times Iehosaphat did that which was right in the sight of the Lord. Howbeit the high places were not taken away for as yet the people did not prepare their hearts unto the God of their fathers Our gracious King in Parliament hath done that which is right in the sight of the Lord in making these good lawes Howbeit the Sabbath is still in most places shamefully profaned these good lawes are not executed for the people do not prepare their hearts unto God they have no heart to his honour or service at all And indeed in nothing doth it better appeare that the hearts of the people generally are not prepared unto God but utterly alienated and estranged from him then in this that when they have but the least colour and semblance of law to justifie any of their unwarantable practises whereby they may trouble any of their brethren and devise deceitfull matters against them that are quiet in the land as the Prophet speaketh Psal. 35.20 there they will seeme wondrous zealous for the lawes and presse them hotly they frame their mischiefe by a law as the Prophet speaketh Psal. 94.20 they pretend nothing so much for their deadly hatred against others that are innocent as that they doe not obey the law This was Hamans outcry against Gods people in his time Est. 3.8 These keepe not the kings lawes And of Daniels adversaries against him Dan. 6.13 He regardeth not thee ô king nor the decree that thou hast signed And of those lewd fellowes of the baser sort which we read of Acts 17.5 7. against Paul and the brethren with him These all say they doe contrary to the decrees of Caesar. Whereas I say to colour their malice against God and his people they seeme zealous for the law for the Magistrate Let the Magistrate make lawes that tend most directly to the honour of God that concerne the weightiest matters of Gods law as our gracious Iehosaphat hath done for the observation of the Sabbath for the punishment of swearing for the suppressing of the multitude and disorders of ale-houses the very chiefe nurseries of all profanesse and impiety these lawes you shall find they have no zeale
for at all they will never count a man the worse subject for breaking of them they count it a most odions thing for any man yea though he be an officer that is bound by his oath to doe it to seeke or urge the execution of these lawes against any offender And so much may serve for that part of my application which is more generall The other part I must direct to you of this Towne and Congregation more specially And yet not so to them of this Towne as if I thought none of you that heare me were to be blamed for these faults that I shall now reprove but onely they of this Towne but because my selfe have discerned them and beene grieved and troubled in my soule for them in this place more then in any other But before I begin this part of my application let me by way of preface use a word or two that it may doe you the more good I know well to some hearers all that we use to say in reproofe of sinne is wont to be very unsavoury and harsh specially if it be any whit particular and sharp But I may not forbeare it because of that Remember I pray you what a necessity is laid upon us that are Gods Ministers to reprove the sinnes that we discerne to be in any of you There is nothing we are more straitly charged with by the Lord then to reprove sin plainely and particularly and vehemently too And I much feare that wee are all to blame in neglecting this part of our duty so much as wee doe I will give you but two places for this one in the Old Testament and another in the New The first is Esa. 58.1 Observe foure points in that charge 1. Cry aloud it must be done feelingly and with affection 2. Spare not it must be done without partiality 3. Lift up thy voice like a trumpet it must be done zealously and vehemently 4. Shew my people their transgressions and the house of Iacob their sinnes it must be done plainely and particularly The other place is 2 Tim. 4.1 2. I charge thee before God and the Lord Iesus Christ who shall judge the quick and dead at his appearing and in his kingdome preach the Word be instant in season and out of season reprove rebuke exhort with all long suffering and doctrine Observe three things in this place 1. That this duty of our ministery is twice pressed upon us reprove rebuke 2. That we are charged to be instant in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand much upon it 3. With what a charge this is pressed upon us verse 1. As if he should say Thou canst never answer it unto God and unto Iesus Christ at the day of judgement if thou doe it not Ye see what a commission and charge wee have and that there is nothing more pertinent to our ministery then plainely and roundly to reprove sinne If we see any sinne among you and discover it not reprove it not the Lord telleth us plainely Ezek. 3.18 that he will require your bloud at our hands But if we discharge our duty this way though you will not be reclaimed and leave your sinne as I feare many of you whose sinne I shall now reprove will not yet we have delivered our owne soules as the Lord telleth us verse 19. Yea the Lord observeth this in the false Prophets as a chiefe note of an unfaithfull Minister Lam. 2.14 They have not discovered thine iniquity unto thee saith he Howsoever therefore you take it you see we must do our duty And of sundry of you I make no doubt but you will be ready to say of that which I shall deliver unto you out of Gods Word against any of your sins as good Hezekiah did in the like case 2 King 20.19 The Word of the Lord is good Whatsoever is taught me by good warrant of Gods Word though it be never so much to my reproach and shame is good and I will receive it and yeeld unto it And indeed if you yeeld to Gods Word and reforme your selves in those things that shall be reproved by it the reproofe that shall be given will be nothing to your reproach but to your credit and honour rather For so saith the Holy Ghost Pro. 25.12 As an earing of gold and an ornament of fine gold so is a wise reprover upon an obedient eare As if he should say No Iewell can so much adorne and beautifie a Christian as this will do when he can receive and submit himselfe to the word of reproofe that is wisely given and by good warrant of Gods Word And upon this ground I will now proceed Of this Towne my selfe can say that I have knowne the time when it did shine as a light to all the countrey and was famous among the Churches of Christ for the religious observation of the Sabbath day And to this day blessed be God for the meanes of sanctifying the Sabbath by the publique ministery in our Church assemblies I dare say it is little or nothing behind any other Church in the countrey And of many of the people also I may say that they doe as diligently frequent them and our Congregations on the Lords day both in the forenoone and afternoone too are as full and populous as can lightly bee found in any other place And yet for all that by many amongst us the Sabbath is as much profaned in all the three branches of the commandement touching the right observation of it which I told you of the last day as it is I thinke in any part of all the countrey besides The first and chiefe thing that God requireth in the observation of his Sabbath is this That we keepe his rest and performe the duties of his worship that day cheerefully and reverently and spiritually The true worshippers saith our Saviour Ioh. 4.23 shall worship the father in spirit and in truth for the father seeketh such to worship him And on the other side he telleth us Matth. 15.8 9. that they who when they seeme to worship God have their hearts farre from him worship him in vaine It is but a mock worship when men will seeme to serve him and have no heart to it at all And against this first branch wee have many amongst us that doe transgresse notoriously Many that frequent our Church-assemblies on the Sabbath day ordinarily and constantly seeme to bee hearers of the Word upon that day yet make open profession when they are heere that they have no delight in it as the Prophet speaketh of them in his time Ieremy 6.10 they have no heart to it at all You shall hardly come into any Church upon a Sabbath day where you shall see so many sleepers old and young yea such as would bee thought to bee of cheefe credit among their neighbours not for morall honesty onely but even for religion too And this I have to my griefe heard many strangers observe and wonder at I know many of
you will be apt to say Is that such a matter for a man an ancient man especially to bee a little sleepy and drowsy some times And that it is not well done of me thus openly to disgrace men for their weaknesses and infirmities But to such I answer First I doe not publish or lay open any mans secret or private faults I speake of a sinne that is publique and open to the Congregation Of a sinne of which it may be said as the Prophet speaketh Esa. 3.9 They declare their sinne as Sodom they hide it not And it is the Apostles rule 1 Tim. 5.20 Them that sinne thus rebuke openly Secondly I speake of a sin that is so growne into fashion heere in so common and generall use that no man seemeth to count it any shame at all to him to doe it Were they ashamed saith the Prophet Ier. 8.12 nay they were not at all ashamed neither could they blush Thirdly I speak of a sinne that together with the profanenesse of the children in laughing out and sporting and fighting in the Church ordinarily every Sabbath day is a great blemish to our Church assemblies and such as may provoke the Lord to say of them as he doth of those Esa. 1.13 The Sabbaths the calling of assemblies I cannot away with it is iniquity even the solemne meetings 4. To bee overtaken with drowsinesse and sleepinesse sometimes even in the Church even at a Sermon may well be an infirmity specially in an aged man And I were much to blame if I should censure any man for this rigorously I know well the Apostles rule Gal. 6.1 If any man bee overtaken with a fault a frailty and infirmity hee meaneth yee that are spirituall restore such a one in the spirit of meekenesse considering thy selfe least thou also be tempted And what man is there that is not subject to naturall infirmities But if thy sleeping were onely an infirmity thou wouldest not be so pleased with thy selfe in it it would trouble thee more thou wouldest by standing up and rowzing thy selfe strive against it thou wouldst count it a kindnesse in thy neighbour that sitteth next thee to jogge thee and waken thee yea thou wouldst pray to God for helpe and strength against it I know it is the ordinary plea that is made for many foule sinnes the drunkard will say so too It is but my infirmity Callest thou these infirmities I tell thee there is a damnable weakenesse and infirmity The Lord speaking to Hierusalem who was now become an imperious whorish Woman saith Ezek. 16.30 How weake is thy heart It was a damnable weakenesse There is a spirituall spirit of infirmity Luke 13.11 The Devill hath made thee so weake that thou canst resist no temptation that thou art as unable to stand against temptation as the chaffe is to withstand the power of the winde Psal. 14. It is a cursed infirmity when thou art so weake as that thou canst not cease from sinne as the Apostle speaketh 2 Pet. 2.14 But the Apostle speaking of the frailties and infirmities that were in himselfe and the rest of the faithfull Rom. 7. and 8. Giveth us foure notes whereby a sinne of infirmity may be knowne from a raigning sinne The first is in the fifteenth Verse of the seaventh Chapter What I hate saith he that doe I. He was is convinced in his judgement that it was a sinne and therefore hated it so canst not thou say of thy sinne The second is Verse 19. The evill which I would not that I doe His will the purpose and resolution of his heart was against it Knowing his weakenesse he armed himselfe aforehand against it by purposing with himselfe to take heed to himselfe that he might not fall into it as David did Psal. 39.1 I said I will take heed to my wayes that I sin not with my tongue I will keep my mouth as with a bridle He strove against it by prayer and all other good meanes so canst not thou say of thy sinne The third is Verse 24. O wretched man that I am who shall deliver me from the body of this death Hee was much troubled and grieved when he was overtaken with it it was a great burden to his soule so canst not thou say of thy sinne The fourth and last is Rom. 8.1 They that are in Christ Iesus walke not after the flesh It is not their custome and ordinary practice to doe so so canst not thou say of thy sinne No no I assure thee to sleepe ordinarily a great part of the Sermon while as many of you use to doe nay to sleepe at all in the Church without shame without feare without stirring up your selves and striving against it is more then an infirmity it is certainely a grosse sinne And God will judge thee a prophaner of his Sabbaths that doest so though thou come to Church never so diligently Yee shall keepe my Sabbaths and reverence my Sanctuary saith the Lord twice to his people Levit. 19.30.26.2 God will never account thee a keeper of his Sabbaths that shewest no more reverent respect unto his Sanctuary I tell thee there is a reverence due from the greatest man in the world unto the Lords Sanctuary in three respects 1. In respect of the people and servants of God that are met there to worship him Despise yee the Church of God saith the Apostle 1 Cor. 11.22 2. In respect of the holy Angels who are then chiefly present with Gods people and have a charge to attend them when they are assembled together to worship God both to bee as a guard unto them as also to bee witnesses and observers of their behaviour then This was tipified by the figures of the Cherubins that were carved round about upon the walls of Salomons Temple as we reade 1 King 6.29 And more plainly taught us by the Apostle 1 Cor. 11.10 For this cause saith he in the congregation ought the woman to have power on her head that is her vaile which is a signe of her husbands power and superiority over her because of the Angels 3. In respect of the Lord himselfe who is in a speciall sort present there where his people are assembled to worship him Where two or three are gathered together in my Name saith our Saviour Matth. 18.20 There am I in the midst of them And canst thou then call it thine infirmity to shew no more reverence in such a presence to sleepe at a Sermon ordinarily without feare without shame when thou knowest that all these eyes are upon thee When the people of God and the holy Angels of God yea the Lord Himselfe doe all looke upon thee and behold thee And so much shall serve to be said in reproofe of that fault which is committed against the first branch of the commandement The second branch of the fourth commandement requireth us to spend the day so farre as our bodily necessities will permit in holy and religious duties both publike and private but
with him and that hee might send them sorth to preach Christ sent mee saith the Apostle 1 Cor. 1.17 not to baptize that is not so much to baptize but to preach the Gospell For this worke chiefly is our maintenance due unto us not by the law of man onely but by the law of God too The Lord hath ordained saith the Apostle 1 Cor. 9.14 that they that preach the Gospell should live of the Gospell The Elders that labour in the Word and Doctrine specially above all others saith the Apostle 1 Timothy 5.17 are worthy of double honour by which hee meaneth maintenance as appeareth Verse 18. It should bee such maintenance so free so liberall as may testifie that you honour him in your hearts such as may keepe him from contempt it may not bee so base and niggardly as that the very meannesse of his estate may make him vile and contemptible yea this double honour this liberall maintenance hee is worthy of it it is no almes or meere gratuity hee is worthy of it hee deserveth it well And as this is the chiefe work that we are called of God to exercise our selves in and for which our maintenance is due to us from the people so is this the chiefe worke wee should exercise our selves in gladly taking all opportunities for doing this worke You heard afore Christ did so and we shall find Act. 5.42 that the Apostles did so daily in the temple and in every house they ceased not to teach and preach Iesus Christ. I know well we are not bound by these examples to preach every day as we have heard Christ and his Apostles did for they could preach without study and so cannot the best of us doe if wee desire to preach well but if wee were as able as they were certainely wee were bound to doe as they did and certainely wee are bound by their examples to preach as oft and as diligently as the abilities of our bodies and of our mindes will enable us to doe having alwayes respect to our people and their necessities And to conclude my first answer to this first objection made against the necessity of preaching I pray you observe that our Saviour and his holy Apostles ever were wont to take the opportunity of the Church assemblies on the Sabbath to preach then Of our Saviour this is plaine Marke 1.21.39 and 6.2 Luke 4.31 and 6.6 and 13.18 And it is as plaine that the Apostles were wont to doe so Acts 13 14 16 44 and 17.2 3 and 18.4 and 20.7 though the occasion of the Churches meeting at Treas upon the Lords Day was principally for the Sacrament of the Lords Supper yet because he knew that there was no better way either to sanctifie the Sabbath or to prepare mens hearts to the Sacrament then preaching it is said he spent the whole day in preaching And so much shall serve for my first answer to this first objection Secondly I answer That no man can pray aright till he be first by preaching made able and fit to pray This is evident by that of the Apostle Rom. 10.14 How shall they call upon him in whom they have not beleeved And how shall they beleeve on him of whom they have not heard And how shall they heare savingly he meaneth without a Preacher A people may be accustomed long enough to heare prayers read unto them and good prayers too but they shall bee little or nothing the better for them till first their hearts bee wrought upon by preaching and made able to pray All our prayers and what other services soever wee doe unto God will breed us small comfort till we have beene hearers first and beleevers till we have profited by our hearing till we have beene ready to heare till we have heard the word with desire delight and comfort Thirdly and lastly As preaching is the meanes to convey into our hearts the spirit of prayer at the first so it is also the best meanes to stirre it up and quicken it to set it on worke in them that have received it And that is the reason why Gods people at their solemne fasts the chiefe use whereof is to make our prayers more fervent to make us cry mightily unto God as it is said Ion. 3.8 did use preaching so much Two notable examples we have for this The first is Nehe. 9.3 The Levites stood up in their place and read in the booke of the Law of the Lord one fourth part of the day And how did they read Their manner of reading you shall finde Neh. 8.8 They gave the sense also and caused them to understand the reading Yea they applyed it also so effectually that it wrought marvellously upon the hearts of the people as appeareth Verse 9. The other example is that in Ier. 36.5 6. Ieremy would faine have gone into the house of the Lord to have preached there at the publike fast And because he was shut up and could not doe it he sendeth Baruch to read his Sermon there as he tooke it from his mouth But why did they use preaching thus at fasts seeing prayer is doubtlesse the chiefe duty that is to be performed at a fast Surely as a helpe to prayer to stirre up mens affections and make them able to pray more fervently And this reason Ieremy giveth why he would have preached at that fast and when he could not would needs have Baruch goe and read his Sermon unto them Ier. 36.7 It may be saith he they will present their supplication before the Lord. As if he should say it may be this Sermon will stirre them up to pray more fervently And this may serve for a full answer to the first objection But then they object secondly that though preaching were granted to be never so necessary for the first planting of a Church and bringing of men to the knowledge of the truth yet in such a Church as ours is that hath so long enjoyed it and wherein knowledge doth so much abound it might well be spared and instead thereof more time spent in prayer To which I answer That plentifull and profitable preaching is still as necessary in our Church as ever it was For first there is no congregation wherein there are not still many that are ignorant and unconverted yea it is to be feared the greatest part by farre in our best congregations are such And of them no question can be made but they have still need of preaching Those sheepe that are not yet of Christs fould not yet converted and of the number of true beleevers Christ must bring and they must beare his voice as our Saviour himselfe speaketh Ioh. 10.16 or they will never come into Christs fould and be converted And how shall they beare without a preacher saith the Apostle Rom. 10.14 Secondly even those that have profited most in grace and knowledge have need of preaching still even of the continuall Ministery of the word Three evident reasons there are
the Câ—uncâ—ll of Trent the rule of their faith to hold for authenticall in all their publique readings disputations preachings and expositions and charged that no man may dare or presume to reject it upon any pretence whatsoever and consequently no not then when it doth most evidently and palpably sworâ—e from and pervert the meaning of the originall copies both to leave out sondrâ— of the Holy Ghosts words as Selah alwaies in their 〈◊〉 as they do also the conclusion of the Lords prayer as also to add unto the â—oly 〈◊〉 many words yea and sometimes whole verses Secondly to teach and exhort us to neglect no part of the Word no not the least word nor sillable nor title of the canonicall Scripture of which our Saviour speaketh so honourably Matth. 5.18 Verily 〈◊〉 â—nto you till heaven and earth passe one jot or one title shall in no wise passe from the law till all be fulfilled but to esteeme reverently of it though we cannot at the 〈◊〉 reading or hearing of it profit by it or discerne what use it may serve us unto True it is that as the Ministers in reaching may and ought to make choice of and most insist upon those portions of Gods truth above others which are most profitable and usefull for their hearers for this rule the Apostle himselfe followed in his preaching as appeareth by his speech Acts 20.20 and this rule he prescribes to all other teachers Tit. 3.8 so may Gods people likewise in the reading of the Word exercise themselves most in those parts of it that they can best profit by But seeing it is certaine that whatsoever is written is written for our learning Rom. 15.4 we must learne to blame our selves and not the Word if we can receive no profit by every part of it We must lay the fault upon our own dulnesse as the Apostle teacheth the Hebrewes to do Heb. 5.11 The duty and respect we owe even to those parts of the Word which we cannot understand nor profit by and the use we should make thereof standeth in these sixe points principally First we must desire to understand all that God hath revealed and not esteeme of any part of the Scripture as if it concerned us not For this the Lord taxeth his people for as for a heinous sin Hos. 8.12 that they accounted the great things of his law which he had written unto them as a strange thing that nothing belonged unto them Secondly the obscurity of any place should increase our diligence in searching the meaning of it Search the Scriptures saith our Saviour Ioh. 5.39 Herein we should imitate the holy Prophets themselves of whom the Apostle Peter saith 1 Pet. 1.10 11. that they enquired and searched diligently what the meaning of those things might be which God had reveiled and caused them to write concerning Christ and our salvation by him Thirdly learne thereby to acknowledge the necessity of a learned ministry and of that gift of interpretation God hath given unto his servants And know God would have thee to say of sundry parts of his Word which yet are necessary for thee to understand as the noble Eunuch did Act. 8.31 How can I understand them except some man should guide me Fourthly learne thereby to see the necessity of joyning with thy reading humble prayer unto God that hee would open thine understanding and reveale to thee the mysteries contained in his Word and to cry unto the Lord as David himselfe did who was both a King and a Prophet also Psalme 119 1â— Open thou mine eyes that I may behold wondrous things out of thy law Fiftly come to the reading and hearing of the Word with an heart that is humbled and fearefull to offend God For the secret of the Lord is with them that feare him saith David Psal. 25.14 and he will shew them his covenant Sixthly marke and lay up in thine heart even those things which thou understandest not because they may doe thee good hereafter So did the blessed Virgin Luke 2.50 51. So wee finde the Disciples of our Saviour did and had use of that part of Gods Word afterward which when they first heard it they did not understand what it meant When hee was risen from the dead saith the Evangelist Ioh. 2.22 his Disciples remembred that he had said this unto them and they beleeved the Scripture and the word that Iesus had said Now in the Title of this Psalme the first thing that offers it selfe to our consideration is the person to whom it was dedicated or directed to the chiâ—fe musician where wee are to observe That they had in Gods publique worship in Davids time musicians and diverse orders and degrâ—â—es of them Three things are to be observed concerning the worship under the law even in this respect First they had then musicke in the publique worship of God not singing of Psalmes onely but playing upon instruments 1 Chron. 25.6 Nehem. 12 2â— some stringed instruments called Neginoth Psal. 4.1 some windy called Nehiloth Psal. 5.1 Secondly these musicians were all Levites and had a speciall function and calling in that Church by Gods appointment whereupon they were wholly to attend and whereunto they were enabled by speciall gifts received from God 1 Chron. 9.33 And these are the singers chiefe of the fathers of the Levites who remaining in the chambers were free for they were employed in that worke day and night And 2 Chron. 29.25 Hee set the Levites in the house of the Lord with Cymballs with Psalteries and with Harpes according to the commandement of David and of God the Kings Seer and of Nathan the Prophet for so was the commandement of the Lord by his Prophets Therefore also they are called the Lords instruments of musicke 1 Chron. 16.42 2 Chron. 7.6 And the Priests waited on their office the Levites also with instruments of musicke of the Lord. And unto this function also God did enable them with such skill as whereby they did excell all other musicians in the world Of the Caldeaâ—s we do reade that they had great variety of excellent musicians of their owne Dan. â— 5 yet did they greatly desire to heare these musicians of the Temple Psal. 137.3 And this may also seeme to bee the cause of that speciall favour and bounty that Artaxerxâ—s the King of Persia shewed to them more then to any other of the Priests and Levits that belonged to the Temple Nâ—h 1â— 23 Thirdly of these musicians there were sundry orders and degrees some were masters and chiefe musicians some were schollars and inferiour unto them as we shall finde them set downe 1. Chron. 25.1 6. Neh. 12.46 It followeth now that we consider why this Psalme was committed to the chiefe musician And three reasons there were of that First that by that meanes it might be kept and preserved as a part of Gods holy Writ in the Sanctuary for the use of the Church For so we find that all the parts of the holy
Scripture were wont so to be preserved and kept by the Levites in the Santuary Deut. 17.18 The King is commanded to write him a copy of the law in a booke out of that booke which is before the Priests the Levites And 31.9 Moses is said when he had written the law to have delivered unto the Priests the sons of Levi. And verse 26. of that Chapter he commanded the Levites to take the booke of the law and put it in the side of the arke of the covenant of the Lord their God that it might be there for a witnesse against them And there by the speciall providence of God it was preserved and kept safe even to the daies of Iosiah 2 Chron. 34.14 15. though there had beene most wicked Kings such as Ahaz Manasses Amon and many others that were great enemies unto it Secondly this Psalme was committed to the chiefe musician that by his meanes it might be published sung in the temple For this was the office of the Levites and all the musicians of the temple were Levites to sing Davids Psalmes in the temple as we shal see 2 Chr. 29. â—0 Am. 8.3 we read of the songs of the temple Thirdly this Psalme was committed to the chiefe musician that it might be sung in the Temple in the best manner with that musick as might best affect the people of God with the matter of this Psalme and so serve best to their edification For though there were none of the musicians in the Temple but they were well instructed in the songs of the Lord and were cunning therein 1 Chron. 25.7 yet among them some were more skilfull then other some 1 Chron. 15.22 Chenaniah chiefe of the Levites was for song he instructed about the song because he was skilfull Now this being premised for the opening of the words we are to observe here that David committeth this Psalme to a musician to be sung in the Temple yea to the chiefe musician that might sing it in the best manner From whence we are to learne That it is an ancient and excellent ordinance of God that in his worship and service we should sing Psalmes even Davids Psalmes and that we should sing them in that manner as may be most unto edification Observe the proofe of this Doctrine as I shall propound it unto you distinctly in three points First it hath ever beene esteemed a chiefe part of the worship and service of God wherewith he hath beene highly pleased It was used in Moses time Exod. 15.1 and in the time of the Iudges â—udg 5.1 and in the daies of Samuel 1 Sam. 18.6 7. in David and Solomons time 1 Chron. 6.32 in the daies of Iehosaphat 2 Chron. 20.21.22 and of Hezekiah 2 Chron. 29.28.30 and after the captivity in Nehemiahs time Neh. 12.42 yea in the New Testament our Saviour himselfe and his Apostles used it Matth 26 30. and prescribed it to Gods people Col. 3.16 yea it was the exercise of the holy Angels themselves Luk. 2.13 14. Secondly this exercise was wont to be used by Gods people and that by Gods ordinance at all times when they met to performe publique worship to God 1 Chron. 23.30 It is said the office of the Levites that were musicians for the Temple was to stand every morning and thanke and praise the Lord and likewise at even that is at the time of the morning and evening sacrifice yea they were wont at their private prayers also to sing Psalmes for so did Paul and Silas Act. 16.25 Thirdly The Psalmes that GODS people did use to sing in the worship of GOD were most usually Davids Psalmes and those that are accounted among his and that even at such times when there were Prophets in the Church that had extraordinarie gifts and were inspired by the Holy Ghost yet the Church did not usually sing any other then Davids Psalmes This we shall see in the daies of Hezâ—kiah 2 Chron. 29.30 Hezekiah the King and the Princes commanded the Levites to sing praise to the Lord with the words of David and of Asaph the Seer The like we may see in Ezraes time Ezra 3.10 They set the Priests in their apparell with trumpets and the Levites the sons of Asaph with Cymballs to praise the Lord with those songs as Tremelius rendreth it that David the King of Israel did deliver and the Psalme they sung was Psal. 136. as appeareth by the 11. verse And this may also further appeare by that which we reade Neh. 12.46 To which purpose it is worthy the observing that though there were many of Gods holy servants that made songs and Psalmes beside David as Deborah Iudg. 5.1 and Anna the mother of Samuel 1 Sam. 2.1 and Salomon Cant. 1.1 and Mary the blessed Virgin Luk. 1.46 such as might bee used yet were none of them committed to the musitians to be publiquely song in the temple but these of David only In which respect he by an excellency is called the sweet Psalmist of Israel 2 Sam. â—3 1 The reasons and grounds of this Doctrine are these First God hath oft shewed himselfe to take great delight in this part of his worship Two notable examples there be of it The one at the bringing in of the Arke into the Temple in the daies of Salomon 2 Chron. 5.13 Iust at that instant when they lifted up their voice in singing the 136. Psalme the glory of the Lord filled the house The other in that miraculous deliverance God gave to his people against the Ammonites in the daies of Iehosaphat 2 Chron. 20 22. When they began to sing and to praise God the Lord set an ambushment against the children of Ammon and Moab and mount Seir. Secondly it is a singular helpe and meanes to stirre up in us holy affections in Gods service In which respect the Apostle opposeth and preferreth it before wine Eph. 5.18 19. Be not drunk with wine wherein is excesse but be ye filled with the spirit speaking to your selvâ—s in Psalmes and Hymnes and spirituall songs As if he should have said wheras the chiefe pretence men have for their excessive love of wine is that it reviveth and cheereth their spirits Ps. 104.15 I will prescribe a better thing for that purpose to revive your heart and make you cheerefull even to stir up spirituall affections and that is this use to sing Psalmes The use of this Doctrine is first to reprove the generall neglect and falling of from this exercise of singing of Psalmes First it was wont to be the custome aswell to end our Church meetings as to begin them with a Psalme and so the best reformed Congregations use to doe still and surely it maketh much for the decency and solemnity of Gods worship to do so Psal. 147.1 Praise yet the Lord for it is good to sing praises unto our God for it is pleasant and praise is comely This is now a daies much left in many Congregations Secondly it was wont to
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
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
outward meanes that God hath revealed in his Word and appointed us to use to make this his ordinance effectuall in our hearts no way limiting Gods power but leaving his secret working to himselfe According to that Deut. 29.29 The secret things belong to the Lord our God but those things that are revealed belong to us and to our children for ever 3. Though many have felt this ordinance effectuall in themselves that never thus prepared their hearts unto it yet can none such have any assurance or hope that they shall profit by it that are not carefull to prepare their hearts before hand because they have no promise of God for it Now this preparation consisteth in eight things which I will distinctly deliver unto you and run over them with all the speed I can First you must come in repentance that is before you come to heare you must by unfeined repentance cast of every knowne sin Mar 1.15 Repent and beleeve the Gospell saith our Saviour Men must repent with legall repentance before they can beleeve And the Word can profit no man unlesse it bee mixed with faith Heb 4.2 This preparative the Apostle prescribeth 1 Pet. 2.1 2. Laying aside all malice and all guile and hypocrisyes and envies and evill speakings as new borne babes desire the sincere milke of the Word that ye may grow thereby Is it therefore any wonder though they that are usually drunke on the Saterday night or spend it in gaming and then come hither on the Lords day to heare or that immediatly before they come to the Sermon have beene scoulding or acting some other foule sins should go away from the Ministery of the Word never a whit better then they came Did you ever know any salve so soveraigne that could cure a wound that had a splint or an arrow head remaining in it Surely so will every knowne sin unrepented of hinder the saving operation of the word in any mans heart yea it will make the Word a savour of death unto a man See how God threatneth such Ezek. 14.7 8. For every one of the house of Israel or of the strangers that sojourneth in Israel which separateth himselfe from me and setteth up his idols in his heart and putteth the stumbling blocke of his iniquity before his face and commeth to a Prophet to enquire of him concerning me I the Lord will answer him by my selfe And I will set my face against that man and will make him a signe and a proverbe and I will cut him off from the midst of my people and ye shall know that I am the Lord. Secondly you must come with an empty and free heart lay aside and cast of all worldly cares and thoughts which will distract and draw away thy heart That is one chiefe reason of that rest that is enjoyned upon the Lords day and of the commandement the Lord gives to remember and thinke of it before hand and to do all our businesse in the sixe daies that we may have nothing to doe on that day Exod. 28.8 10. This is that that God intended to teach by that ceremony he commanded Moses to use Exod. 3.5 Put of thy shooes from of thy feet for the place whereon thou standest is holy ground to lay aside all their worldly thoughts and affections They that in this ordinance of God seeke for wisdome that is to be made wise unto salvation must first separate themselves from all other matters to this businesse as Solomon speaketh Pro. 18.1 1 Tim. 4.15 Give thy selfe wholy to them that thy profiting may appeare to all And how should they then profit by the Word that jumpe out of their worldly businesse from busying their heads and tongues about such matters into the house of God and will never take the paines to put of their shoes and to sequester their thoughts from such things Whereby it comes to passe that though they draw neare to God with their eares and lips yet their hearts are farre removed from him Esa. 29.13 Their heart goeth after their covetousnesse Ezek. 33.31 Thirdly you must come with an appetite and earnest desire to learne and profit by the Word without which as meat taken into a full stomacke the Word will profit us little With this heart came David to the Word Psal. 119.131 I opened my mouth and panted for I longed for thy commandements This preparative also the Apostle prescribeth 1 Pet. 2.2 As new borne babes desire the sincere milke of the Word that ye may grow thereby To such God hath ever beene wont to blesse his Word He filleth the hungry with good things Luk. 1.53 This maketh the Word sweet and wholsome to us Pro. 27.7 To the hungry soule every bitter thing is sweet But the most of our hearers come to the Word without all appetite or desire after it as may appeare by the heavinesse of their countenance while they are hearing Of whom it may be said as Esa. 3.9 The shew of their countenance doth witnesse against them Fourthly you must come with an humble heart affected with the sense of the need you have of this ordinance of God in respect of the ignorance hardnes of heart infidelity and other corruptions you find in your selves Psal. 25.9 God will teach the humble his way He giveth grace to the humble 1 Pet. 5.5 All conceit of our own knowledge must be cast of if we would profit by the word We must first become fooles in sense of our owne ignorance before ever we can be made wise unto salvation by the Lord in this his ordinance 1 Cor. 3.18 No man can hunger and thirst after righteousnesse and grace till he be first poore in spirit Matth. 5. â— â— And what marvell is it then that our hearers profit so little 1. Many come onely to heare for novelty sake that they may try and passe their sentence and censure on the preachers gifts Luke 23.8 9. Herod had heard a great fame of Christ and therefore was exceeding glad both to see him and to heare him too that he might try whether he were such a one as he had heard him to be 2. The most are Laodicean hearers too well conceited of themselves as it is said of them Revel 3.17 void of all sense of ignorance or any other corruption in themselves Fiftly come with an open heart ready to receive every truth that God shall teach thee in this his ordinance what God shall teach you I say not what any man shall teach thee be he never so good For as for the best teacher in the world you have a rule to try before you trust as 1 Thess. 5.21 Prove all things hold fast that which is good and nothing els As the noble Bereans did Act. 17.11 Even in these daies Gods people have need of that caveat Mar. 4.24 Take heed what you heare But this I say you shall never profit by the Word unlesse you come to it with open hearts ready to
that knocketh it shall be opened But he is never so ready to be found of them in prayer as then when they are in greatest distresse Psal. 46.1 God is our refuge and strength a very present helpe in trouble yet he hath promised Psal. 50.15 Call upon me in the day of trouble any trouble whatsoever and I will deliver thee and thou shalt glorifie me And no marvell for 1. the Lord beares to his people the affection of a father Psal. 103.13 Like as a father pitieth his children so the Lord pitieth them that feare him And what father is there that sheweth not most love to his child and readinesse to helpe him when he is in greatest misery 2. Gods people are then most humbled and thinke most basely of themselves and that is a great furtherance to the successe of their prayers 1. Pâ—t 5.5 God resisteth the proud and giveth grace to the humble 2. Chron. 7.14 If my people shall humble themselves and pray then will I heare from heaven 3. Then Gods people use to pray heartily and fervently 2. Sam. 22.7 In my distresse I called upon the Lord and cryed unto my God and he did heare my voice So saith Anna of her prayer 1 Sam. 1.15 I am a woman of a sorrowfull spirit and have powred out my soule before the Lord. And this God greatly delighteth in Iam. 5.16 The effectuall fervent prayer of a righteous man availeth much And this readinesse they knew to be in the Lord to heare their prayer at such a time specially hath beene the chiefe thing that hath encouraged them to seeke to him in their distresse Psal. 65.2 O thou that hearest prayer unto thee shall all flesh come and 86.7 In the day of my trouble will I call upon thee for thou wilt answere me This Doctrine concerneth every one of us for there is not one of you that heare me this day but you are in some distresse or other or have beene or at least may be And it serveth First for reproofe for the wickednesse and Atheisme of our hearts is in no nothing more discovered then in this that in our distresses we have no mind to seeke to God Hos. 7.14 They have not cryed to me with their hearts when they bowled upon their beds Three sorts chiefly are to be reproved by this Doctrine First such as so long as they can thinke of any meanes to helpe themselves by in their distresse they will never seeke to God Like to the Prodigall who while he had any meanes though it were but by tending of swine and feeding with them he never thought of seeking to his father Luk 15.16 17 This was Asaes foule sin 2. Chron. 16.12 When his disease was exceeding grievous yet he sought not to the Lord but to the Physicians Whereas alas no sound comfort can be found in any meanes till we have first sought to God and appeased his anger If God will not withdraw his anger saith Iob. 9.13 the proud helpers do stoupe under him All meanes men seeke to may say as that counterfeit Samuel indeed the devill whom the witch that Saul sought to for comfort in his distresse as too many wretches do in these dayes raised up did say unto him 1. Sam. 28.16 Wherefore dost thou aske of me or seeke helpe of me seeing the Lord is become thinâ— enemy Secondly such as are most destitute of all meanes to helpe themselves in their distresses yet never seeke to God Poverty and want of all humane helpe shâ—uld drive men to God and cause them to seeke helpe and comfort from him and to give themselves much to prayer Thus it wrought with David Psal. 142.4 5. I looked on my right hand and beheld but there was none that would know me refuge failed me no man cared for my soule I cryed unto thee ó Lord and said thou art my refuge and my portion So saith the Apostle 1. Tim. 5.5 Shee that is a widow indeed and desolate trusteth in God and continueth in supplications and prayers night and day But alas we find that no people under the heaven pray lesse seeke lesse to God care lesse for God then the poore and miserable people doe Miserable indeed in this respect more then for any outward want that they doe endure They cry out by reason of the arme of the mighty saith Elihu Iob 35.9.10 but none saith where is God my maker that giveth songs in the night Thirdly such as when God hath begun to soften their hearts and trouble their consciences for sin as he did Davids at this time do not as David doth here seeke to God for helpe and comfort But 1. either seeke to hide themselves and flye from God by keeping themselves carefully from all such means as might touch upon that sore as Adam did Gen. 3.8 Or 2. betake themselves to mirth and all such meanes as may lull them asleepe and cause them to forget their sins and Gods anger and make them senslesse of those inward gripings and stings as Saul did and found ease by it for a short time 1. Sam. â—6 23 but alas his fitts and terrours returned and became the more extreame violent afterwards as you may see 1. Sam. 18.10 11. or else 3. fall into utter desparation of Gods mercy as Iudas did who when his conscience was deeply wounded with sense of sin could go to the chiefe Priests and Elders and confesse his sin to them but could not go to Christ himselfe to seeke mercy of him Matth. 27.3 Lecture XI On Psalme 51.1 2. Ianu. 3. 1625. THe second use now followeth which is for exhortation to stirre us up in all our distresses to seeke for helpe and comfort from God by prayer It is the Apostles exhortation Iames 5.13 Is any man afflicted let him pray Wee all have need of this exhortation For as we heard the last day there is not one of us here but either we are or have bin or may be in that distresse either through outward or inward affliction and anguish that we are ready to cry with Iehoshaphat 2. Chron. 20.12 We know not what to doe O that wee could bee perswaded when we are in that case though not then only to flye unto God One would thinke there needs no motives to be used to perswade us to this What needs any man perswade a poore wretch that hath not bread at home to seeke abroad for reliefe be he never so bashfull his necessity will perswade him to it sufficiently The poore speaketh supplications saith Solomon Prov. 18.23 You shall heare nothing from him but bewailing his wants and humble intreaties and supplications for helpe and reliefe to such as are able to doe him good But alas our hearts are so estranged from God even from the very wombe as David speakes Psal. 58.3 that no necessity no extremity will drive us to goe a begging to him We have need of strong motives to drive us to it Thinke therefore seriously of the foure reasons
by the house of Israel to doe it for them Yea this is made a certaine signe God hath determined to doe us some great good when he stirreth up our hearts to be earnest with him in prayer Ier. 31.9 They shall come with weeping and with supplications will I lead them and 29.12 13. Then shall ye call upon me and ye shall goe and pray unto me and I will hearken unto you and ye shall seeke me and find me when ye shall search for me with all your hearts How earnest was Daniel with God in prayer for this immediatly before the returne from the captivity Dan. 9. Thirdly this doth nothing derogate from the glory of Gods goodnesse and graciousnesse that he will not doe us good till we seeke to him for it by prayer as may appeare in these three things 1. It is a sufficient demonstration of his goodnesse that he will give us all good things upon our asking when he saith to us Matth. 7.7 Ask and have Deut 4 7. What nation is so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for Esa. 30.19 He will be very gracious unto thee at the voice of thy cry when he shall heare it he will answer thee 2. It is he alone that stirres us up to pray to that end that he may doe us good Psal. 1â— 17 Thou wilt prepare their heart thou wilt cause thine eare to heare 3. The reason why he will have us pray first before he gives argues his exceeding love to us For it is 1. out of the delight he hath to heare this worke of his owne spirit in us which makes us thus to speake and cry unto him Cant. 2.14 Let me heare thy voice for it is sweet Even you that are parents delight much to heare your little ones speake but nothing so much as God doth to heare his children 2. Because he knowes his blessings will be sweeter to us when we have got them by prayer So we see how David joyed in the deliverances and favours hee had received because he had obtained them by prayer Psal. 30.1 2. I will extell thee ô Lord for thou hast lifted me up c. O Lord my God I cryed unto thee and thou hast healed me and 116.1 2. I love the Lord because he hath heard my voice and my supplications because he hath inclined his eare unto me therefore will I call upon him as long as I live The fourth last reason whereby Satan laboreth to perswade men that it is to no purpose to pray is from the experience themselves have had of the fruitlesnesse of their owne prayers That themselves have long used to pray and have found no comfort no benefit by it This reason hath greatly prevailed with wicked men they cannot abide to attend long upon God but though their prayers be indeed nothing worth yet are they apt to quarrell with God if they have not a present answer as Esa. 58.3 Wherefore have we fasted say they and thou seest it not Wherefore have we afflicted our soule and thou takest no knowledge of it And thereupon they resolve to leave praying Malac. 3.14 It is in vaine to serve God and what profite is it unto us and 2. King 6 3â— What should I wait on the Lord any longer Yea this hath also greatly troubled many of Gods dearest ones they have oft complained that they got no good by their praying Iob 30 20. I cry unto thee but thou dost not heare me I stand up and thou regardest me not Habac. 1.1 O Lord how long shall I cry and thou wilt not heare Yea they have thought that they were the worse for praying Ps. 80.4 O Lord how long wilt thou be angry against the prayer of thy people And thereupon they have even growne weary of praying and ready to resolve to give it over as you may perceive Psal. 69.3 I am weary of my crying Now for my answer to this reason it shall consist of two parts 1. I will shew you how we are to judge of this case when we pray and pray often and â—â—nd our selves never the better for it 2. What a Christian is to do in this case And for judging aright of this case two things you must understand First That it is no argument that God neglects us regards not us nor our prayers because we obtaine not presently nor of a long time that that we have begged of him It may be the Lord may do this out of his love First It may be he seeth it is better for thee to want it then to have it we are apt like children and sick-men to desire that that is hurtfull for us And the promise runs thus Psal. 34.10 They that seeke the Lord shall not want any good thing and Matth. 7.11 How much more shall your father which is in heaven give good things to them that aske him Secondly It may be he seeth it is not good for us to have it yet The Lord hath made every thing beautifull in his time Eccl. 3.11 He best knoweth which is the fittest time to doe any thing for us When he may have most honour by that which he doth for us Zachary had prayed for a child while he and his wife were young but God granted not his request till they were both old Luke 1.7.13 because he might have more glory by it then Christ would not comfort Martha and Mary by helping their brother Lazarus while he was sicke though he loved them dearely but delayed to helpe them of purpose Iohn 11.5 6. Why that he might have the more glory by that worke verse 15. I am glad for your sakes that I was not there to the intent that ye might believe And verse 4â— Said I not unto thee that if thou wouldest beleeve thou shouldest see the glory of God He best knoweth also when that he doth for us will doe us most good he watcheth the time and will not delay us one moment longer Esa. 30.18 The Lord will waite that he may be gracious unto you He seeth it good for us to be delayed a while and how long he only best doth know Acts 1.7 It is not for us to know the times or seasons the father hath put them in his owne power 1. to humble us further Let patience have her perfect worke saith the Apostle Iames 1.4 He meant to heale Miriam at Moses request but not so soone as he would have had it she must be better humbled first under the hand of God Numb 12.14 And the Lord said unto Moses If her father had but spit in her face should she not be ashamed seven daies Let her be shut out from the campe seven daies and after that let her be received in againe As if the Lord had said it is too soone for her to be healed yet So he meant to take from Paul that messenger of Satan that buffetted him but not so
inward comfort and assurance of Gods favour increased thereby this is such an answer as is best of all and may abundantly countervaile the want of any other blessing that thou hast begged of God In old time God was wont to answer and give testimony unto the prayers of his servants by sending fire from heaven to consume their sacrifices 2 Chron. 7.1 When Solomon had made an end of praying the fire came downe from heaven and consumed the burnt offerings And 1 King 18.24 The God that answereth by fire lâ—t him be God And as God was wont to answer his people and to testifie his approbation and liking of their prayers and service by fire so doth he now use by his holy spirit which was typified and resembled by that fire Mat. 3.11 to testifie that he is well pleased with the prayers of his people warming and comforting their hearts thereby Ioh. 16.24 Aske and ye shall receive that your 〈◊〉 may be full This is that that David meaneth when he saith Psal. 35.13 His prayer returned into his owne bosome This is the meaning of that promise that is made to the prayers of Gods people Phil. 4.6 7. In every thing by prayer and supplication let your requests be made knowne to God and the peace of God which passeth all understanding shall keepe your hearts and mindes From hence it is that the faithfull have begun their prayers with great heavinesse yet before they had ended them have found unspeakable comfort as Psal. 6.8 1â— Fiftly when though the Lord do not either grant us the good things we have prayed for or those inward feelings and comforts of his spirit yet he makes us able to continue praying and crying still unto him even then when we feele our selves ready to give over and faint Certainely so long as we have strength ministred unto us to hold out in prayer we may be sure God heareth us and regardeth our prayers For this strength and ability to pray even then when God seemeth to neglect us is a speciall worke and fruit of Gods spirit Rom. 8.26 It is the spirit that thus helpeth our infirmities and maketh intercessions for us And God cannot but heare and regard the voice of his owne spirit verse 27. He that searcheth the hearts knoweth what is the minde of the spirit So long as thou canst pray specially with such striving and labour is not possible thou shouldst be neglected of God Psal. 10.17 Lord thou hast heard the desire of the humble thou wilt confirme their heart thou wilt cause thine eare to heare Lecture XV. On Psal. 51.1 2. February 7. 1625. IT followeth now that we proceed to the second part of that answer I told you was to be made to the fourth and last reason that men are taught by Satan to alledge to prove that it is a needlesse thing to pray namely their owne experience that themselves have prayed long and found no comfort nor benefit by it And in this second part of mine answer I must shew you what we are to do in this case when we have used prayer for some blessings and comforts we want for our selves or others and are never the better for it Now in this case three things must be done by us 1. We must take this to heart and be affected with it 2. We must pray still 3. We must examine well what the cause should be why we obtaine not our suits why we receive no answer from God to our prayers First I say when we have prayed long and received no answer from God we must take this to heart and be affected with it as with a token of the Lords displeasure For so we see Gods servants have alwaies beene much troubled and complained of this as of a great affliction Iob 30 20. I cry unto thee and thou dost not heare me I stand up and thou regardest me not Psal. 22.1 2. My God my God why hast thou forsaken me why art thou so farre from helping mee and from the words of my roaring ô my God I cry in the day time but thou hearest not and in the night season and am not silent â—am 3.8 When I cry and shout be shutteth out my prayer They have not onely complained of this that they could not obtaine of God the helpe and comfort that they stood in need of but this hath troubled them most that God gave them no answer shewed no respect unto their prayer You shall see how this troubled David Psal. 28.1 Vnto thee will I cry ô Lord my rocke be not silent to me least if thou be silent to me I become like them that goe downe into the pit as if he had said I am but a dead man if thou give me no answer Certainely It is our great sin that we are so carelesse and void of regard in this case 1. We never observe how our prayers speed whether God answer them or not 2. Though we evidently discerne that God hath hath shewed no respect to the prayers we have long made unto him for our selves or for the Church of God it never troubleth us I told you the last day we should hearken after our prayers how they speed two benefits we should receive by it 1. If we finde that the Lord giveth a gracious answer unto them it would greatly increase our faith and incourage us to depend upon him and to ply him with our prayers Psal. 116.1 2. I love the Lord because he hath heard my voice and my supplications because hee hath enclined his care unto me therefore will I call upon him as long as I live In which respect it is good for Gods people to keepe records and remembrances of the successe they have had in their prayers So did Sampson in giving a name to that fountaine that God upon his prayer had opened unto him when he was ready to perish with thirst and calling it Enbakkore the fountaine of him that prayed Iudg. 15.19 And Hannah in calling her sonne Samuel begged of God 1 Sam. 1.20 So doth David oft call to mind the comfort he had found in prayer Psal. 18.6 In my distresse I called upon the Lord and cryed unto my God he heard my voice out of his temple c. And 120.1 In my distresse I cryed unto the Lord and he heard me and in many other places The second benefit we should receive by observing how our prayers speed would be this that if we find we have received no answer from God it would humble us and make us carefull both to enquire into the cause of it and to pray better that we may speed better then yet we have done This good Israel got by observing that they had twice sought to the Lord for successe against the Benjamites and prevailed not it caused them to humble themselves more deepely before the Lord and pray more fervently and in a better manner then they had done before as we shall reade Iudg. 20.26 And so much shall
6.33 What should I wait for the Lord any longer was the voice of an Atheist and not of a Christian. The faithfull have beene wont to speake after another fashion Psal. 40.1 I waited patiently for the Lord and he inclined unto me and heard my cry Nothing is lost by waiting upon God his promises shall certainely be performed in the sittest season Though it tarry saith the Prophet Hab. 2. â— wait for it because it will surely come it will not tarry not a moment after the fittest season They shall not be ashamed that is disappointed of their hope saith the Lord Esa. 49.23 that waâ—â—e for me And thus have I declared to you the second duty that belongeth to us when we pray long and can receive no such answer as our soule desireth The third and last thing we must do in this case is to examine well what the cause should be that we speed no better in our prayers that we receive so little comfort and benefit by them When Saul had sought unto God and he answered him not that day he called all the chiefe of the people together to know and see whose sin had beene the cause of it 1 Sam. 14.37 38. He was none of the best men but certainely in this case his example is worth the following For though the Lord may have other reasons secret to himselfe for which he doth deny or delay our suits yet if we receive not answer from him in any of these five kinds that I told you of the last day it is our part to lay the fault upon our selves and to impuâ—e it to our sins and to say with the Prophet Esa. 59.1 2. The Lords hand is not shortned that it cannot save neither is his eare heavy that it cannot heare but our iniquities have separated betweene us and our God and our sinnes have had his face from us that he will not heare And Ier. 5.25 Our iniquities have turned away these things and our sinnes have withholden good things from us Surely should every one of us say somewhat hath beene 〈…〉 or in my prayers or els the Lord who is so ready to heare and 〈◊〉 the prayers of his people would have returned me some answer to my prayers before now I aske and receive not because I aske amisse Iam. 4.2 Now the Lords 〈◊〉 to our prayers should cause us to examine well what hath been the faith of our prayers that we amending that fault may hereafter finde more comfort in prayer And for your helpe that way I will shew you some of the principall faults that use to blemish and weaken our prayers so as they become not acceptable and effectuall with God First it may be when thou prayedst thou hadst not first repented thee of and forsaken every knowne sin and that man whose conscience tells him somewhat he doth daily and purposeth still to doe that he ought not somewhat he daily omits to do and doth not yet resolve to doe which he ought to doe can have no hope that God will heare his prayer He that would pray must be carefull first to purge both himselfe and his family also from all knowne sins Iob 11.13 14. If thou prepare thine heart and stretch out thine hands towards him if iniquity be in thine hand put it farre away and let not wickednesse dwell in thy tabernacles If I regard iniquity in my heart saith David Psal. 66.18 any iniquity any knowne sinne the Lord will not heare me The promise of audience with God is made onely to such as feare him Psal. 145.19 He will fulfill the desire of them that feare him he also will heare their cry and will save them Secondly it may be that the prayers that thou hast used to make have not been made according to Gods will The prayers that Gods spirit inditeth in us are made according to the will of God Rom. 8.27 And upon this doth the successe of our prayers greatly depend 1 Ioh. 5.14 This is the confidence we have in him that if we aske any thing according to his will â—e heareth us As if he should say we can have no confidence he will heare us but when we pray according to his will But you will say how may we pray according to the will of God I answer 1. When we pray more for spirituall then for earthly things Mat. 6.33 First seek the kingdome of God and his righteousnesse and all these things shall be added unto you 2. When we can crave spirituall blessings more importunately this is a prayer according to Gods will Luk. 12.32 It is your fathers good pleasure to give you the kingdome and 1 Thess. 4.2 This is the will of God even your sanctification but in craving of temporall blessings yea and of the measure also of spirituall graces we can submit our selves to the will of our heavenly father Mat. 26.39 O my father if it be possible let this cup passe from me neverthelesse not as I will but as thou wilt 3. When we in our prayers doe more importune God for the pardon of our sins then for the removing of any punishment of sin Thus Peter taught Simon Magus to pray Acts 8.22 Pray that the thought of thy heart may be forgiven thee but he prayed otherwise ver 24. Pray to the Lord for me that none of these things that yee have spoken come upon me 4. When in our prayers we can desire the favour of God more then any of his blessings either corporall or spirituall Thus prayed David Psal. 4.6 Many say who will shew us any good blessings and good things many can desire and pray for but Lord lift thou up the light of thy countenance upon us Till we have learned out of Gods Word to pray thus according to his will our prayer is but the sacrifice of fooles Eccles. 5.1 And as Elihu speaketh Iob 35.13 Surely God will not heare vanity neither will the Almighty regard it Thirdly it may be thy prayers thou hast used to make were carelesse unrevereÌ„t and distracted prayers If we would speed in our prayers we must pray in reverence and feare of the Lords greatnes and majesty and sense of our own vilenes Ps. 2.11 Serue the Lord with feare 5.7 In thy feare will I worship towards thine holy temple Our hearts must be fixed and setled upon him upon the words we utter unto him and not rove and wander up and downe Such a disposition of heart as David found in himselfe when he would praise God we must strive to have when we pray My heart is fixed ô God saith he Ps. 57.7 my heart is fixed I will sing and give praise The sense of the Lords greatnesse must keepe us from speaking any thing rashly without understanding and attention of heart from speaking we wot not what as if we were in a dreame This charge is given us Eccl. 5.2.3 Be not rash with thy mouth let not thine heart be hastly to utter any thing before God
for God is in heaven and thou upon earth therefore let thy words be few For a dreame commeth through the multitude of busines and a 〈◊〉 voice is knowne by the multitude of words We must rouse up our hearts both before in our prayers from drowsinesse and cry unto them as Deborah doth unto her heart Iudg. 5.12 Awake awake Deborah awake awake utter a song And as David Ps. 108.2 Awake Psaltery and harpe I my selfe will awake early Fourthly it may be the prayers thou hast used to make have had no heate nor fervency in them they have beene formall and drowsy prayers and then it is no marvell though they have not been effectuall with God The prayers that Gods spirit inditeth are cries crying and earnest prayers Rom. 8.35 We have received the spirit of adoption wherby we cry Abba father The prayers of Gods people are compared to incense Psal. 141.2 and the incense sent up no sweet favour till the fire that came downe from heaven came to it Num. 16.46 It is the fervent prayer only that is effectuall with God Iam. 5.16 The effectuall fervent prayer of a righteous man availeth much Ps. 3.4 I cryed to the Lord with my voice and he heard me out of his holy hill Ps. 119.145 I cry with my whole heart heare me ô Lord. For so runneth the promise Ier. 29 13. Yee shall seeke me and find me when you shall search for me with all your heart Fiftly it may be the prayers thou hast used to make have proceeded from an heart that lay not low enough was not truly and foundly humbled in the sense of thine own unworthines We are too apt to applaud both our selves and others in that devotion that hath no humiliation in it at all Remember God would not heare Moses himself for Miriam till she were further humbled Nú. 17.13.14 1. Humiliation arising from the sense of our own unworthiâ—â—s is a great furtherer of the successe of our prayers 2 Chro. 7.14 If my people shall humble theÌ„selues pray then will I heare from heaven This was that that furthered the successe of Manasses prayers 2 Chr. 33.12 13. In his affliction he besought the Lord humbled himselfe greatly and prayed and the Lord was intreated of him 2. Some judgments will not be removed by ordinary prayer Mat. 17.24 This kind goeth not out but by prayer fasting so some blessings will not be obtained by ordinary prayer The children of Israel could not prevaile against Benjamin till they had kept a fast Iudg. 20.26 they should have fasted as well as prayed for the further humbling of their soules in such a case 3. Take heed therfore that you yeeld not to that conceit to think your selves wronged when you have prayed for any thing thus thus long yet caÌ„not speed like those hypocrites who are brought in thus expostulating the matter with God Esa. 58.3 Wherfore have we fasted thou seest not wherefore have we afflicted our soules and thou takest no knowledge But judge your selves ever unworthy to be heard and when you goe to pray strive to be as humble as that worthy Centurion Luk. 7.6 7. that when he sued for mercy from Christ thought not himselfe worthy that Christ should come under his roofe no not to go to Christ. And as the Prodigall Luk. 5.21 that said to his father I am no more worthy to be called thy sonne Ascribe it onely to Gods mercy in Christ if hee vouchsafe to shew any respect to thee or thy prayers Colos. 3.17 Doe all in the name of the Lord Iesus giving thankes to God the father by him Sixtly and lastly It may be thou hast not prayed in faith 1. We should in our prayers set before us the promises of God and ground our confidence upon them Thus did David Psal. 1â—9 147 I prevented the dawning of the morning and cryed I hoped in thy Word These we may with a reverend boldnesse alleadge to God in our prayers and bind him with his owne word which he can no more deny then cease to be God Thus doth David Psalme 143.1 Heare my prayer ô Lord give eare to my supplications in thy faithfulnesse answer me and in thy righteousnesse 2. We should in our prayers set before us the worthinesse of our advocate and high Priest who sits at his Fathers right hand to present our prayers unto him and make them acceptable in his sight Heb. 4 1â— 16. Seeing that we have a great high Priest that is passed into the Heavens Iesus the Sonne of God let us therefore come boldly unto the throne of Grace that we may obtaine Mercy and have Grace to helpe in time of need And remember the promise Iohn 16.23 Verily I say unto you whatsoever ye shall aske the Father in my Name he will give it you Vnlesse we come in this faith thus grounded upon the promises of God and upon the all-sufficiency of our Mediator we can have no hope to speed well in our prayers He that would aske any thing of God saith the Apostle Iam. 1 6 7. let him come in faith nothing doubting otherwise let him not thinke that he shall receive any thing of the Lord. Lecture XVI On Psalme 51.1 2. Febru 21. 1625. WEE have already heard that in these verses three things were to be observed principally 1. That David in his great distresse and anguish of heart flyeth unto God seeketh comfort and helpe from him by praier 2 What was the chiâ—fe thing that in this his prayer he beggeth of God that is to say the remission and pardon of his sin 3. Vpon what ground he did build this his hope to obtaine this suit of God that is the mercy of God and nothing but that The first of these three points we finished the last day and are now to proceed unto the second We must therefore observe here 1. That this is the only thing he beggeth here of God The Lord had denounced against him by Nathan 2. Sam. 1â— 10 12. very heavy and grievous judgements 1. That as he had taken away Vriahs wife and committed filthinesse with her so would he take his wives and give them to one that should defile and abuse them by filthy whoredome he had sinned and by filthy whoredome he should be punished 2. That as he had slaine Vriah with the sword of the children of Ammon so should the sword enter into his owne house by the sword he had sinned and by the sword and bloud he should be punished 3. That as he had brought dishonour upon God and his holy religion by giving great occasion to the enemies of the Lord to blaspheme so would God bring open shame and reproach upon him before all Israel and before the Sunne 4. That the instruments God would use to afflict him by in this manner should be them of his owne house his owne children whom he had too dearely loved I will raise up evill against thee out of thine owne house
that he looked for no comfort Therefore is this oft mentioned as the justest and soundest ground of all true comfort Comfort yee comfort yee my people saith your God it is the Lords speech to his servants and messengers Esa. 40.1 2. speake ye comfortably to Ierusalem How should we do that may Gods servants say Cry unto her that her warrefare is accomplished that her iniquity is pardoned No sound comfort can be had till then and when once that is knowne nothing can make a mans state uncomfortable So speaketh our Saviour to the poore man that had the palsie when he saw him dejected in mind and uncomfortable he saith not sonne be of good comfort thy palsie hath left thee thou that couldst not have come hither if foure men had not brought thee Marke 2.3 shalt be able to take up thy bed and walke home without any helpe but how doth he comfort him Matth. 9.2 Sonne be of good comfort thy sinnes are forgiven thee So when he would comfort Mary Magdalene that was so full of trouble of mind and sorrow that she was able with her teares to wash his feet Luke 7.38 he saith unto her vers 48. Thy sinnes are forgiven thee As if he had said thou hast no such cause to weep so thou hast cause to be comfortable and cheerefull for thy sins are forgiven This peace of God that is the comfort and joy that riseth from the knowledge of the pardon of our sins and reconciliation with him is said Phil. 4.7 to passe all understanding No heart can conceive how comfortable and blessed a thing that is but that which hath felt and enjoyed it Thirdly The man that truly knoweth what sin is desireth and longeth after nothing so much as the pardon of his sin is not so earnest and importunate with God in any suit as in this If God should now have said to David as after he did unto his sonne Solomon 1. Kings 3.5 Aske what I shall give thee Certainly this should have beene his petition Lord that my sins may be forgiven yea see how earnest he is here with God for this To such men Christ who is our propitiation and only meanes to procure and purchase our pardon is pretious as the Apostle speaketh 1. Pet. 2.7 To you that beleeve he is precious yea so precious that in comparison of him and of Gods favour through him they esteeme basely of every thing else Phil 3.8 I do count all things but dung that I may win Christ. Fourthly and lastly The man that truly knoweth what sin is thinks he hath even enough when he hath gotten his pardon though God should deny him all things else and saith of it as Iacob when he was sure Ioseph was still living Gen. 45.28 It is enough Yea he counts himselfe to be a happy man if once he have obtained this So we see David here maketh this his only suit and saith in another place that this is enough even to make a man happy Psalm 32.1 2. Blessed is the man whose transgression is forgiven whose sinne is covered blessed is the man unto whom the Lord imputeth not iniquity Nothing can make that man miserable whose sins are forgiven Now the reasons and grounds of this Doctrine are principally two being taken from the true and sound consideration of the nature of sinne And for the nature of it we will goe no further then to that description that David maketh of it in these two verses and to those two comparisons whereby he doth here resemble it First he compareth sin to debt in these words verse 1. Blot out my transgressions Our sins are our debts as our Saviour teacheth us to call them and account of them in the fift petition of the Lords prayer Matth. 6.12 Forgive us our debts First The obedience God requireth of us in his Law is no more but just and due debt we are bound and ought to performe it and in case we performe it not the penalty and curse which the law inflicteth is most justly due unto us We stand bound to performe either the one or the other To this obligation every mans conscience hath set his hand and seale and will acknowledge it and say Amen unto it one day God requireth in his Law that so soone as his people should come into the land of Canaan the curses of this law this bond and obligation should be read in the hearing of them all men women children and that all of them should say Amen to it Deut. 27.26 Cursed is he that confirmeth not all the words of this Law to doe them and all the people shall say Amen The copy and counterpane of this bond betweene God and us every man hath in his owne conscience which will acknowledge it to be most true and just as the Apostle speaking even of heathen men saith Rom. 2.15 which shew the worke of the Law written in their hearts Secondly These debts of ours though we be apt to forget yet the Lord will never forget The Lord hath sworne by the excellency of Iacob saith the Prophet Amos 8.7 Surely I will never forget any of their works Hee keepeth a debt booke wherein he hath set downe in writing every one of them Esa. 65.6 Behold it is written before me And our owne conscience also scores up every one of our sinnes and sets downe the time and place when and where we committed them and so came into Gods debt further and further And though it be like a sealed and clasped booke for a time that we cannot looke into it which maketh us thinke wee are little or nothing in Gods debt yet these bookes will one day bee opened Revelation 20.12 I saw the dead small and great stand before God and the bookes were opened and the dead were judged out of those things which were written in the Bookes according to their workes and then it will appeare our debt bookes agree fully with Gods debt bookes our scores with his scores According as the Apostle saith Rom. â—15 â—6 that the consciences of men shall beare witnesse with God in the day when God shall judge the secrets of men by Iesus Christ. Thirdly These debts of ours if we get not in time a discharge and Quiâ—â— est from them will be exaâ—tâ—d every one oâ— them at our hands The Lord I tell you is such a creditor as will looke to have his owne Eccles. 1.9 Know thou that for all these things God will bring thee to judgement And 1â— 14 The Lord shall bring every worke into judgement with every secret thing whether it be good or evill Fourthly these debts of ours are growne to such a huge summe as we are never able to satisfie and pay them and therefore they are compared to a debt of ten thousand talentâ— Matth. 18.24 a summe which there was never any merchant or King in the World so rich as was able to pay it Fiftly Now consider well of this reason To an honest
mind it is a heavy thing yea a very heavy thing to be more indebted 〈◊〉 to a 〈…〉 then he is able to pay a matter of great griefe and 〈◊〉 it is and so indeed ought to be Rom. â— 8 〈◊〉 no man any thing Mat. 5 2◠〈…〉 quiâ—â—â—â— Pâ—o. 6 4◠〈…〉 to thine eyes nor â—tumâ—er to thine eye-lids delivâ—r thy selfe as a Roe with all the speed thou 〈◊〉 â—rom th◠〈◊〉 of the hunter It is made the note of a graceless man to be carelesse in this case Es. 3â— 21 The wicked borroweth and payeth not againe How heavy a thing is it thâ—n to be thus in debt 〈◊〉 danger unto God and alwayes liable unto his arrest For 1. He hath another manner of prison to cast his debters into then all the prisons and dungeons in the world are Mat. 22.13 Bind him hand and foot and call him in â—â—â—ter darkenes there shal be weeping and gnashing of teeth 2. Here no hiding of our heads or keeping close will serve the turne 〈◊〉 130.7 Whither â—hall I flee from thy presence 3 There is no hope of escaping his arrest or execution by any rescue or strength we are able to make Iob. 10.7 There 〈◊〉 that can deliver out of thy hand And therefore no marvell thou 〈…〉 though he cry out here so earnestly to God to 〈◊〉 them out of his debt booke and crosse the booke ver 1. Blot out my transgessions and ver 9. Blot out 〈◊〉 iniquities Certainly so will every one of us doe that truly knoweth what it is to be thus indebted unto God The second reason of the Doctrine is contained in the second comparison whereby David here resembleth and setteth forth the nature of sin He compareth it to filthinesse and uncleannes in these words of the second verse With me throughly from mine iniquity and cleanse me from my sin So is all sin called not 〈…〉 Cor. 7. â— Let us clense our sâ—lves from 〈…〉 flâ—sh and spirit Yea sin for the filthinesse of it is compared to the excrementâ— of a man 〈…〉 See the proofe of this in two points sin unrepented of and unpardoned 1. defileth and polluteth a man himselfe maketh him most 〈◊〉 and 〈◊〉 some â— it maketh every thing uncleane and polluted unto him so as he shall receive no good but hurt by it for the first Nothing so defileth a man as sin doth Mat. 15.19 20. Out of the 〈◊〉 proceed evill thoughts murders 〈…〉 theâ—is false witnes blasphemies these are the things which defile a man In which respect Sâ—loâ—â—n saith Pro. 13.5 that a wâ—â—â—d man is loâ—thsome 1. Sin maketh a man loathsome to all good men Psal. 15.4 In whose eyeâ— a vile person is contemned Prov. 2â— â—7 An unjust man is an abomination to the just He cannot in his heart esteeme him he dares not be familiar with him Psâ—l â—6 5 I have hated the congregation of evill doers and will not sit with the wicked 2. It maketh a man loathsome to all men even to such as owe most duty unto him that they cannot reverence or esteeme him as otherwise they would the father to the child the husband to the wife the master to the servant Lam. 1.8 Ierusalem hath grievously sinned therefore they that honoured her despise her And though this be not fully seene in this World and yet alas it is too much seene every day in all places yet in the end of the World and the day of judgement it shal be perfectly seene For then wicked men shal be an abhorring to all flesh as the Prophet speaketh Esa. 66.24 Thirdly sin maketh men loathsome unto God My soule loathed them saith the Lord. Zac. 11.8 Yea the best things that proceed from them the Lord loatheth Pro. 15.8 The sacrifice of the wicked is an abomination unto the Lord. For he is of so pure eyes that he cannot endure to behold evill or to looke on any iniquitiy Hob. 1.13 4. and lastly Sin will make a man loathsome even unto himselfe when God shall open the sinke he will feele such a filthy and loathsome sent to come from it as will even overcome him and make him unable to abide himselfe See the experiment hereof not in Iudas only a cast-away who when God discovered to him the loathsomnesse of his sin went and hanged himselfe Matth. 27.3 5. but in Gods dearest servants in Iob who cryeth out 42.6 I abhorre my selfe and in those repentant Iewes of whom it is sayd Ezekiel 36.31 Then shall yee remember your owne evill wayes and shall loath your selves in your owne sight for your iniquities But this is not all the filthines that is in sin to defile the man himselfe that committeh it and make him loathsome It doth also Secondly Make every thing uncleane and polluted to him so as he shall receive no good but hurt by it It poisoneth every thing to a man his health wealth friends children food recreations Titus 1.15 To them that are defiled and unbeleeving nothing is pure Yea even the holy things of God his Word and Sacraments Leviticus 16.16 The Priest shall make an attonement for the holy place because of the uncleannesse of the children of Israel and of their sinnes Hag. 2.13 If one that is uncleane touch any of the holy things shall it be uncleane and the Priests answered and said it shall be uncleane And therefore no marvell though Davids sins did so trouble him though he cry out here so earnestly unto God ver 2. Wash me throughly from mine iniquity and clense me from my sin And Psal. 32.1 Blessed is he whose transgession is forgiven and whose sin is covered And certainely so will every one doe that knoweth how filthy a thing sin is how loathsome it will make him and how it will defile and poison every thing to him Lecture XVII On Psalme 51.1 2. Febru 28. 1625. IT followeth now that we proceed to the uses of this Doctrine Whereof the first of them is for reproofe of them that doe not doe as David did here And which of us all is it that is not liable to this reproofe This will appeare in three points First there be many things that we do all more earnestly desire and seeke after then the pardon of our sins and to us the Lord may say as he did to Martha Lu. 50.41 42. Martha Martha thou art carefull and troubled about many things how we may live and live wealthily and pleasantly and in credit but one thing is needfull That one thing that is needfull and only absolutely needfull the pardon of our sins and Gods favour we take little thought for And what are these things that we seeke more eagerly then Gods favour and preferre before it Surely 1. They are uncertaine 1. Tim. 6.17 Trust not in uncertaine riches 2. They can yeeld us no sound comfort when we have most need of comfort or make us ever a whit the happier Esa. 55.2 Wherefore doe you spend your money for that which is not bread
seeke for the pardon of our sinnes and to seeke for it as he doth heere that is 1. To seeke it above all other things and to make it our onely suit as David doth heere and as the Publican when he went to pray begged nothing els but this Luk. 18.13 Lord be mercifull to me a sinner 2. Seeke without delay to have this debt discharged as Solomon adviseth the man who is in danger for debt discharged as Solomon adviseth the man who is in danger for debt even to mortall man Pro. 6.4 5. Give no sleepe to thine eyes nor slumber to thine eye-lids deliver thy selfe as a Roe from the hand of the hunter 3. Seek it not coldly and faintly but earnestly and with all thy might as David heere and Psal. 27.4 One thing have I desired of the Lord and that will I seeke after that I may dwell in the house of the Lord all the daies of my life to behold the beauty of the Lord that is his mercy his chearefull and favourable countenance towards me as Psal. 90 17. Let the beauty of the Lord our God be upon us Now for the better enforcing of this exhortation I will first give you certaine motives to perswade you to seeke for your pardon 2. I will shew you the meanes how you may obtaine it 3. I will give you certaine signes and notes whereby you may know whether you have obtained it or no. And for the motives to stirre us up to seeke and sue out our pardon 1 Some of them have reference to the pardon it selfe and 2 Some to us that are to seeke and sue for it First this pardon may be gotten If sinnes could have no hope to get the pardon of their sinnes they could have no incouragement to seeke it but as Shecâ—niah saith to Ezra Ezra 10.2 there is hope in Israel concerning this thing There is not any sinner amongst us all how many or heinous soeâ—eâ— his sinnes have beene but he may have hope to obtaine the pardon of his sinnes if he seeke it aright For this we have his word that cannot deceive us Mat. 12.31 I say unto you all manner of sinne and blasphemy shall be forgiven unto men Matth. 18.27 The Lord of that servant that ought ten thousand talents was moved with compassion and loosed him and forgave him the debt And though it be said of him that sinneth against the Holy Ghost Matth. 12.32 that it shall not be forgiven him neither in this world nor in the world to come yet the reason thereof is not because God cannot or will not forgive so heinous as a sinne but because he that is gone so farre cannot returne to God and seeke his pardon Heb. 6.6 It is impossible he should be renowned againe unto repentance And this motive to seeke for our pardon we have given us Esa. 55.7 Let the wicked returne unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Secondly this pardon is worth the getting and seeking for For 1. It is full and generall and giveth us a discharge not onely from our sinnes but from the whole punishment due to us for them not from such sinnes onely aâ— are knowne to us and we have beene able particularly to repent of but from all our sinnes knowne and unknowne So that when once we have gotten our pardon for one sin we have gotten the pardon of all originall and a small smaller and greater knowne and unknowne Esa. 55.7 He doth abundantly pardon So that as Christ never cared any but he made them perfectly and every whit whole Ioh. 7.23 so is it said of him that he is able to save them to the uttermost that come unto God by him Heb. 7.25 Whom he once washeth and cleanseth he maketh them so cleane that he leaveth no filth no staine nor spot upon them Esa. 1.18 Though your sinnes be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll that never received any dye Thus doth God account of them that are once pardoned Cant. 4.7 Thou art all faire my love there is no spot in thee All Gods acquittances are generall not as mens onely from the beginning of the world to that day that the acquittance is made but from the beginning of the world to the end of it When he pardoneth he pardoneth not sins past onely but even those that are future have a ground of pardon in it Psal. 103.17 The mercy of the Lord is from everlasting to everlasting upon them that feare him And Ioh. 13.10 He that is washed needeth not save to wash his feet but is cleane every whit 2. This pardon where it is once given can never be revoked or canceled againe He forgiveth not as man doth but when he forgiveth our sinnes he forgetteth them also Ier. 31.34 I will forgive their iniquity and I will remember their sinnes no more To this mercy that belongeth which the Lord speaketh Hos. 13.14 Repentance shall be hid from mine eyes Whom God hath once pardoned he never so forsaketh that they shall quite loose his favour againe Psal. 37.28 The Lord forsaketh not his Saints they are preserved for ever Therefore we are but once baptized and brought to the laver of regeneration Tit. 3.5 3. This pardon sets us in as good state before God as if we had never sinned so as he thinketh never the worse of us for any sinne we have committed when once we have our pardon Nay we become much more deare unto him then if we had never sinned As we see in the case of the Prodigall whose father shewed much more kindnesse unto and delight in him then in his elder brother Luk. 15.32 And in the kind respect our Saviour shewed to Mary Magdalen Mar. 16.9 Hee appeared first to her out of whom he had cast seven divels And to Peter Mar. 16.7 more then to any Disciple that ever he had And this second motive which hath reference to the fullnesse of this pardon incouraged and moved David heere to seeke it so earnestly as we may see verse 7. Wash me and I shall be whiter then snow Now for the second sort of motives which have reference to our selves if we respect our own selves there is great cause that we should above all things speedily seeke for the pardon our sins First In respect had to our death For if death should seize upon us before we have gotten our pardon our case were desperate and irrecoverable If pardon be not gotten before it will never be gotten To him that is living there is hope saith Solomon Eccl. 9.4 for a living dog is better then a dead lyon And Eccl. 11.3 In the place where the tree falleth there it shall be there it lieth and will continue for ever If a man obtaine not his acquittance and discharge of his debt before he dieth there is no way but one with him to prison must he
many good workes Suffered great wrongs from Saul with wonderfull patience and freedome from desire of revenge 1 Sam. 24.5 6. Shewed marvellous zeale for God in fighting his battells 1 Sam. 25.28 Shewed marvellous love to the Word and worship of God Psal. 27.4 One thing have I desired of the Lord and that will I seek after that I may dwell in the house of the Lord all the daies of my life and 84.1 How amiable are thy tabernacles O Lord of hosts And even at this instant when he maketh this prayer to God there was a great deale of goodnesse and grace in him 1. He confesseth freely his sinne unto God verse 3 4. 2. He was wonderfully humbled for it and grieved and broken hearted verse 8.17 3. His heart was quite changed and turned from his sinne unto God he loved him unfainedly and desired his glory verse 13 14. 4 And all this he did in uprightnesse of heart verse 6. Yet now comming to beg pardon of his sins he groundeth his hope to obtaine it upon none of his former good workes upon none of the goodnesse that he found now in himselfe but onely upon the mercy of God Now from these three points thus observed in the Text this Doctrine ariseth for our instruction That the best of Gods servants have no other ground of hope to find favour with God for the pardon of their sins but onely in the mercy of the Lord. Vpon this Gods choicest Saints have builded alwaies and in seeking pardon of their sins have pleaded nothing but this So doth David heere and so doth he in many other Psalmes Psal. 6 2 4. Have mercy upon me O Lord for I am weake returne ô Lord deliver my soule ô save me for thy mercies sake and 25.6 7. Remember ô Lord thy tender mercies and thy loving kindnesses for they have beene ever of old according to thy mercy remember thou me for thy goodnesse sake ô Lord. So doth Daniel in his prayer Dan. 9.9 To the Lord our God belong mercies and forgivenesses All pardons are mercies and are obtained by mercy onely Yea in all their prayers wherein they have sued to him for any blessing this hath ever beene in their eye and that which they have built all their confidence upon Psal. 5.7 As for me I will come into thy house in the multitude of thy mercy This shall ever draw me and incourage me to come unto thee And 69.13 O God in the multitude of thy mercy heare me And 115.1 Not unto us Lord not unto us but unto thy name give glory for thy mercy and for thy truths sake But what should I heape up testimonies in so plaine a case And yet because it is so usefull and comfortable a point I will not passe over it too sleightly but insist a while upon it so farre as I shall judge necessary for your edification And before I come to the reasons and grounds of the Doctrine I will answer two maine objections that the heart of man wil be apt to make against this Doctrine First How can our hope to finde favour with God be grounded onely upon the mercy of God How can the pardon of our sins bee ascribed to the meere mercy of God and to his free grace when wee obtaine not this favour of God till it was dearely bought and purchased 1 Cor. 6.20 Ye are bought with a price Yea sucha price as was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully answerable in worth to the soules of all Gods elect and to that which God hath given us 1 Tim. 2.6 He gave himselfe a ransome for all The Lord forgave not one farthing of that summe wherein we stood indebted to him till he was fully satisfied for it First hee exacted and received by Christs passive obedience the whole forfeiture of our obligation hee had against us and so came wee to the pardon of our sins In which respect it may be said as Esa. 40.2 Wee have in our surety received at the Lords hand double for all our sinnes Secondly hee exacted and received also in Christs active obedience the whole debt of obedience to his Law that wee did owe unto him For Christ our surety not for himselfe but for us fulfilled all righteousnesse Matth. 3.15 And so came we to the title and right wee have to the Kingdome of Heaven So that it may seeme not the meere mercy and free grace of God but Christ is the only ground of our hope as he is called 1. Tim. 1.1 The Lord Iesus Christ is our hope And 1. Iohn 2.2 He is the propitiation for our sins To this I answer That the foundation of all our hope and comfort we have in Christ is in the mercy and free grace of God only For although the pardon of our sins and salvation of our soules in respect of Christ our surety was no free gift but a deare purchase and the Lord shewed no mercy at all to him but justice only yea rigour of justice Rom. 8.32 He spared not his owne sonne but delivered him up for us all Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us Looke upon him when he was in his agony and passion paying our forfeiture and there was nothing to bee seene from top to toe soule and body but the curse of God he was all curse made a curse Yet do we obtaine this pardon and the salvation of our soules not by purchase but by the free gift of God Esa 9. ◠Vnto us a Sonne is given Ioh. 4.10 If thou knewest the gift of God And the mercy and free grace of God never appeared so much to us-ward in all the works that ever he did as in this worke of redeeming us from our sins by the bloud of Christ. For thus speaketh the Apostle Ephes. 1 7. In whom we have redemption through his bloud the forgivenesse of sins according to the riches of his grace the riches of Gods grace appeared in this Observe this I pray you in five points First It was the wonderfull mercy of God to us and nothing else that moved him to find out and appoint the meanes to satisfie his owne justice by It was the Lord himselfe that did fore-ordaine his owne Son to be our propitiation Rom. 3 27. He purposed this in himselfe Ephes. 1.9 And so the Lord indeed made satisfaction unto himselfe 2. Cor. 5.19 God was in Christ reconciling the world to himselfe His love and mercy appeared more unto us in this then if by his absolute prerogative he had forgiven us without exacting any satisfaction at all Iohn 3.16 God so loved the world that he gave his onely begotten Sonne And Iohn 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins Secondly It was the wonderfull mercy of God to us and nothing else that moved him to give any of us to Christ and to appoint
we are chastened of the Lord that we should not bee condemned with the world Yet taketh he no pleasure in correcting them but as hee doth it most unwillingly Psal. 103.8 He is slow to anger Lament 3.33 He doth not afflict willingly nor grieve the children of men so is he most apt to repent him of the evill hee is constrained to bring upon them and to bee troubled with it Therefore it is said of him Ioel 2.13 and in many other places that he repenteth him of the evill Both which properties are most pathetically expressed Hosea 11.8 How shall I give thee up Ephraim How shall I deliver thee up Israel How shall I make thee as Admah How shall I set thee as Zeboim Mine heart is turned within me my repentings are kindled together And this is the first point in this comparison Secondly the very sight of the misery another is in will move a man that hath the bowells of a man and is tender-hearted to pitty his case and bee willing to helpe without any other respect at all to the person be he friend or foe good or bad onely because he seeth him to bee in misery Mine eye affecteth my heart saith the Church Lamen 3.51 because of all the daughters of my City yea the more the misery is that he seeth any man in the more he will pity him and be ready to helpe him as we see in the example of the Samaritan Luke 10 33 34 When he saw the Iew stripped of his cloathes and wounded and halfe dead he had compassion on him and went to him and bound up his wounds c. And in this respect it is oft mentioned as a duty wee owe to them that are in misery to visit them to go and see them Iam. 1.27 Pure religion and undefiled before God is this to visite the fatherlesse and the widow in their affliction But you will say is that enough I answer yes he that doth that if he have a mans heart in him cannot choose but doe what he can to helpe him They have cut off my life in the dungeon saith the Church Lament 3.53 and cast a stone upon me because they would not see my misery and therefore that is noted for the cause why neither the Priest not the Levite helped the poore man they could not abide to looke on him but passed by on the other side Lu. 10.31 32. Even so is it with our most mercifull and tender-hearted Father the very sight of our misery without any other motive in the world is sufficient to move him to pitty and helpe us yea the more our misery is the more ready will he be to succour us Exod. 3.7 See how pathetically the Lord speaketh Surely I have seene the affliction of my people for I know their sorrowes and am come downe to deliver them Ieremy 31.20 My bowells are troubled for him I will surely have mercy upon him saith the Lord. Yea the sight of the misery even of wicked men doth worke this upon his tender heart Psal 146.7 8 9. The Lord looseth the prisoners the Lord openeth the eyes of the blind the Lord raiseth them that are bowed downe the Lord preserveth the strangers hee relieveth the fatherlesse and widow So againe Psalme 78.38 He being full of compassion forgave their iniquity and destroyed them not yea many a time turned he his anger away and did not stirre up all his wrath and yet these men were but hypocrites they never sought to God but in their affliction verse 34. and 36. They did but flatter him with their mouth and lyed unto him with their tongues And thus have you seene the tender mercies of the Lord. Thirdly In the Lord there is a multitude of tender mercies He is aboundant in goodnesse Exod. â—4 6 Plenteous in mercy Psal. 86.5 Full of compassion Psal 86.15 Rich in mercy Ephe. 2.4 Admire it we may but no man is able to expresse and utter how great the mercy of the Lord is Psal 36.7 How excellent is thy loving kindnesse The mercies and kindnesses of all the men in the world compared to it are but as a drop of water to the great Ocean My thoughts are not your thoughts neither are your wayes my wayes saith the Lord. Esay 55.8 9. For as the heavens are higher then the earth so are my wayes higher then your wayes and my thoughts then your thoughts See this difference in three points 1. A man can forgive small wrongs but the wrongs may bee so great as no man can forgive but there is no sin so heinous but the Lord is able to forgive it Exod. 34.7 Forgiving iniquitie transgression and sin Matth. 12.31 All manner of sin and blasphemy shall be forgiven unto men Hee is able to forgive a debt of ten thousand talents and not be undone nay be never the poorer Matth. 18.27 2. A man can forgive one a great wrong if it were but in one action but the wrongs may be so many and of so many kinds as no man can forgive them but the Lord is able to forgive sins though they were as many yea more then the haires of our head as David complaineth his were Psal 40.12 3. A man is able once to forgive yea to forgive it may be even such wrongs as hee counteth very great and manifold but hee can never forgive or thinke well of him whom hee having forgiven sundry times yet hee still wrongeth him in the same kind but the Lord is able to forgive him that hath relapsed often into the same crime For hee requireth this mercy even in us Matth. 18.22 Thou shalt forgive him I say not unto thee untill seven times but untill seventy times seven times So that Gods children shall have no cause to say to their heavenly Father as Esau said to his father Gen. 27.38 Hast thou but one blessing my father Canst thou forgive but once yes hee is able to forgive the same offence often times if it be truly repented of The use of this Doctrine is first for instruction even to teach and assure you to testifie unto you as the Apostle did to Gods people 1. Pet. 5.12 that this is the true grace of God wherein you stand that the religion and Doctrine that is at this day and hath beene through Gods mercy now many above sixty yeeres without interruption taught and professed in the Church of England the Lord in mercy grant it may continue so to bee and which you have received and found comfort in is the only true ancient Catholique Propheticall and Apostolike faith Because it giveth the whole glory of mans salvation and of every degree and piece of it from the beginning to the end to the free grace and mercy of God and to nothing else Therefore the Apostle in that place I last named 1. Pet. 5.12 calleth the true religion and Doctrine of God for that is it hee meaneth in that place by a Metonimy the true grace of God because the whole
commeth from them as if their heart should be taken out of their bellyes They give as the Apostle speaketh 2. Cor. 9.7 grudgingly and as of necessitie If the law compelled them not they would never give 2. Men give not according to their abiâ—ity and that that wee give is nothing worth unlesse it bee proportionable to our ability Acts 1â— â—9 The Disciples every man according to his ability determined to send reliefe to the brethren in Iudea They that are rich in this world should bee rich in good workes 1. Tim 6.18 And this is that for which our Saviour preferreth the gift of the poore widdow before all that was given by others Luke 21.4 that she gave to the utmost of her abiâ—ity and so did not they I would therefore have these men to consider that in giving to the poore if they give with good hearts they doe themselves more good then they can doe the poore if they gave much more then they doe Aâ—t 20. â—5 It is a more blessed thing to give then to receive Prov. 11.17 The mercifull man doth good to his owne soule The more plentifully thou givest the greater shall thy reward be 2. Cor. 9.6 He that soweth sparingly shall reape sparingly and he that soweth bountifully shall reape bountifully Pray therefore with the Apostles Lu. 17.5 Lord increase our faith Certainly if thou hadst faith to beleeve Gods promises it would be no such trouble to thee to give to the poore Now to shut up all I must answere one objection that our men usually make for this hardnesse of heart in this kind I could be content to give what I am assessed and more too so I saw equallity used in sessements To which I answer 1. That surely there ought care to bee had of this I meane not saith the Apostle 2. Cor. 8.13 that other men should bee eased and you burdened They that have to doe in businesse for the poore should deale faithfully and impartially See the Apostles care in this matter 2. Cor. 8 20 21. he was very carefull that no man might blame him in that businesse 2. But say there bee a fault this way suffer not thou the sin of others to hinder thee from doing thy duty or make thee doe it grudgingly and so to loose thy reward Remember what the Apostle saith Rom. 12.21 Bee not overcome of evill but overcome evill with goodnesse If any man shall thinke I stand too much on this point let him remember 1. That it well becommeth a minister of the Gospell at all times to plead for the poore When Paul tooke his leave of the chiefe Apostles the only thing they intreated of him was this that in his ministery hee would remember the poore the same which I also of my selfe saith he was forward to doe Gal 2.10 2. This is a time wherein officers are here and in all other places chosen to take care for the poore and sessements are usually made for that purpose and therefore this is a seasonable doctrine for this time 3. I speake the more of it to stirre you up at this time to shew your compassion and extend your liberality toward the poore of this Towne I have long thought it a shame unto us that such an assembly as this is should so often meete together to serve God and no collection be made in it in all this time for the poore I could alleadge the example of other reformed Churches to provoke us to this and name to you congregations in our owne land where collections are made for the poore every moneth once upon the Lecture day But I pray you rather consider the equitie of that law of God Deuterono 16.16 17. Three times in a yeere shall all thy males appeare before the Lord thy God in the place which he shall chuse and they shall not appeare before the Lord empty every man shall give as he is able according the blessing of the Lord thy God which hee hath given thee If it were for nothing else even to professe our homage to God it is fit in our Church-assemblies we should somtimes give somewhat to the poore I have hitherto forborne to doe it because of that willingnesse many of you shewed in your weekely contributions while that fasts continued Now I hope it will not offend any of you that beleeve this that you have heard as I doubt not but you all doe if once a quarter I crave this of you that as you are made heere partakers of our spirituall things so you will bee content to minister unto our poore in these carnall things Romanes 15.27 Lecture XXIII On Psalme 51.1 2. Aprill 25. 1626. THe fourth and last thing wee are to observe for our imitation in the example of the Lords goodnesse and bountifulnesse which the Scripture propoundeth for our patterne in giving to such as stand in neede of us is this That the Lord is not only good and bountifull to them that are in misery but to all his creatures to all men especially Psal. 119.68 Thou art good and dost good 1. Pet. 2.3 The Lord is gracious Psal. 145.9 The Lord is good to all Wee can looke no way but wee shall see monuments of his goodnesse and bounty Psalm 33.5 The earth is full of the goodnesse of the Lord. And this is noted of our Saviour that hee sought not himselfe but in every place where hee came did good Acts 10.38 Hee went about doing good Though hee had many in his time that were most lewd men and did well deserve it yet did he never shew his power in the destroying or hurting of any man but all his miracles still tended to the good and benefite of all men as himselfe answereth his Disciples when they would have provoked him to command fire to come downe from heaven to consume the Village that refused to lodge him Luke 9. â—6 The son of man is not come to destroy mens lives but to save them And in this is he also propounded by the holy Ghost as an example to us Phil. 2.4 â— Looke not every man on his owne things but every man on the things of others also As if he had said Labour to doe good to others Let this minde bee in you which also was in Christ Iesus And Rom. 15.2 3. Let every one of us please his neighbour for his good unto edification for even Christ pleased not himselfe sought not himselfe In this property all Gods children doe strive to resemble their heavenly Father They are not onely harmelesse peaceable and quiet men such as will not wrong nor wrangle nor hurt any that they live with In which respect David called them Psalme 35.20 The quiet of the land And this Hamor and Shechem witnessed of Iacob his family that while they lived among them though contrary in religion to them yet they lived peaceably with them Gen. 34.21 Esa. 11.9 They shall not hurt and destroy in all my holy mountaine But they that are
may see verse 3 4 5. I acknowledge my transgression and my sin is ever before me Against thee thee onely have I sinned and done this evill in thy sight behold I was shapen in iniquity and in sin did my mother conceive me So doth he likewise Psal. 25.16 Turne thee unto me and have mercy upon me for I am desolate and afflicted They that seeke to God for mercy must judge themselves unworthy to find mercy as Benhadads servants did when they sued to Ahab for mercy they went with ropes on their heads and sackcloth about their loines 1 King 20.32 The Lord is plentifull in promising his mercy to such miserable humble and dejected soules Psal. 9.12 He forgetteth not the cry of the humble and 10.17 Lord thou hast heard the desire of the humble Therefore is this title given to the Lord he is called a God that comforteth the abject 2 Cor. 7.6 Thirdly If thou be one that fearest to offend God in any thing thou needst not doubt of his mercy for thou hast his promise Luke 1.50 His mercy is on them that feare him from generation to generation Fourthly If thou canst trust in his mercy and rely and rest upon it certainly it belongeth to thee That maketh David pray thus Psal. 33.22 Let thy mercy ô Lord be upon us according as we do hope in thee and 147.11 The Lord taketh pleasure in them that hope in his mercy Fiftly If Christ be the onely ground of thy hope and confidence to find mercy with God if thou trust to obtaine it onely through the merit of his bloud There is no comming before the mercy-seat of God but through him This was notably figured unto Gods people in the ceremoniall law 1. None might goe into the holy of holies where the mercy-seat stood to obtaine mercy for Gods people but the High-priest onely who was a figure of Christ Heb. 9.7 2. He might not upon paine of death presume to come before the mercy-seat to obtaine mercy for Gods people without incense which signifyed the intercession of Christ. Levit. 16.13 The cloud of the incense must cover the mercy-seat that he die not 3. He must not come before the mercy-seat without the bloud of the sacrifice which signified the bloud of Christ Heb. 9.7 Into the second Tabernacle went the High-priest alone not without bloud which he offered for himselfe and for the errours of the people Levit. 16.14 He shall take of the bloud of the bullocke and sprinkle it with his finger upon the mercy-seat No hope of comfort at Gods mercy-seat but onely through the merit of Christs bloud who is therefore called our hope 1 Tim. 1.1 But having him for our High-priest we may goe boldly to the throne of grace and may obtaine mercy and find grace to helpe in time of need as the Apostle speaketh Heb. 4.16 And so much shall serve to be spoken of the first dutie which concerneth the Lord himselfe Seeing the Lord is so infinite in mercy labour thou to know that hee is so unto thee Lecture XXV On Psal. 51.1 2. May 16. 1626. NOw for the second duty which concerneth the Lord himselfe it is that which the Prophet exhorteth us unto Psal. 29.2 Give unto the Lord the glory due unto his name that is carry your selves toward him accordingly give him his due If we know and beleeve indeed that God is so gracious and mercifull specially if we know and beleeve he is so unto us how can we choose but love him and feare to offend him and cry shame upon our selves that we are no more willing and desirous to serve and please him Therefore doth the Apostle pray for the Ephesians Ephes. 3.18 19. that God would make them able to comprehend with all Saints what is the length and breadth and deapth and height and to know the love of Christ which passeth knowledge that they might be filled with all the fullnesse of God as if he should say If once you fully knew this love that God hath borne to you in Christ it would even fill you with all the fullnesse of God that is with all the sanctifying and saving grace of God Many deceive themselves miserably in this point and challenge to themselves an interest in Gods speciall mercy without any ground at all I will therefore shew you five notable effects that the true knowledge of this marvellous mercy and goodnesse of the Lord must needs worke upon them that have it Whereby as by certaine notes you may try your selves whether you do indeed beleeve and know that this speciall mercy of the Lord doth belong unto you First It will make men afraid to offend him Nothing hath that force to work in a man the true feare of God as this hath Psal. 130.4 There is mercy with thee that thou maist be feared and Hos. 3.5 They shall feare the Lord and his goodnesse in those daies And that is the right feare of God which the knowledge of Gods mercy doth breed in us Secondly He must needs grieve and be troubled when he hath offended him Nothing hath that force to melt and breake the heart with godly sorrow for sinne as the true knowledge of the Lords marvellous mercy and loving kindnesse towards us Zach. 12.10 I will poure upon them the spirit of grace that is the spirit of adoption which shall perswade them of my fatherly love towards them as it is called Rom. 8.15 and they shall looke on him whom they have pierced and then they shall mourne for him as one mourneth for his onely son And what was it that made Mary Magdalen weepe so abundantly for her sinnes Luk 7.38 Our Saviour telleth us verse 47. it was her love that grew from the consideration of Gods marvellous mercy in pardoning her so many foule sinnes Thirdly He must needs take delight in the service and worship of God Nothing hath that force to make the worship of God sweet unto us as the true knowledge and consideration of the mercy and goodnesse of God As for me saith David Psal. 5.7 I will come into thy house in the multitude of thy mercy That is that that shall draw me to thy house and make me love it and Ier. 31.12 They shall come and sing in the height of Zion and shall flow together to the goodnesse of the Lord. So David giveth this for the cause why he begged so earnestly of God that he might dwell in the house of the Lord all the daies of his life Psal. 27.4 to behold the beauty of the Lord that is how amiable and gracious the Lord is As if he should say I can no where behold and see that so well as in his house and that is the thing that maketh me so farre in love with the house of God O if men knew the sweetnesse and infinitenesse of Gods mercy they would love his house and delight more in it then they doe Fourthly He must needs desire earnestly to know the will of God
of the bodies of wicked men is it possible hee should delight in the destruction and damnation of their soules No no hearken how deepely he protesteth against this Ezekiel 33.11 Say unto them as I live saith the Lord I have no pleasure in the death of the wicked Yea he protesteth this so deepely even for this very purpose that hee might encourage every poore sinner to turne unto him I have no pleasure in the death of him that dyeth saith the Lord God Ezekiel 18.32 wherefore turne your selves and live yee Secondly God hath reveiled in his Word that he doth earnestly desire the repentance and salvation of the most wicked man and taketh great pleasure in it and therefore earnestly seeketh to reclaime them Ezek. 33.11 As I live saith the Lord I have no pleasure in his death but that he turne from his way and live turne yee turne yee from your evill wayes for why will yee dye ô house of Israel And this thou hadst heretofore and hast this day experience of in thy selfe How earnestly and how mightily hath God laboured with thee this way Yea he beseecheth thee and prayeth thee to be reconciled to him 2. Cor. 5.20 Yea there is nothing would so much delight him as to see thee repent as is set forth in the father of the prodigall ô what mirth and joy made he when he returned to him Luke 15.23 24. Thirdly God hath reveiled in his Word that Christ with all his merits should be in the ministery of the Gospell offered unto all that feele themselves to be sinners as the brazen serpent was listed up for all to looke upon that were stung Num. 21.9 unto thee as well as unto any other is he offered and thou art commanded to beleeve he dyed for thee Mar. 16.15 Preach the Gospel to every creature And what is it to preach the Gospel to him Surely to say to him as Lu. 2.11 Vnto you is borne this day in the city of David a Saviour which is Christ the Lord. So Christ inviteth all Ioh. 7.37 Iesus cryed saying if any man thirst let him come unto me and drinke And of his invitation of sinners in this sort the Lord saith Esa. 45.19 I said not in vaine seek ye me I the Lord speake righteousnesse If a poore sinner being thus invited should come to Christ for grace would he reject him No in no wise Ioh. 6.37 All that the father giveth mee shall come unto me and him that commeth unto me I will in no wise cast out Fourthly God hath not in words only but really given thee cause to feele by manifold experiments that he loveth thee and wisheth thee well Even this is an argument of his love that he hath preserved thee from so many dangers Ps. 41.11 By this I know that thou favourest me because mine enemy doth not triumph over me that he feedeth and cloatheth thee Deut. 10.18 He loveth the stranger in giving him food and raiment that thou sleepest so safely and quietly on nights Psal. 127.2 He giveth his beloved sleep Thou wilt say these are but common mercies I answer True yet concerning them observe foure things 1. That to the faithfull these are pledges of his speciall love as these places have proved 2. That they are arguments of his goodnesse even towards all men that enjoy them For so saith the Apostle Rom. 2.4 And if any man should have done this for thee saved thy life but once when thou wert in danger to have lost it delivered thee out of debt and danger maintained thee with food and raiment all thy life thou wouldest not doubt but he loved thee unfainedly Thou wouldest count it a foule sin to suspect or doubt of his love or to entertaine such a thought ô but for all that he hath done this for me I doubt I have not his heart I doubt hee hath purposed in himselfe to be my destroyer in the end And is it nothing for thee to suspect this of God 3. Though these be but common mercies yet it is a great sin to despise or set light by them Rom. 2.4 Despisest thou the riches of his goodnesse and forbearance and long suffering 4. Thou depisest them if thou be not by them led and encouraged to repent and turne unto God Rom. ◠4 Lecture XXVI on Psalme 51.1 ◠May 23. 1626. NOw it followeth that we proceed to the second sort of those to whom the consideration of the loving kindnesse tender mercies and the multitude of tender mercies that are in the Lord doth minister cause of comfort and encouragement and those are such as are regenerate and in the state of Grace and have truly repented yet are subject oft to inward feares and trouble by doubting of the mercy and love of God For it is evident by the Word and by daily experience also that many of Gods dearest and choicest servants such as above all other have most title to these speciall mercies of God that wee have heard of are yet much subject to trouble of mind much given to inward heavinesse and feare yea many of them are in that case that David complaineth he was in Psalme 88.15 While I suffer thy terrours I am distracted Yea 2. many of them continue a long time in this case as David complaineth Psal 38.6 I am troubled I am bowed downe greatly I goe mourning all the day long and Heman Psal. 88.15 I am afflicted and ready to dye from my youth up while I suffer thy terrours And upon this ground groweth all this trouble of mind and terrour that they are subject unto that they cannot be perswaded that they are in the favour of God and that his speciall mercy and loving kindnesse belongeth unto them This Heman expresseth to have beene the cause of all his trouble Psalme 88.14 Lord why castest thou off my soule why hidest thou thy face from mee Now before I speake any thing to the comfort of these poore soules I thinke it necessary to give you some reasons why I insist upon this use For I know well that many of you will thinke this a needlesse labour and be little or not at all affected with this Sermon Pro. 27.7 The full soule loatheth the honie combe 1. I know well the most of you stand in no need of comfort you have much more need of humbling then of comfort a great deale The secure sinner that never felt yet what it was to bee troubled in mind for sin hath more need to heare of the terrors of the Law then of the comforts of the Gospell The Law was made saith the Apostle 1. Tim. 1.9 that is appointed and ordained of God for the lawlesse and disobedient for the ungodly and for sinners These comforts that I am to speake of are the childrens bread and it is not meete to take the childrens bread and to cast it to doggs as our Saviour speaketh Matthew 15.26 I know well that such kind of men will bee likely to take hurt by
this that I shall teach by turning the Grace of God into lasciviousnesse as many did in the Apostles dayes Iude 4. To such Christ and the Doctrine of Gods mercy is a stone of stumbling and a rocke of offence as Peter speaketh 1. Peter 2.8 2. I know well that not onely such men but the most of you that professe the feare of God have no need of comfort but of humbling rather As our Saviour speaketh Matthew 9.12 the whole have no neede of a Physician but they that are sicke And you have just cause to desire rather that Doctrine that may search and pierce and wound your hearts then that that should comfort them and to pray with David Psalme 141.5 Let the righteous smite me that is let him reproove mee that shall bee a benefite and a kindnesse unto me The fat and the strong among Gods sheepe and such are the most of you should be fed with judgement as the Lord speaketh Ezek. 34.16 3. I know well that many of you that truly feare God do not stand in present need of comfort you are for the present in no trouble of mind your hearts are chearefull and comfortable through the assurance and feeling you have of Gods love His Candle shineth upon your head as Iob speaketh 29.3 You know the joyfull scund and can take comfort in his word and promises you walke in the light of Gods countenance and of you I may say as Ethan doth Psalm 89.15 Blessed is the people that know the joyfull sound they shall walke O Lord in the light of thy countenance But though I know all this concerning three sorts of you that heare mee now yet dare I not passe over this use of comfort First Because I am sure that some of you that heare me now have present need of it Nay it cannot be presumed but that in so great a congregation specially of voluntaries whom no law of man as on the Sabbaths but their owne inclination and love to the word draweth together there are many tender hearts that have had experience of this trouble of mind This we may learne from the tēder care the Apostle had in writing to particular Churches to prevent the grieving troubling of the hearts of such people which argueth he doubted not but there were such among them Rom. 8. when he had spoken of the dangerous state of the naturall man ver 8 They that are in the flesh cannot please God he addeth verse 9. But yee are not in the flesh but in the spirit And writing to the Church of Corinth which was a congregation very loose and disordered very sharply and namely 1 Cor. 6.9 10. Know ye not that the unrighteous shal not inherit the kingdome of God be not deceived neither fornicators nor Idolaters nor wantons nor theeves nor drunkards nor revilers shall inherite the kingdome of God Hee addeth by way of prevention because he knew that even in that congregation there could not choose but bee some humbled sinners verse 11. And such were some of you but yee are washed but yee are sanctified but yee are justified c. Sundry other such places I could alleadge for this purpose Secondly there is none of you that heare me this day but though you be for the present whole sound in your spirits cheerfull and comfortable and that upon good ground too the Lord in mercy continue you in that estate yet you must looke for a change you must not thinke this cheerfulnes comfort will last alwaies you must looke to drinke of the cup of inward trouble and affliction of minde which the rest of your brethren and sisters have begun to you in sooner or later in one measure or other it may be ye shall not pledge them in the same glasse that Iob or David began to you in the Lord it may bee out of respect to your weaknesse will call for a lesser glasse for you but pledge them you must and pledge them in the same wine in one measure or other ye know not what your measure will be and you must not choose your glasse your selves the cup is in the Lords hand and he mixeth it and he powreth it out as Asaph speaketh for I have not taken this comparison and allegory from the wretched fashion of your drunkards in drinking of healths but from the sacred Word of God Psal. 75.8 Certainely we must looke for an evill day as the Apostle speaketh Ephes. 6.13 And we have no reason to thinke or hope we may avoid it if we consider 1. That this hath beene the case not of some or of a few good men but of the whole Church the mother of us all who is in that short booke of the Canticles reported twice to have beene in that case Cant. 3.1 and 5.6 Her welbeloved had withdrawne himselfe and was gone 2. That our blessed Saviour had experience of this tentation and affliction that in his owne sense for the present his father had forsaken him Mat. 27 40. and we are all predestinated to be conformed unto his image in affliction Rom. 8.29 3. We all have the same adversary that other of Gods people have had that will buckle and wrestle with us one day This reason the Apostle giveth the Ephesians why they must looke for an evill day Ephes. 6.12 For we wrestle not against flesh and bloud but against principalities against powers c. And if ever hee assault us these are the tentations he is most likely to assault us by and if thou be free from them thou art not of God thou art an hypocrite thou hast no part in Christ Gods mercy belongeth not unto thee For these are his chiefe his fiery darts as the Apostle calleth them Ephes. 6.16 4. That we all give the Lord as just cause daily by our carnall security and neglect of our watch to humble and afflict us as ever any other of his people have done Insomuch as I may say to every one of you as the Prophet Oded did to the Israelites 2 Chron. 28.10 Are there not with you even with you sinners against the Lord our God And this is a chiefe scourge that the Lord useth to afflict his people for their security by even by withdrawing and hiding himselfe from them As Christ served his Church when she grew lazy and was loath to rise and put on her clothes and defile her feet to open unto him he withdrew himselfe and went away Cant. 5.3 6. So that you that have the most cheerefull and comfortable hearts have cause to hearken to this that I shall say for the comfort of Gods afflicted servants because your selves may have use of it hereafter We have the wit now in summer to provide for winter and oft to traine our souldiers and to try their armour aforehand let us learne to be wise for our soules and to get our armour in a readinesse against the day of conflict we are like to have with Satan In which respect
I may use to you the words of the Prophet Esa. 42.23 Who among you will give eare to this who will hearken and heare for the time to come Thirdly and lastly Admit there were but one or two among you that had present need of comfort and none of the rest of you either needed it now or were like to stand in need of it hereafter yet stand I more bound to respect the two poore afflicted soules then al the rest of you though you were as many more as you are and rather let you all go without that portion that belongeth to you then those two And I have three reasons to move me to it First the example of the Prophet Elisha 2 King 4.27 who had tender respect to the Shunamite when her soule was vexed within her Yea of Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe shepheard and pastour who professeth this to be his chiefe care Ezek. 34.16 I will bind up that which was broken and will strengthen that that was sicke And that this was the chiefe worke God appointed him to when he sent him to preach Esa. 61.1 2. He hath sent me to bind up the broken-hearted and to comfort all that mourne in Zion And gave an experiment of this in Peter and Mary whom because they were afflicted in conscience he shewed more care of after his resurrection then of all the rest of the Disciples Mar 16 9. 1 Cor. 15.5 Ioh. 21.15 Secondly the charge and commandement of Christ which he hath given all his Ministers concerning these as appeareth Esa. 40.1 2. Comfort ye comfort ye my people saith your God speake ye comfortably to Ierusalem And in that charge to Peter Ioh. 21.15 Feed my lambes Thirdly as these poore soules have need to be comforted and have this evill usually accompanying their other misery that it is a hard thing to fasten any comfort upon them their soulâ— usually refuseth comfort when they are in this case as David speaketh Psal 77.2 So the ministery of the Word being ordained to this very end 1 Cor. 4.3 hath more force and God sheweth his power more in it this way then in any private meanes According to that Esa 57.19 I create the fruit of the lips peace peace to him that is farre off and to him that is neere saith the Lord and I will heale him Now therefore hearken unto me so many of you as feare the Lord and yet are much subject to trouble of mind and heavinesse of heart and to use the words of the Evangelicall Prophet Esa. 51.1 hearkâ—n unto me ye that folow aâ—â—â—r righteousnesse ye that seeke the Lord. Stirre up your hearts to admit of the word of consolation Foure things I have to say to you for your comfort First It is the will of God that such as you are should be cheerefull and comfortable in your spirits He hath oft charged you in his Word to be so yea as oft and as earnestly as ever he charged you to feare him and to lead a godly life Psal. 32.11 Be glad in the Lord and rejoyce ye righteous so I would wilt thou say if I were so but marke what followeth and shout for joy all ye that are upright in heart Yea Psalme 105.3 Let the heart of them rejoyce that seeke the Lord. Yea Phil. 4.4 Rejoyce in the Lord alway and againe I say rejoyce To omit many other places as Psalme 2.11.33.1.48.11.68.4.97.12.149.2.5 Matth. 5.12 Luke 10.20 Rom. 12.13 Phil. 3.1 1 Thess. 5.26 By all which you may perceive this that God greatly delighteth to see you cheerefull and comfortable Secondly I must intreat you to consider the mischiefe that commeth by your giving so much way to your heavinesse and feares 1. You give occasion to wicked men to blaspheme and speake evill of the good waies of God as if this preaching and profession made men mad or mopish that follow it and so yee alienate their hearts from religion and make them hate preaching As the spies that brought an evill report of the land of promise and said Numb 1â— 32 It was a land that devoured the inhabitants of it alienated the hearts of the people from it and made them murmur against Moses and Aaron Numb 14.2 It is said Acts 9.31 that while the faithfull walked in the feare of the Lord and in the comfort of the Holy Ghost they multiplied That is the way to add to the Church and gaine others to it when Christians walke cheerefully and comfortably and so the contrary is a stumbling blocke to keepe men from it 2. By yeelding to this heavinesse you give advantage to Sathan and make your selves lesse able to resist his tentations Neh. 8.10 Be not so sorrowfull for the joy of the Lord is your strength 3. By yeelding to this heavinesse and feare ye make the duties and services ye do to God lesse acceptable unto him For as God loveth a cheerefull giver 2 Cor. 9.7 so doth he a cheerefull worshipper Psalme 100.2 Serve the Lord with gladnesse The Lord would have us call the Sabbath a delight Esa. 58.13 And threatneth captivity even for this Deut. 28.47 Because they served him not with joyfullnesse and with gladnesse of heart Thirdly I must desire you to consider how just cause such as you are have to be comfortable and cheerfull in the Lord what cause soever you have of humbling in your selves For certainly yeare in a blessed state Psal. 128.1 Blessed is every one that feareth the Lord. 1. You are the people to whom the kingdome of heaven doth belong Mat. 5.3 Blessed are the poore in spirit for theirs is the kingdome of heaven And all things that befall you shall certainely tend to the fitting of you for it and therefore you have just cause of joy Feare not little flock saith our Saviour Luk. 12 3â— it is your fathers good pleasure to give you the kingdome Rom. 8.28 All things worke together for good to them that feare God Rom. 5.2 We rejoyce in hope of the glory of God Yea we glory in tribulation also verse 3..2 You are the people whose sins are forgiven and for whom Christ hath fully satisfyed the justice of his father so as though you may be chastised sharply for them punished you shall never be In that day there shall be a fountaine opened to the house of David and to the inhabitants of Ierusalem for sinne and for uncleannesse Zach. 13.1 In what day See that Zach. 12.10 when God shall poure upon them the spirit of grace and supplications so as they should looke upon him whom they had pierced and mourne for him And therefore thou hast just cause of joy Esa. 40.2 Speake ye comfortably to Ierusalem and cry unto her that her warfare is accomplished the battell is fought and victory obtained against all her enemies that her iniquity is pardoned for she hath received of the Lords hand double for all her sinnes 3. You are the people that how ever men esteeme you or you thinke of
receive their comfort And these directions are six principally First They must enquire into and labour to find out in themselves the cause of this affliction that by unfained repentance they may remove it Thou must examine what sin it is that is in thee or hath beene in thee that hath thus provoked God to with-draw the comfort of his spirit from thee This is the wisest course to be taken in any affliction David took this course in a grievous famine 2. Sam. 21.1 David enquired of the Lord. What he did enquire may appeare by Gods answer that is to say what the speciall sinne was that he or his people had committed that provoked God to this It is for Saul saith the Lord and his bloudy house because he slew the Gibeonite But in this kind of affliction of mind this course is specially to bee taken This course Saul before hee fell away from that goodnesse hee had learned by being brought up in Gods Church tooke when hee had sought unto God and could receive no answer from him 1. Sam. 14.37 38. Draw ye neare hither all ye chiefe of the people and know and see wherein this sinne hath bin this day As if hee should say Certainly some sin of ours is the cause why the Lord refuseth to answer us let us find it out and remove it Thus did Iob when he was in this case we now speake of when hee had lost the feeling of Gods favour for that was doubtlesse his chiefe affliction he beseecheth God to helpe him to find out the cause of it in himselfe Iob 10.2 Shew me wherefore thou contendest with me And 13.23 Make me to know my transgression and my sinne For 1. though not alway yet usually this is the cause even of this affliction either some sin they have fallen into as in this case of David or some secret corruption they nourish in themselves that choketh their peace and comfort and like a thicke fog or filthy vapour rising up in their soules keepeth the light of Gods countenance from shining on them according to that Esay 59.2 Your iniquities have separated betweene you and your God and your sinnes have hid his face from you Now this this speciall sin must be found out Lam. 3.40 Let us search and try our waies and turne againe unto the Lord. 2. This is a sure way to recover our comfort when wee can mourne more for this that by sin we have departed from God then that God hath by this spirituall desertion departed from us and so by repentance returne to him againe hee will certainly returne then to us and restore to us our comfort For this is his promise Mal. 3.7 Returne unto me and I will returne unto you saith the Lord of hosts The second direction is this Thou must call to mind the times that are past how it hath bin with thee formerly Hadst thou never any comfortable feeling of Gods favour and of the worke of Gods grace in thy heart Didst thou never heare in thy selfe that sweete voice of the spirit of adoption witnessing to thy heart that thou wert Gods child enabling thee to cry Abba Father of which the Apostle speaketh Rom. 8.15 16. Examine thy selfe well rub thy memory and call this to mind This direction the Apostle giveth the faithfull Hebrewes when hee would perswade them to hold fast their confidence and not to cast it away Hebrewes 10.35 Call to remembrance saith hee verse 32. the former dayes in which after ye were illuminated ye endured a great sight of affections and what joy you found in your selves then verse 34. Ye tooke joyfully the spoyling of your goods This course David tooke in this very case Psalme 77.5 6. I have considered the dayes of old the yeares of ancient times I call to remembrance my songs in the night I commune with mine owne heart and my spirit made diligent search and verse 10. And â— said this is mine infirmity but I will remember the yeares of the right hand of the most High By remembring the yeares of the right hand of the most High that is of the comforts hee had found in the assurance of Gods favour hee came to perceive that it was but his infirmitie to bee thus dejected now This course hee also tooke at another time when hee was in this case Psalme 143.45 My spirit is overwhelmed within mee my heart within mee is desolate I remember the dayes of old Observe beloved and take notice therefore I pray you of the working of Gods grace in your selves of the sweete comforts you finde at any time in the light of Gods countenance and assurance of his favour in the hearing or reading of his Word in receiving the Sacrament in your prayers and specially in your afflictions Yea doe as David did Psal. 85 8. I will hearken what the Lord God will speake for hee will certainely at one time or other speake peace to his people and to his Saints Keepe a Register of these times because the remembrance of them may stand you in stead when a change shall come For you may write as wee say and build upon this if ever thou wert in Gods favour thou art still if ever God by the spirit of adoption did say unto thy soule I am thy salvation thy God thy father Christ is thy Saviour his body was broken for thee his bloud was shed for thee he is so still The spirit of God in the holy Scripture teacheth this expressely Iohn 5.14 Verily verily I say unto you He that heareth my word and beleeveth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life And Romans 11.29 The gifts and calling of God are without repentance that is such gifts and such a calling as God vouchsafed to the fathers Abraham Isaac and Iacob for of those the Apostle had spoken the gifts of Election justification santification effectuall calling God never repented him of This the Apostle Iames also teacheth Iames 1.17.18 that in those gifts of God that are good indeed and perfect gifts perfectly good such as hee instanceth in the next verse the gift of regeneration to bee there is no variablenesse nor shadow of turning in the Lord. Thus the Lord answereth his people that were in this very tentation Ieremy 31.3 The Lord hath appeared to mee of old say they so it is to bee read as in the Geneva As if they had sayd but now hee hideth himselfe and hath forsaken mee Yea saith the Lord I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee As if hee should have sayd I would never have drawne and effectually called thee to bee my people If I had not loved thee with an everlasting love If I had meant ever to cast thee off againe So that 1. this should make us all in love with Grace Wisedome is the principall thing saith Solomon Pro. 4.7 therefore get wisedome and with
all thy getting get understanding For riches and honor are with her yea durable riches and righteousnesse Pro. 8.18 and 2. thou that hast ever felt the worke of grace comfort of Gods spirit in thy selfe mayest boldly from thy former experience conclude as David doth Psalme 23. â— Surely goodnes and mercy shall follow mee all the dayes of my life and I shall dwell in the house of the Lord for ever Iohn 8.35 The servant abideth not in the house for ever but the sonne doth Though my love to God be changeable yet Gods love to me is not Esa. 64.5 In those is continuance and we shall be saved Though therefore the comforter have withdrawne himselfe from thee for a time be sure he will returne againe and therefore wait for him And that which the Prophet saith of his vision may fitly be applyed to this purpose Hab. 2.3 Though it tarry wait for it for it will surely come it will not tarry hee meaneth one moment longer then the appointed time the fittest time Resolve with thy selfe as the Prophet doth Esay 8.17 I will wait upon the Lord that hideth his face from the house of Iacob even from his owne chosen people sometimes and I will looke for him Certainely of this sicknesse of thy soule I may say to thee as Christ did of Lazarus Iohn 11.4 this sicknesse is not unto death thou shalt surely recover it thy sorrow shall be turned into joy as our Saviour hath promised Iohn 16.20 The third direction is this Thou must well examine thy present estate and thou shalt find that though the spirit of adoption seeme to be gone and thou canst not find that worke of the spirit in thy selfe yet the spirit of sanctification abideth still in thee and if thou wilt well examine thy selfe thou shalt find that worke of the spirit in thee 1 Iohn 2.17 The annointing which ye hâ—ve received of him abideth in you and 3.9 Whosoever is borne of God doth not commit sinne that is as other men doe or as himselfe did before for his seed remaineth in him Examine thy heart well and thou shalt find evident notes of this First Thou art afraid to doe anything that thou knowest would offend God and whence commeth that from flesh and bloud No no of every naturall man the Apostle pronounceth Rom. 3.18 There is no feare of God before his eyes Secondly Thou lovest all that feare God and this is a certaine signe Gods spirit abideth in thee 1 Iohn 3.13 14. Marveâ— not my â—rethren though the world hate you wee know that wee have passed from death to life because wee love the Brethren Thirdly even in this case wherein now thou art thou prayest still and darest not neglect that duty as David did Psalme 31.22 I said in my hast I am cut off from before thine eyes neverthelesse thou heardest the voice of my supplications when I cryed unto thee Even then I plyed thee with supplications and 61.2 From the end of the earth will I cry unto thee when my heart is overwhelmed And whence commeth this I pray you Surely these prayers of all others proceed from the spirit as the Apostle teacheth Romans 8.26 The spirit helpeth our infirmities for wee know not what wee should pray for as wee ought but the spirit it selfe maketh intercession for us with groanings which cannot bee uttered Fourthly thou lovest God though he doe hide his face and frowne on thee yea this very sorrow and anguish thou art in is a certaine Symptome and signe of thy love to God that is the cause that is the roote of it thou couldest not bee troubled as thou art with this that thou wantest the sense of Gods love if thou didst not dearely love him Certainely thou art sicke of love as the Church was Canticles 2.5 When Christ withdrew himselfe a while from her and shee sought him so carefully shee bewrayeth and could not conceale this to be the cause of her griefe Cant 3.1 2 3. I â—ought him whom my soule loveth I will go into the city and seeke him whom my soule loveth I said unto the watch-men saw ye him whom my soule loveth And whence came it that Mary wept so Luke 7.47 She loved much And whence commeth this I pray thee that thou so lovest the Lord From flesh and bloud No no this can come from nothing but from Gods spirit saving grace as is plaine by that question thrice moved to Peter Ioh. 21.15 17. Dost thou love me And by that of the Apostle 1 Cor. 8.3 If any man love God the same is knowne of him Fiftly and lastly Thou dost at the least unfainedly desire to feare God and to love him and to call upon him and to love his children and it is a great griefe and trouble to thy heart that thou canst not doe it better To will is present with thee as the Apostle speaketh Rom. 7.18 Certainely this change that is wrought in thy will these unfained desires of grace doe prove evidently that the spirit of God dwelleth in thee Phil. 2.13 It is God that worketh in you both to will and to doe of his good pleasure And Nehe. 1.11 Nehemiah proveth himselfe to be Gods servant even by this note because hee desired to feare Gods name Now from these five notes of Gods spirit dwelling in thee thou mayest infallibly inferre these conclusions for the recovering of thy comfort 1. That thou hast faith and art thereby united unto Christ. 1 Iohn 3.24 Hereby we know that hee abideth in us by the spirit which he hath given us And 4.13 Hereby wee know that wee dwell in him and he in us because hee hath given us of his spirit As the naturall spirit is in no member that is not united to the head so can the spirit of sanctification bee in none that is not by faith knit unto Christ our head as the Apostle applyeth this comparison Ephesians 4.16 And our Saviour Iohn 15.4 As the branch cannot beare fruit of it selfe unlesse it abide in the Vine no more can yee except ye abide in me 2. That thou hast just cause to bee comfortable thou hast the roote and ground of sound comfort in thy selfe Psalme 32.11 Bee glad in the Lord and rejoyce ye righteous and shout for joy all ye that are upright in heart 3. That it is thy great sin for which thou hast just cause to checke and blame thy selfe that thou art not more thankefull that thou rejoycest no more in thine estate Is it thinkest thou 〈◊〉 blessing or a common blessing to have Christ to have Gods spirit dwelling in thee to have this blessed change wrought in thy soule Paul giveth thankes for this Romans 6.17 God bee thanked that ye were the servants of sinne but ye have obeyed from the heart that forme of Doctrine that was delivered unto you And 1 Thessal 3.9 What thankes can we render to God againe for you for all the joy wherewith we rejoyce for your sakes before our
Another promise we read of Iob 33 27 28. He looketh upon men and if any say I have sinned and perverted that which was right and it profited me not hee will deliver his soule from going into the pit and his life shall see the light Another promise we have Prov. 28 13. He that confesseth and forsaketh his sinnes confessing goeth before forsaking shall find mercy Another promise is in that knowne place 1 Iohn 1.9 If wee confesse our sins God is faithfull and just see the certainty of this promise and how wee may build upon it to forgive us our sinnes and cleanse us from all unrighteousnesse See the extent and largenesse of this promise he will forgive and cleanse such from all unrighteousnesse Thirdly Gods Prophets and ministers to whom as I told you the last day the Lord hath given speciall commission and authority to remit and retaine the sins of men to pronounce unto men in his name and assure them of pardon and promised to ratifie what they doe in this case accordingly Iob. 20.23 Whose soever sins ye remit they are remitted have bin wont confidently to assure men of mercy and pardon upon their unfeined confession of their sins Thus did Samuel when the people had fully and particularly confessed their sins 1 Samuel 12 19. Wee have added to all other our sinnes this evill to aske us a King presently he comforteth them and giveth them assurance of mercy vers 20.22 Feare not saith he for the Lord will not forsake his people for his great names sake because it hath pleased the Lord to make you his people So dealt Nathan with David 2 Samuel 12.13 David said unto Nathan I have sinned against the Lord that was the summe and breviate of his confession uttered no doubt in that manner as gave Nathan just cause to judge it was unfeined and Nathan said unto David the Lord also hath put away thy sinne thou shalt not dye The fourth proofe is the experience of Gods servants that by taking this course have found comfort The Publican when out of shame compunction of heart hee had cryed God bee mercifull to mee a sinner Luke 18.13 14. which was a short indeed but a most unfeined and effectuall confession of his sin he went downe to his house justified hee obtained mercy The like experiment wee have of this in the prodigall son Luke 15.18 20. who when he did but fully resolve and purpose with himselfe to go and confesse his sin unto his father before he could doe it he found mercy his father prevented him when he was yet a great way off his father saw him and had compassion and ran and fell on his necke and kissed him But the most famous experiment of all others is that of David Psal. 32.3.5 Being in distresse of conscience for sin he professeth that till he tooke this course he could find no comfort but upon the taking of this course he found ease presently And it is a thing very observable even the difference that was betweene Saul and David The sinne of Saul mentioned 1. Sam. 15. was nothing so hainous as that of Davids mentioned 2 Sam. 11. and 12. And yet Saul after hee committed it could never find mercy with God but the spirit of the Lord the common gifts of the spirit departed from Saul and an evill spirit from the Lord troubled him 1 Samuel 16.14 and hee waxed worse and worse ever after But David found mercy with God and grew in grace exceedingly And the speciall difference that is noted by the holy Ghost betweene them is this David when God had used an effectuall meanes to discover his sin to him confessed it freely and unfainedly 2 Samuel 12.13 Saul though hee had as effectuall meanes to discover his sin to him as David had 1 Samuel 15.16 19. yet could not unfeinedly and freely confesse his sin but did what hee could to hide it and deny it and cloake it and extenuate it 1. Sam. 15.20 21. and though he seemed at length to confesse it verse 24. yet was that extorted not free and voluntary the losse of his Kingdom and of his honor and dignity troubled him more then his sin as appeareth verse 30. The fift and last proofe of the second branch of the Doctrine is the practise of Gods Saints who have ever beene wont upon the former grounds of Gods direction and promise and their owne experience to take this course to find mercy with God and have put great confidence in it And for this Davids example is most observable Hee maketh this heere a ground of his hope in prayer Have mercy upon mee blot out my transgressions for I acknowledge my transgressions And 2. Sam. 24.10 David said unto the Lord I have sinned greatly in that I have done and now I beseech thee ô Lord take away the iniquity of thy servant for I have done very foolishly Yea Psalme 32.5 Hee mentioneth nothing else that hee did to finde mercy with God when he was in distresse but this onely I acknowledged my sinne unto thee and mine iniquity have I not hid I sayd I will confesse my transgressions unto the Lord. Did hee not also make petition for pardon Surely either expressely or intentionally hee did but the chiefe thing that hee did and that that hee greatly relyed his hope upon was the hearty confession hee made of his sins And this course Gods servants have taken in seeking to find mercy with God even for others Looke whom they have beene suitors for their sinnes they have beene wont to confesse to God So did Moses in that vehement and extraordinary suite hee made for Israel Exodus 32.31 Oh this people saith hee have sinned a great sinne and have made them gods of gold So did Aaron when in the solemne feast hee was to make atonement betweene God and the people Leviticus 16.21 Aaron shall confesse over their sacrifice all the iniquities of the children of Israel and all their transgressions in all their sinnes See how large and full a confession it must be So did Nehemiah in his private fast he kept for the Church I confesse saith he Nehemiah 1.6 7 the sinnes of the children of Israel which wee have sinned against thee wee have dealt very corruptly against thee c. Yea in their publike fasts wherein they have beene most importunate suitors for others their prayers have beene sometimes almost wholly spent in confession of their sinnes As wee shall see in a private fast that Daniel kept Daniel 9. where his prayer consisting of sixteene verses foureteene of them were spent in confession of sinne And in the publike fast mentioned Nehemiah 9. where it is not onely sayd verse 2. that the summe and effect of that whole dayes worke was a confession of their sinnes and the iniquities of their fathers but the prayer that was used that day consisting but of thirty and two verses verse 6.37 one and thirty of those verses you shall finde were spent in the
unworthy to stoope downe and unloose Paul thought so of himselfe 1 Cor. 15.9 I am not worthy to be called an Apostle Secondly It is worthy of all reverence in respect of the necessity of it there is a saying Honour the Physitian because of necessity or because of the use you may have of him and surely there is no calling under heauen so usefull so necessary as the Ministery is All the good you receive by any other calling in the world is but in humane and carnall things for the welfare of your body but the good you receive by this calling is in spirituall and divine things for the salvation of your soules Heb. 5.1 We are ordained for men in the things pertaining to God 1. From us you receiue the meanes whereby God hath ordained to bring you to salvation To us is committed the word of reconciliation and wee are his ambassadours sent with commission and authority about the weightiest businesse that ever was taken in hand even the concluding of a peace betweene God and your soules as the Apostle speaketh 2 Cor. 5.19 20. To us is committed the administration of the Sacraments and we are the keepers of Gods seales so as you cannot have them but from our hands 1 Cor. 4.1 Let a man so account of us as of the stewards of the mysteries of God yea to us are committed the keyes of the kingdome of heaven Mat. 16.19 We have that authority from God to assure you in his name upon your faith and repentance of the pardon of those sinnes that doe trouble your consciences as no man in the world hath besides Yea 2. This is not all the good you receive by vs though these bee great things for you doe not onely receiue the outward meanes of your salvation from us but that which is a great deale more by us God giveth you his spirit and saving grace also and conveyeth it into your hearts God hath made us able Ministers saith the Apostle 2 Cor. 3.6 of the new Testament not of the letter but of the spirit insomuch as I may confidently say unto every one of you that if you be regenerate If you be converted if there be any truth of grace any faith any repentance in you some minister or other was the spirituall father to beget it in you Observe what grounds I have to be so confident One is in that speech of the Apostle to the Galathians 3.2 This onely would I learne of you saith he how came you by the spirit Was it by any other meanes then by the hearing of faith The other is in that strange speech of the same Apostle Rom. 10.14 How shall they beleeve in him of whom they have not heard and how shall they heare without a preacher And this is the first of those things I told you I would exhort you unto In any case esteeme reverently of our calling take heed yee despise it not The other two I will bee briefer in because I will hasten unto the reproofe The second thing then that you are to bee exhorted unto is this that you would every one of you resolve with your selves that you will never live without the benefit and comfort of a faithfull ministery which is so vsefull so necessary It was Davids resolution Psal. 23.6 that he would dwell in the house of the Lord for ever and 27.4 that it should be his onely sute to God in which he would have no nay that he might dwell in the house of the Lord all the dayes of his life And what was it that made the house of the Lord so amiable unto him and other of Gods servants Surely we shall finde in that speech of Abiam against Ieroboam 2 Chron. 13.10 12. it was the sound and faithfull ministry that was to be enjoyed there Resolve with thy selfe therefore that what other comforts soever thou want thou wilt not live without a faithfull Minister whom thou mayest depend upon whom as thy spirituall father thou mayest reverence and obey whom thou mayest boldly acquaint with the secrets of thy soule If thou have such a one count it a singular blessing and be thankefull for it For certainely he liveth without God in this world that hath not such a Minister to depend upon as Azariah the Prophet saith unto Asa 2 Chro. 15.3 Now for a long season hath Israel beene without the true God and without a teaching Priest and without the Law Thirdly and lastly You are to be exhorted that so many of you as doe enjoy this benefit of a sound ministery would make your full use of it not onely by resorting to us in publike by hearing us for so doth many a one that hath no such relation to us as to count us their fathers in Christ but 1. In receiving and admitting that spirituall authority that God hath given him over thee without which it is impossible thou shouldst receive all that benefite by him that thou oughtest Receive us saith the Apostle 2 Corinthians 7.2 hee hath authority to deale particularly with thee either by admonition or reproofe receive him in this Hebrewes 13 2â— I beseech you suffer the word of exhortation Hee hath authority to examine and enquire into your sprituall estate receive him in this See how willing Hezekiah the King was to be examined by the Prophet Esay 39.3 4. 2. Make use of thy faithfull ministers gifts in private aswell as in publike by moving the doubts of thy conscience unto him as conveniently thou mayest It is said of the Queene of Sheba and our Saviour commendeth her for it Matt. 12.42 that hearing of the knowledge and wisedome that was in Solomon shee came a great way to make use of it and when shee was come saith the text 1 Kings 10.2 shee communed with him of all that was in her heart 3. In approoving thy repentance and thy spirituall estate unto him Gods people are bound to live as their ministers may discerne their obedience and the fruits of their labours in them and bee encouraged thereby Hebr. 13.17 Obey them that have the rule over you and submit your selves for they watch for your soules that they may doe it with joy And it is noted for a sin in Zedekiah the King 2 Chronicles 6.12 that hee did not humble himselfe before the Prophet Ieremy who as hee was a witnesse of his sin so should hee have approved his repentance to him especially 4. and lastly In resting upon and receiving satisfaction from that which hee shall in Gods name and by warrant of his word deliver unto thee as Anna did in the testimony of Ely 1 Sam. 1.18 Whosoever saith the Lord Deut. 18.19 will not hearken to my words which the Prophet shall speake in my name I will require it of him How little the testimony that Gods faithfull ministers do give of our wayes is regarded may appeare in many particulars which by evidence of Gods word they declare to be sins And seemeth it nothing to you
and notorious our sins are the more wee dishonour him Ezek. 24.7 8. Shee hath set her blood her bloudy sins upon the top of a rocke shee powred it not on the ground to cover it with dust that it might cause fury to come up to take vengeance So by our repentance wee doe honour and glorifie God Phil. 1.11 All the fruits of righteousnesse are by Iesus Christ to the glory and prayse of God And the more open and notorious our repentance is the more is God honoured by it Matthew 5.16 Let your light so shine before men that they may see your good workes and glorifie your father which is in heaven This consideration hath beene of great force to make Gods people forward unto this duty and hath armed them against the chiefe impediment that useth to hinder and keepe men from it that is to say the carnall respect to their credit and reputation among men When Michal had told David how hee had disgraced himselfe by leaping and dauncing before the Arke he answereth her 2 Samuel 6.21 22. It was before the Lord and I will bee more vile then thus and will bee base in mine owne sight and of the maid-servants which thou hast spoken of of them shall I bee had in honour Two parts there are of his answer As if hee had said 1. What tellest thou mee of disgracing my selfe I did it in honour to God and to gaine honour to him I will bee willing to endure any disgrace among men 2. I know well that by disgracing my selfe in this kind I shall loose no manner of credite or reputation at all nay this is the only sure way unto true honour and reputation even with men For thus God hath bound himselfe by promise 1 Samuel 2.30 Those that honour mee I will honour And Luke 14.11 Hee that humbleth himselfe shall bee exalted And that which our Saviour saith of our life may bee sayd also of our credite and good name Matthew 16.25 Whosoever will save his credite shall loose it and whosoever will loose this credite for my sake shall find it Secondly Gods people have bin thus forward to publish their repentance out of a respect they have had to themselves and to their owne comfort that so they might both have the better evidence to themselves of the unfeinednesse of their repentance and set it forward also and further it by their willingnesse to take shame upon themselves in this sort So that the thing that keepeth other men from it I will not confesse my sinne to the congregation saith hee because I will not shame and disgrace my selfe is a chiefe thing that draweth the true penitent to it I will therefore confesse my sin to the congregation saith hee because I will take shame upon my selfe For 1. No man hath truly repented that doth not judge himselfe worthy of shame and disgrace for his sinne This is the voice of the true penitent Daniel 9.7 O Lord to us belongeth confusion of face open shame And againe verse 8. O Lord to us belongeth confusion of face to our Kings to our Princes and to our fathers because wee have sinned against thee And the Apostle maketh this a note of true repentance 2 Cor. 7.11 when a man is willing to take revenge upon himselfe which is no way better done then by taking shame upon our selves in this sort 2. This shame is not only a signe of true repentance but a a great helpe and furtherance to the increase of it And therefore the Apostle speaking of the end he aimed at in enjoyning that publike penance to the incestuous person saith 1. Cor. 5.5 it was for the destruction of the flesh mortifying of his corruption that the spirit might bee saved in the day of the Lord. And surely this respect to themselves even to the peace and comfort of their owne consciences by testifying the truth of their repentance and furthering it this way hath mightily prevailed with many of Gods people to draw them even to a voluntary confession of their sins and profession of their repentance in publike This was it that drew Iohn Baptists hearers to it Matthew 3.6 and Pauls at Ephesus Acts 19.18 and in the time of the ten persecutions so many to publike confession that the Church was faine to make a law to restraine them from it They could not satisfie their consciences unlesse they had done it they found much peace in doing of it And this peace of God passeth all understanding as the Apostle speaketh Phil. 4.7 and is such a jewell as they that want it will not stand upon termes of reputation but will bee content to redeeme it with the losse of their reputation among men or with enduring any disgrace can be put upon them in the world Thirdly and lastly Gods people have beene willing to publish their repentance thus out of a respect they have had unto others And their respect to the Church they declare by it three wayes First In shewing their obedience to the Church that hath enjoyned them this duty Every member of the Church though hee were never so great a man is bound to submit himselfe unto the discipline of the Church and to shew himselfe obedient unto it in all lawfull things You know the commandement Hebr. 13.17 Obey them that have the rule over you and submit your selves for they watch for your soules and Matt. 18.17 If he neglect to heare the Church let him be to thee as an heathen man and a Publican Esteeme him no Christian no member of Christs Church that will not obey the Church in all lawfull things Secondly In shewing their care to edifie others by this their good example and to keepe them from sin For this open shame that is done unto sin hath great force to stay and terrifie others from sinning in the like kind Them that sin saith the Apostle 1 Tim. 5.20 he meaneth that sin scandalously and to the offence of others rebuke before all that others also may feare Thirdly and lastly In giving this way satisfaction to the Church for the wrong and offence they have done unto it No man may say in this case when his grosse sin is come to light and become notorious I have offended God by my sin and to him I will confesse it and humble my selfe and abuse the words of the Prophet here verse 4. Against thee thee alone have I sinned but as for the congregation I have done them no wrong nor no satisfaction will I give them For by sins of this nature not the Lord only but the Church and congregation wherein they are committed is wronged For 1. they give all Gods people just cause of griefe and feare Lots righteous soule was vexed from day to day by the sins of the place he lived in 2 Pet. 2.8 And the Apostle telleth the Corinthians 1 Cor. 5.2 that they ought to have mourned for the sin of the incestuous person And David complaineth Psal. 119.53 Horrour hath taken
signified the sword and famine and pestilence that God would bring upon the world went forth we reade in verse 2. that the white horse which signified the preaching of the Gospel was sent forth conquering and to conquer the Gospel was preached with great evidence and demonstration of the spirit And the Apostle telleth us Heb. 6.7 8. that the earth that drinketh in the raine that falleth oft upon at and bringeth forth thornes and bryers is neere unto cursing There is therefore just cause that we should all take to heart this great increase of all grosse sinnes amongst us David did so and we are sure hee did no more in it then hee was bound to doe Psal. 119.53 Horrour hath taken hold upon me because of the wicked that forsake thy Law Phinehas and all Gods people with him did so Iosh. 22.18 Ye rebell to day against the Lord and to morrow he will be wrath with the whole Congregation of Israel And marke the reason verse 20. Did not Achan the son of Zerah commit a trespasse in the accursed thing and wrath fell on all the Congregation and that man perished not alone in his iniquity If any man say How can this stand with the justice of God to punish us for other mens sins to lay to our charge the drunkennesse blasphemies and whoredomes committed by other men in the towne and country where wee live Considering what Abraham saith to the Lord Gen. 18.25 Farre be it from thee to stay the righteous with the wicked and that the righteous should bee as the wicked that bee farre from thee shall not the Iudge of all the world doe right I Answer God never punisheth any for the sins of others but when they are some way or other guilty of other mens sins A man may make himselfe partaker of other mens sins though hee commit not those sins himselfe Bee not partaker of other mens sins saith the Apostle 1 Tim. 5.22 Yea wee shall finde that a whole towne nay even a whole land is oft in Scripture said to be guilty of a sin and defiled with it that was committed but by some private man that lived in it So it is said of murder Num. 35.33 Bloud defileth the land and the land cannot bee cleansed of the blood that is shed therein but by the blood of him that shed it And againe Deut. 19.13 Thine eye shall not pitty him but thou shalt put away the guilt of innocent blood from Israel So when the Lord had reckoned up many great sinnes that were committed by the inhabitants of Canaan Levit. 18. hee bids his people they shall not doe so for by these saith he verse 25. the land is defiled So it is said of the man that would take againe the wife that he had once put away and another man had married her Deut. 24 4. He may not take her againe after that shee is defiled for that is abomination before the Lord and thou shalt not cause the land to sin The whole towne and countrey you see may become guilty of a sinne which one man hath committed in it And surely this is a just cause of feare that we shall all smart for these foule sinnes committed amongst us because wee have drawne upon our selves the guilt of these sinnes we have made them our owne and that five wayes especially First By applauding and loving men the better for these sins He that never was drunke in his life nor ever sware oath nor committed whoredome yet if he love them that are addicted to these sins he maketh himselfe guilty of these sins yea he is more culpable before God for taking pleasure in them that commit these sins then for committing them himselfe Therefore the Apostle maketh this the height of sinne in them that God hath given up to a reprobate minde Rom. 1.32 They not onely doe these things but have pleasure in thâ—m that doe them But are there any so wicked Surely there have beene such even in Gods Church Mic. 3.2 that hate the good and love the evill even eo nomiâ—â— because they are good they hate them and because they are evill they love them And alas some such there bee still in every place that take great ioy and solace in the sins of others Hos. 7.3 And on the contrary there are some to whom it is meate and drinke to mocke at goodnesse Iere. 15.17 I sat not in the assembly of the mockers nor rejoyced Secondly By not shunning but maintaining unnecessary familiarity and friendship with these grosse sinners we make our selves guilty of their sinnes I know a man may converse with them 1. Vpon necessary occasions in the affaires of this life to buy and sell eate and drinke with them occasionally and be no way guilty of their sinnes 1 Cor. 5.10 2. I know the joyning with them in Gods service maketh us not guilty of their sinnes as some have erroneously conceited For the faithfull continued daily with one accord in the Temple and worshipped God there Acts 2.46 though a great number of those that joyned with them were Pharisees and Sadduces and such as had betrayed and murdered the Lord of life But to be too familiar with such men to converse as much with them as with any other to bee as merry in the company of such as of any other as many of you are doth doubtlesse make you partakers of their sinnes Have no fellowship with the unfruitfull workes of darkenesse saith the Apostle Eph. 5.11 but rather reproove them A companion of fooles shall be destroyed saith Solomon Pro. 13.20 and 2 Iohn 11. Hee that biddeth him God speed is partaker of his evill deeds I will not sit with the wicked saith David Psal. 26.5 6. and what followeth I will wash mine hands in innocency and so will I compasse thine Altar As if he had said If I should sit and converse with lewd men I could not be innocent and free from their sinne Ieremy taketh great comfort in this that he had not sat in the assembly of the mockers Ier. 15.17 For this greatly hardeneth them in their sinnes because they see no man liketh the worse of them for it If all honest men would shunne their company certainely it would be of great force to make them ashamed of their sins and so to bring them to repentance for this is Gods ordinance 2 Thes. 3.14 Have no company with him that he may be ashamed Thirdly If we do not professe and shew our dislike and hatred to such sins as farre as in us lyeth we make our selves guilty of them Therefore Solomon maketh this a note of them that keepe the Law Pro. 28.4 that they will set themselves against the wicked And Christ commendeth it as a singular grace in the Angel of the Church of Ephesus Reu. 2.2 that he could not beare with them that were evill men They that doe not so make themselves guilty of their sins Iacob thought he should have beene guilty of the
thy heart a sorrow for all such as are corruptions in deede specially in the worship of God and professe also outwardly upon all just accasions thy dislike unto them or else thou wilt be in danger to be defiled by them as the Apostle telleth the Church of Corinth 1 Cor. 5.6 that the whole lumpe was in danger to be leavened because they did not mourne for the sin of the incestuous person and for the want or neglect of the discipline of the Church in that case as appeareth in the fourth verse Lecture XXXVI On Psalme 51.3 Octob 10. 1626. FOlloweth now the fifth and last way whereby we make our selves guilty of all the grosse sins committed in the places where we live and that is by neglecting to doe our best endeavour to bring these scandalous sinners to open shame and punishment for their sins We reade of Ely that the Lord pronounced him guilty of all those foule sins which his sons Hophny and Phinehas had committed 1 Sam. 2.29 Wherefore kicke ye at my sacrifice and at mine offerings to make your selves fat with the chiefest of all the offerings of Israel my people How could that be was Ely so prophane himselfe No but because his sons did so and he brought them not to that open shame and punishment which their foule sins deserved God imputeth their sinnes to him If any man shall object and say What it that to us Ely was a Iudge and magistrate he judged Israel 1 Sam. 4 18. and therefore had power to have restrained them from these sins by deposing and punishing them This the Lord chargeth him with 1 Sam 3.13 His sons made themselves vile and hee restrained them not He had a calling to doe it but we are no magistrates wee have no power to restraine or punish these lewd persons we are private men wee have no calling to doe it There are officers that haue a calling and are bound by their oath to present such offendours let them looke unto it It is through their negligence and default that these sinnes doe so much abound amongst us My answer unto this objection that hath as you see great colour of reason in it shall coâ—sist of two parts 1. I will grant that these officers are indeed in greatest fault or this and shew you reasons why it must be so 2. I will shew you that not they alone are in fault for this but that Christians of all sorts are deeply guilty this way First therefore they that by their office and oath stand bound to detect unto authority and to present these infamous persons if either out of negligence or partiality they wincke at any of them stand guilty of greater sin then they are aware of This we shall finde spoken of as one great cause of the captivity Ier. 5.28 that they did overpasse the deedes of the wicked they winked at them and made no reckoning of them and what followeth in the next verse 29. Shall I not visit for these things saith the Lord Shall not my soule be avenged on such a nation as this See the hainousnesse of their fault in three things First They sinne against the place where they live because they are a chiefe cause of the encrease of those foule sins in it that will provoke God to wrath against it If sinners were brought to open shame and punishment sin would not be so rise as it is This the Lord expresly teacheth oft in his Law when he commandeth open punishment to bee executed upon open offenders hee giveth this reason for it Deut. â—9 9 10. So shalt thou put evill away from among you and those which remaine shall heare and feare and shall henceforth commit no more any such evill among you The sparing of those whom God would have to be punished is a great wrong to the whole towne and countrey where they live even a meanes to bring Gods wrath upon it This is plaine Num. â—5 4 Take all the heads of the people and hang them vp that the fierce anger of the Lord may be turned away from Israel and verse 11. Phinehas hath turned away my wrath from the children of Israel while he was zealous for my sake among them that I consumed not the children of Israel in my jealousie And how can they be punished and brought to open shame if these officers winke at them and present them not Secondly They sinne against the soules of those poore sinners whom they seeme most to favour and love For the bringing of them to open shame and spâ—cially to confesse their sin and professe their repentance publikely is a meanes appointed of God to bring them unto repentance and so to obtaine of God assurance of the pardon of their sins That which Solomon saith of one kind may be said of all kinds of correction which God hath sanctified Pro. 22.15 Foolishnesse is bound in the heart of a child but the rod of correction will drive it away And of the censures of the Church which Christ hath appointed it may most truely be said as the Apostle speaketh 1 Cor. 5.5 They tend to the destruction of the flesh that the spirit may be saved in the day of the Lord. In winking therefore at such offendors they deprive them of the meanes ordained of God for their repentance and so for the salvation of their soules And what love call you this This is indeed hatred and not love Levit. 19.17 Hee hateth his brother in his heart that letteth his sinne to lye upon him Thirdly and lastly They sin against God and against their owne soules in that light account they make of the oath that they have taken 1. Let all men take heed before they take an oath that they binde not themselves thereby to doe that that is evill as they did that bound themselves by an oath that they would neither eat nor drinke till they had killed Paul Acts 23.12 An oath must not be Vinculum iniquitatis 2. When any man hath bound himselfe by oath to doe that that is evill let him repent of that sin and not double it by keeping that oath When the wise men had bound themselves to Herod if not by an oath yet by a very solemne promise certainely for Herod said they had mocked him and was in exceeding rage for that Mat. 2.16 to bring him word where Christ was yet perceiving afterward that the performance of that oath or promise was against the will of God and tended to the hurt of Christ they durst not performe it Mat. 2.12 And when Herod had unadvisedly taken an oath which afterward he perceived tended to the destruction of one whom in his conscience he knew to bee a good man it is noted to have beene his great sin that he made such conscience of keeping that oath Mat. 14.9 For we ought not to doe any thing to the open hurt of those whom God hath commanded us to be a shelter and a covert unto Esay 16.3.4 Hide the
out-casts bewray not him that wandereth What out-casts meaneth hee Let mine out-casts dwell with thee Moab be thou a covert to them from the face of the spoyler Let all men therefore take heede what oathes they take let no man thinke himselfe tyed in conscience to doe any thing that is evill because he hath bound himselfe by an oath to doe it but when a man hath bound himselfe by his oath to doe that that is lawfull as to detect to present to those in authority such as hee knowes to bee offendors let him take heed how hee breake that oath Every lawfull oath is a great bond unto the conscience Numb 30.2 If a man sweare an oath to binde his soule with a bond David maketh this one of the speciall markes to know him by that shall goe to heaven Psal. 15.4 He that sweareth to his owne hurt and changeth not Though after he hath taken his oath he shall perceive that the keeping of it will procure him such enemies as may doe him much hurt yet dareth he not change his minde but will keepe his oath And Solomon maketh this a speciall note of a godly man that he feareth an oath Eccles. 9.2 which words are not to be understood of private and voluntary oathes onely but chiefely of those oathes that are taken before a magistrate for they are the greatest and heaviest oathes a godly man is afraid of such oathes afraid to take them and afraid to breake them when he hath taken them See a notable example of this both in Abrahams servant who asmuch as he loved and respected his master before he would take the oath that his master ministred unto him is carefull first to know and consider with himselfe whether he might be able to keepe it or no Gen 24 5-9 And in those spies that Ioshuah sent to view Iericho who would not bind themselves by oath to Rahab rashly though shee had saved their lives till they got her consent to such an interpretation and to limit it with such conditions as they might bee able to keepe it Iosh. 2.17.21 See also an example of this feare to breake their oath after they had taken it Iosh. 9.20 And alas if this bee a note to know a godly man by how few godly men have we then in these dayes What cause have we to complaine with David Psalme 12.1 Helpe Lord for there is not a godly man left How many oathes are ministred daily to Churchwardens Constables jurors and witnesses at every Assise and Sessions in every Court Baron and Leet in every Commission whereby men bind themselves to doe things that are lawfull enough yea oft such as tend much to Gods glory and the good of the Common-wealth and no man regardeth them any more then the taking up of a straw they thinke it is no more then the laying on the hand and kissing of the booke Tush thinks every man the taking of these oathes is a matter of nothing all my neighbours have taken them before me and made no reckoning of them O but remember that the holy Ghost saith hee that hath any goodnesse in him will feare these oathes And there is great reason for it An oath is not to be estemed of according to the matteâ— wherein it is taken which in our account may seeme somtime triviall and small nor according to the person of the man unto whom or before whom it is taken though whatsoever the person be that ministreth the oath unto us the authority to minister an oath is derived to him from the supreame magistrate but according to the greatnesse and dreadfull majesty of God in whose name and before whom in a speciall manner for the magistrate is his Deputy and in his stead 2 Chron. 9.8.19 6. Rom. 13.4 and the judgement and course of justice is the Lords Deutero 1.17 the oath is given Therefore an oath specially taken by a magistrate is called an oath of the Lord Exodus 22.11 1 Kings 2.43 For every oath hath a curse implyed in it And the Hebrew word Alah that signifieth an oath signifieth a curse also an oath with a curse Therefore it is said of Gods people when they bound themselves by an oath Nehemiah 10.29 they entred into a curse and into an oath to walke in Gods Law So Iudges 21.18 The children of Israel had sworne saying Cursed bee hee that giveth a wife to Benjamin When you therefore take an oath specially before a magistrate you wish that if it bee not true which you speake in an oath assertory if you performe not that which you speake in an oath promissory Gods curse may light upon you and pursue you And bee you sure of this that if you performe not your part God will performe his if you doe not that which you bind your selves to do by your oath God will bring that curse upon you which you have wished to your selves as hee did bring upon the Iewes that curse which they wished to themselves Matthew 27.25 All the people said his bloud bee upon us and upon our children and his bloud wee see hath lyen heavy upon all that people and nation ever since When Zedekiah had broken his oath to the King of Babylon see what the Lord saith of him Ezekiel 17.15 Shall hee prosper Shall hee escape that doth such things Shall hee breake the covenant and bee delivered And verse 18. Seeing hee despised the oath hee shall not escape Know you therefore that these oathes which you make so light account of will lye heavy upon you one day They will bring Gods curse into your houses Zachary 5.4 I will bring foorth the curse saith the Lord of hostes and it shall enter into the house of him that sweareth falsely by my name and it shall remaine in the midst of his house and shall consume it with the timber thereof and the stones thereof Yea these oathes so commonly taken and broken in all places have brought and will further bring Gods curse upon the whole land Iere. 23.10 Because of swearing the land mourneth And thus have I finished the first part of my answer to this objection and shewed you that they that by office and oath are bound to enquire and present to the magistrate these lewd offendors and do it not are chiefly guilty of their sins But now for the second part of my answer I say that these are not only guilty of the blasphemies and whoredoms drunkennes wherby God is dayly dishonored provoked amongst us but this contagion is spread farther then so there are very few or none of you that have not this way drawn upon your selves the guiltines of these sins made them your own because you have neglected to do that that in you lieth to bring these offendors to open shame punishment Notable good lawes have beene made of late yeeres against swearing breach of the Sabbath and drunkennes but they do little or no good at all because nobody wil have any hand
confesse and seeke pardon of it 3. That his sin did thus represent it selfe unto him and trouble him after God had pardoned it and reveiled so much to him by Nathan the Prophet The Lord hath put away thy sin saith Nathan to him 2 Sam. 12 13 thou shalt not dye 4. and lastly How came this to passe Surely his conscience being awakened by the ministery of Nathan did ever and anon lay his sin in his dish and put him in mind of it dogd him and met him in the face whither-soever he went and would give him no rest till it had driven him to humble himselfe before God and to get further assurance of the pardon of it Now from these points thus observed in this speech and example of David we have this to learn for our owne instruction That they that have truly repented cannot easily forget their sins but are apt to thinke oft of them and to bee much troubled for them See the proofe of this First In the generall profession the Church maketh Esa. 59.12 Our sins testifie against us for our transgressions are with us whither-soever we go whatsoever we are doing they are ever with us Secondly See it in sundry particulars Iob professeth of himselfe Iob 13.26 that the Lord made him to possesse the sins of his youth he could not leave thinking of them and being troubled with them And of David we oft read not in this place only but in sundry other places that he was oft in this case his sins were ever in his eye and thought â—sal 38 3. and 40.12 and 25.7 11 13. If any shall object that these examples prove not the point for these men were in trouble of mind who are apt to thinke more of their sins then they should doe I answer That even with such as God hath beene reconciled unto and who have had a comfortable assurance their sins have bin pardoned it hath bin thus their sins have beene ever before them they could not forget them See this in Paul who though he knew he had obtained mercy and pardon of that wrong he had done to Gods people before his conversion as himselfe professeth 1 Tim. 1.13 14. yet was that sin all the dayes of his life ever fresh in his memory and would not out and therefore ever and anon he doth take occasion to speake of it Acts 22.4 5 26.10 11. 1. Cor. 15.9 Gal. 1.13 Ephes. 3.8 1 Tim. 1 1â— When the Lord upon their repentance doth pardon the sins of his people their sins are then quite blotted out of his debt-booke as the Lord speaketh Esa. 43.25 and cast behind his backe Esay 38.17 hee remembreth them no more Iere 31.24 but though they bee pardoned that blotteth them not out of their remembrance nor causeth them to cast them behind their owne backs but they keepe them â—tiâ—l in mind and cannot forget them for all that So the Lord saith of his people Ezekiel 16.60 61. that when hee shall have stablished with them an everlasting covenant then they should remember their wayes and be ashamed and Ezekiel 36.27 28 31. when hee had said verse 27 28. I will put my spirit within you and ye shall bee my people and I will be your God he addeth verse 31. Then shall yee remember your owne evill wayes and your doings that were not good and shall loath your selves in your owne sight for your iniquities If any shall yet object The sins of David and Paul and of those people that Ezekiel speaketh of were hainous and grosse sins no marvell though such stucke long in their mindes and were before them But it followeth not from thence that all Gods people should have their sins in their remembrance alwayes and be troubled with them I answer That it hath beene thus not onely with such as have beene guilty of grosse sins but even with them that have lived most unblameably their sins have beene much in their minde and have beene ever before them they have thought of nothing more nor have beene troubled more with any thing then with their owne sins and corruptions Take two examples for this 1. Iohn the Baptist who though he had the worke of grace begun in him sooner then any meere man wee can reade of and were sanctified in his mothers belly Luke 1.44 As soone as the voyce of thy salutation sounded in mine eares the babe leaped in my wombe for joy yet were his sins and corruptions ever before him he was never without sight and sence of his sins or else he would never have said unto Christ as he did Mat. 3.14 I have need to bee baptised of thee 2. Paul even after his conversion had his sin ever before him and was much exercised with the sight and sence of his corruptions as you may see in that large complaint he makes Rom. 7.15 What I would that doe I not but what I hate that doe I verse 18. I know that in me that is in my flesh dwelleth no good thing and verse 23. I see a law in my members warring against the law of my minde and bringing mee into captivity to the law of sin and verse 24. O wretched man that I am You see all Gods people of all sorts such as have beene in affliction of minde and such as have had most comfortable assurance of Gods love such as have beene guilty of grosse offences and such as had lived most unblameably yet all of them have knowne sin by themselves and have much thought of their corruptions and beene troubled with them Now if we shall enquire into the grounds and reasons of this we shall finde three causes of it The first is their owne conscience which God hath set in the soule to be 1. A faithfull register to record all our doings and is therefore compared to a booke Reu. 20.12 2. To bee a faithfull witnesse against us Rom. 2.15 3. To be a controuler and censurer of us to rebuke and scourge us for our sins So it was said that Davids heart smote him diverse times 1 Sam. 24.5 2 Sam. 24.10 I speake not of all the offices of conscience but of those that concerne this matter in hand Now though every man hath this faculty placed in his soule and most men are never troubled with their sins though they have more sins recorded in those bookes then Gods servants have the difference ariseth from this that the consciences of most men are sencelesse and feared as the Apostle speaketh 1 Tim. 4.2 but the consciences of Gods people are sanctified as Paul saith of himselfe 2 Tim. 1.3 Heb. 13.18 and the image of God according to which they were first created is renewed in it to doe the offices that God placed it in the soule for their conscience is wakefull and quicke sighted and tender as the apple of the eye This we shall see in David his conscience was so wakefull that the least knocke would awaken it so soone as
great pleasure or great advantage if we would yeeld unto it Sinne deceived mee saith Paul Rom. 7.11 and so slew me But when it shall be brought againe by our conscience into our mind and set before us it will appeare unto us as an enemy and a tormentor and the sight of it will be grievous and terrible unto us It is therefore fitly resembled by the harlot Solomon speaketh of Proverbs 5.3 4. The lips of a strange woman drop as an hony combe there is the first comming of sin when it commeth to tempt and allure us but what followeth Her end is bitter as worme-wood sharpe as a two edged sword There is the second comming of sin into our mind when it commeth to accuse and torment us It is like unto those locusts Iohn saw in his vision and whereby he doth testifie and represent the Popish fryers and Iesuites Reve. 9.7.8.10 Their faces were as the faces of men and their haire as the haire of women There is the shape that sin appeareth in when it first representeth and offereth it selfe unto us but their teeth were as the teeth of Lyons and they had tailes like unto Scorpions and there were stings in their tayles There is the latter comming of sin and the bitternesse and anguish it will put us unto when our conscience shall set it before us and accuse us of it And certainly no paine or anguish in the world in comparable to that which the strokes and wounds of the conscience will put a man unto A wounded spirit who can beare Pro. 18.14 To have unquietnes at home to have her unquiet with thee that is continually with thee at board and in bed is justly estemed one of the greatest miseries in this life Solomon compared it Pro. 19.13 to a continuall dropping that will wast the hardest stone in the world But to have our own conscience brawle and exclaime and be unquiet with us is a misery unspeakably greater then the former can be O then let us be afraid to sin even in this respect because our conscience will be so apt to fall out and be unquiet with us if wee do so apt to cast it in our teeth to accuse yea to smite and wound us for it Thirdly The time when our conscience will begin thus to set our sins before us thus to rebuke to check and wound us for them or when it hath once begun when it will make an end or in what degree or measure it will doe it no man but God alone that setteth it a worke doth know This kind of affliction as all other is is compared to a cup or potion Mark 10.39 Ye shall indeed drinke of the cup that I drinke of Now this cup the Lord keepeth in his own hana as it is said Ps. 75.8 he powreth out of the same Every man shall drinke of this cup when the Lord seeth good to minister it and hee shall drinke of it in that measure as the Lord shall see good to appoint But no man hath cause to looke for any long truce with his conscience or that i will give him any long day If thou dost not well saith the Lord to Cain Gen. 4 â— sin that is the punishment and sting of sin lyeth at the doore that is is neere even at the doore as the same phrase is rendred Mat. 24.33 Fourthly and lastly There is no comparison betweene the pleasure or profit that any sin can yeeld us and the anguish and paine which our conscience will put us unto when it shall accuse and smite us for it 1. The pleasure and joy that sin yeeldeth us is but overly in the faâ—e rather then in the heart as the Apostle speaketh 2 Cor. 5 1â— There is no soundnesse in it it is mixed for the most part with inward gripings Pro. 14.13 Even in laughter the heart is sorrowfull But the sorrow and anguish that our conscience will put us unto when it accuseth and smiteth us for si◠ô that is a soaking and deep sorrow It is bitter and reacheth unto the heart as the Prophet speaketh Ieremy 4.18 2. The pleasure or profit that any sinne can yeeld us is but momentany and of very short continuance That made Moses make so light account of all the pleasures of sin because he knew they endured but for a season Heb. 11.25 They are therefore compared Eccl. 7.6 to the crackling and blaze that thornes make under a pot But the sorrow that sin will bring us unto when our conscience shall charge us with it is durable and no man knoweth how long it will last That sin that may bee committed in an houre or in farre lesse space may cost a man deepe sorrow and griefe of mind all the dayes of his life after For a conclusion therefore of this first duty that from this doctrine wee are exhorted unto certainly if we could rightly consider of this worke of our conscience how apt it will be when God shall awaken it to bring our sins to our remembrance in this manner as you have heard of it would make us afraid to sin See the truth of this in three notable examples The first is of Iob. My righteousnes saith he Iob 27.6 I hold fast and will not let it go yea he professeth ver 3 4. All the while my breath is in me and the spirit of God 〈◊〉 in my nostrils my lips shall not speake wickednes nor my tongue utter deceit And why so My heart shall not reproach me so long as I live As if he had fail I will not give my conscience occasion to brawle with me whatsoever I doe I will have care to keepe peace there The second is of Abigal that wise and gracious woman who perswadeth David not to revenge himselfe of her husband Nabâ—l by this argument 1 Sam. 25.30 31. It shall come to passe when the Lord shall have apâ—ointed thee ruler over all Israel that this shall bee no griefe to thee nor offence of heart unto my Lord either that thou hast shed blood causelesse or that my Lord hath avenged himselfe As if shee had sayd if thou shou'dst doe it thy conscience will be apt one day to checke and smite thee for it even when thou shalt be King and in thy greatest pompe doe it not therefore that thou mayst prevent the accusation of thy conscience The third is of Paul who giveth this reason why he was so afraid of every sin whether it were against the first or second table even the care he had to keepe his conscience cleare and quiet Act. 24.16 Herein do I exercise my selfe to have alwayes a conscience void of offence towards God and towards men And so much of the first use that this Doctrine serveth unto Secondly it serveth for reproofe of such as never thinke of never are troubled with any of their sins they could never say as David doth here my sin is ever before me Of this sort the world is full in all places Observe
the Apostle Rom. 1.28 God gave them over to a reprobate mind This is of all the judgements of God the most admirable and dreadfull to see what meanes God giveth to wicked men to awaken their consciences how senslesse they remain still To see men smitten of God as I shewed you Iudas was whom no ministery could stir or as Pharaoh or Ieroboam whom no judgments could move Thus speaketh the Lord of this judgement Stay your selves and wonder saith the Lord Esa. 29.9 Why what should they stay themselves to consider and wonder at Surely at this judgement that was upon the Prophets and rulers and people of that time They are drunken saith he but not with wine the Lord hath powred out upon you the spirit of deep sleep and hath closed your eyes This is the admirable judgement when all is done Let no man therefore any longer account it a blessing to have a senslesse conscience that will never put him in mind of his sins nor checke him for them but account it a great favour of God to have a wakefull and a tender conscience and pray with the Prophet Psal. 13.3 O Lord my God lighten mine eyes lest I sleep the sleep of death that deep and deadly sleep of a benummed and senslesse conscience Remember and beleeve that saying of Solomon Pro. 28.14 Blessed is the man that feareth alway but he that hardeneth his heart shall fall into mischiefe David had never as we see here humbled himselfe thus and run to Gods mercy-seat sued for pardon so fervently as he did if his conscience being awakened had not thus set his sins before him Six great benefits I told you of the last day that Gods people receive by the wakefulnesse and tendernesse of their conscience that puts them oft in remembrance of their sins You will object It cannot surely be esteemed a mercy but a judgement and tentation to have mine old sins brought oft into my remembrance which I have long since repented of and obtained assurance of the pardon of I answer Yes it is profitable to remember and thinke oft even of those sins as wee heard the last day in the proofe of the Doctrine that thou mayest increase the assurance of the pardon of those sins both 1. by examining the truth of thy repentance for to haue ceased long from those sins will not argue thou hast truely repented and 2. By renewing and encreasing thy humiliation for them But if we should much busie our selves with calling our sins to minde and musing of them it would bring us to despaire and deprive vs of all comfort I answer 1. the sight of thy sins how hainous soever they have beene and sorrow for them may stand well enough with true faith and confidence in Gods mercy many have had deepe sence of their sins that have also had sound faith A man may see in himselfe aboundant matter of sorrow and feare and yet discerne even at that time more matter of comfort and joy in the Lord. Thus Daniel did Dan. 9.8 9. O Lord to us belongeth confusion of face to our King to our Princes and to our fathers because we have sinned against thee to the Lord our God belonge mercies and forgivenesses though wee have rebelled against thee Serve the Lord with feare saith the Psalmist Psal. 2.11 and rejoyce with trembling And it is said of the two Maryes Mat. 28.8 that they departed quickly from the sepulcher with feare and great joy 2. Yea a man is never so fit to admire and take comfort in the mercy of God as when he seeth the multitude and odiousnesse of his owne sins Never did Paul so rejoyce in Gods mercy as when he had most sence of his owne sins as is evident 1 Tim. 1 12.-15.3 The sight of thy sins so long as it is joyned with a godly sorrow and hatred of them a desire of 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
Ieremy 2.19 and thy backslidings shall reprove thee know therefore and see that it is an evill thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee saith the Lord God of hostes Be thou sure conscience will find thee out and reprove thee sharply for thy sins sooner or later at one time or other Shall Gods people thinke we and his dearest servants be the only men whose sins shall be set before their eyes who shall be vexed and disquieted with the sense of their sins whose consciences shall accuse and smite wound them for sin No no if David and Iob and Peter have bin so troubled and put to such anguish of mind for their sins bee ye sure the reprobate and sinner shall feele much more If this be done to the greene trees that had much sap of grace and goodnesse in them what shall be done to the dry As our Saviour speaketh Lu. 23.31 The sorrow that Gods people endure for their sinnes it is nothing if it be compared with that that the reprobate shall feele The dregs of the cup of the Lords wrath all the wicked of the earth shall wring them out and drinke them as the Psalmist speaketh Psalme 7.5 8. As senslesse and benummed as Iudas his conscience was before he had betrayed Christ so as Christs powerfull ministery as you heard could not awaken it yet did it not alwayes continue so but presently after he had committed his sin it was awakened with a witnesse and did his office upon him as you may see Matth. 27.3 5. This the Lord threatneth to such sinners as have beene least troubled with their sins and most confident of his love Psalme 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such a one as thy selfe but I will reprove thee and set them in order before thine eyes And when God shall set thy sins before thee thou shalt not be able to avoid the looking and thinking of them no more then Belshazzar was the hand writing upon the wall Dan. 5.5 And when will God doe this may you say When shall the consciences of all wicked men be awakened I answer 1. God can do it even in the time of our best health and greatest jolitie as he did with Belshazzar 2. He doth it usually in the time of sicknesse or some sharpe affliction as he did with Iosephs brethren Genes 42.21 And 3 If thy conscience doe not awaken before certainly so soone as thou commest to judgement either generall or particular thy conscience will then awaken and doe his office upon thee even the office of an accuser of a witnesse and of a tormentor At the day of the declaration of the just judgement of God the conscience of every man will doe his office as the Apostle speaketh Rom. 2.15 16. Then the bookes shall bee opened Revelat. 20.12 Every mans conscience wherein as in a booke all the actions of his life and words of his mouth and thoughts that have beene in his heart are faithfully recorded and which were in many men all the dayes of their lives like such a clasped or sealed booke as is spoken of Esa. 29.11 that they could never read nor see what was written in it shall then be layd open before him that he may read yea hee shall then be compelled to read what is written in it Then will the Lord bring the hidden things of darkenesse to light as the Apostle speaketh 1 Corinth 4.5 and will make manifest the counsels of mens hearts unto them Then shall all men clearely see not onely what they have done but also whether it have bene good or evill lawfull or unlawfull that they have done The eyes of their consciences are now so blind that they cannot see nor perceive by the clearest light of the Word in the plainest ministery that is that to neglect prayer in secret and in their families to spend the greatest part of every Sabbath irreligiously to neglect the hearing of the Word upon the Lecture day upon every trifling occasion to live in malice to use fraud in their dealings with men to spend their time unprofitably c. are any sinnes but when that day commeth the scales will fall from the eyes of their consciences and they shall clearely see that they are sinnes and grievous sins too Then their conscience will beare witnesse according to the worke of the Law that is written in their hearts Romans 2.15 16. And that which he saith of the knowledge of the Elect in that day is true also of the knowledge that the reprobate shall have then 1 Corinth 13.12 Now they see but as through a glasse darkely but then face to face now they know but in part but then they shall know even as they are knowne And as the Lord speaketh in another case Ier. 23.20 it may be said unto all men in this case In the latter dayes ye shall understand it plainly which now you cannot be perswaded of that these are sinnes LECTVRES ON PSAL. LI. 4 Lecture XLIII on Psalme LI. 4 Decemb. XII MDCXXVI Against thee thee only have I sinned and done this evill in thy sight that thou mightest be justified when thou speakest and bee cleare when thou judgest WEe have heard that in the former verse David maketh confession of his sin in generall it followeth now that we proceed to shew how he doth it in this and the next verses more fully and particularly For 1. Hee maketh confession of the speciall actuall sin that he had offended God by at this time and which Nathan had charged him with in this verse I have done this evill 2. He amplifieth and aggravateth this his sin by three arguments 1. By the person against whom this sin was committed in this verse Against thee thee onely have I sinned and done this evill in thy sight 2. By the fountaine and roote from whence this sin did spring that is to say his naturall corruption verse 5.3 By the knowledge and truth of grace that he had received from God before he fell into this sin in the sixth verse Now in this verse that I have now read there are two things principally to be observed 1. How David accuseth himselfe before God heere and amplifieth his sin against himselfe in these words Against thee thee onely have I sinned and done this evill in thy sight 2. The reason why he doth so in the last words of the verse That thou mayest be justified when thou speakest and be cleare when thou judgest Now then to begin with the first part of the verse for the opening of the words that the Doctrine may the more cleerely arise from them for our instruction and lest he should seeme by this manner of speech to extenuate rather then to aggravate his sins foure questions must be briefly resolved First was this foule act that he committed an offence against God onely was it not
any offence I have committed against men or wrong I have done to them I regard it not that never troubleth me I answer No no it was farre from him to thinke so The wrong hee had done to men by these his sins did trouble his conscience at this time exceedingly as appeareth in the 14. verse Deliver mee from blood-guiltinesse O God thou God of my salvation From bloods it is in the originall in the plurall number The blood of Vriah and of all that were slaine with him lay heavy upon his conscience Nay he knew full well he could have no hope to finde mercy with God at this time by his prayer if hee had not beene troubled in conscience for the wrong hee had done unto men by his sin nay if hee had not unfainedly desired to the utmost of his power to give them satisfaction and make them amends for the wrong hee had done unto them Wee know the rule of Christ which is doubtlesse a morall law and was well knowne to David and written in his heart Mat. 5.23 24. If thou bringest thy gift to the Altar and there remembrest that thy brother hath ought against thee leave there thy gift before the Altar and goe thy way first be reconciled to thy brother and then come and offer thy gift Hee knew full well that the wrong that is done to the basest subject or tenant or servant that any man keepeth will cry to God for vengeance against him and that God will not be appeased till satisfaction be made or at the least endeavoured to be made to the party that was wronged by him When the blood of the poore Gibeonites was unjustly shed by Saul God would not be appeased with the land till the Gibeonites though they were but poore snakes and slaves had satisfaction given unto them as you may read 2 Sam. 21.1 3. Now followeth the fourth and last question Why then doth he say heere that he had sinned onely against the Lord Why doubleth hee his speech thus pathetically Against thee thee onely have I sinned I answer His words are to be taken as spoken not simply but comparatively As if he had said Though by my sins I have many wayes offended against man and wronged him yet the wrong I have done in this to any man is nothing in comparison of the wrong the dishonour the contempt I have done to thy Majesty Though I bee deepely wounded for the wrong I have done to men by my sin yet the griefe and trouble of minde I conceive for that is nothing in comparison of that anguish I finde in my soule for my despising of thee and that light account of thee and of thine eye that hath beene vpon me By the like phrase the captivity is called Ezek. 7.5 An evill an onely evill that is the greatest evill that ever befell that nation So then the Doctrine that ariseth from these words thus opened is this That the offence we have done to God by our sin though it bee not the onely yet it is the chiefe thing above all other that should make us to hate sin and to mourne for it Two branches you see there are of this doctrine and both of them grounded upon that which you have now heard observed unto you in this example of David 1. It is not the onely cause why sin is to bee hated and mourned for 2. It is yet the chiefe cause of all other The former branch shall be confirmed unto you in two points First The very consideration and respect we have to the evill consequents of sin and the punishments that God hath threatned in his word and doth daily exercute upon us for sin may be a just cause even to a faithfull and good soule to move him to be afraid of sin and to hate it and mourne for it If the tokens we discerne of judgements imminent over the nation bring our sins into our remembrance and breed feare and sorrow in us for them as they are apt oft to do with sundry of Gods best servants that is no signe of an heart void of faith David professeth it was so with him Psal. â—19 120 My flesh trembleth for feare of thee and I am afraid of thy judgements Iosiah is commended of God even for this 2 King 22 19. Nay it is no evill signe to be afraid of sin and troubled with feare and griefe for it by the thoughts wee have of our death and of the judgement to come and even of hell it selfe Knowing the terrours of the Lord saith Paul having spoken of the judgement to come 2 Cor. 5.11 wee perswade men and are made manifest unto God And our Saviour chargeth us to feare God even out of this consideration that he hath power to cast both the body and soule into hell Luke 12 5. Neither is it unlawful to mourne for sin even because of those scourges and corrections we receive from the hand of God for it in this life All our afflictions should bring our sins into our remembrance and humble us for them Our sins are the onely things that keepe good things from us as the Prophet speaketh Ier. 5.25 Our sins are the onely causes of all miseries we are subject unto how bitter and extreme soever they be Because thy sins are increased saith the Lord Ier. 30.15 I have done these things unto thee All the evils therefore that wee endure should worke vpon us as they did upon Gods people Lam. 5.15 16. The ioy of our heart is ceased our dance is turned into mourning the crowne is fallen from our head woe unto us that wee have sinned And it is certainely a grievous sin and an argument of a strange stupidity and hardnesse of heart in us that the Lord scourging us so oft one way or other by his judgements we mourne no more for our sins that are the causes of it By every judgement and affliction God calleth us to sorrow for our sin In that day saith the Prophet Esay 22.12 did the Lord call to weeping and to mourning And Mic. 6.9 The Lords voice cryeth to the City so unto the towne to the family to the person whom he smiteth with any of his corrections And what doth it cry Surely the effect and summe of that cry is set down Lam. 3.39..40 Man suffereth for his sin therfore search and try your wayes and turn againe to the Lord. He is therefore a wise and happy man that stoppeth not his eare at this cry but heareth the rod and who hath appointed it Secondly The consideration of the hurt we have done unto others by our sins doth also give great weight to our sins may be a just cause of sorrow trouble to our minds for them Even the hurt wee have done them in temporall things O how it wounded Davids heart when he saw what a pestilence he had brought among his subjects 1 Chron. 21.17 Let thy hand I pray thee ô Lord my God be
see in the same chapter Exod. 21.18.22 this is that that maketh all sin so hainous as it is and worthy of infinite eternall punishment because it is committed against and is a contempt done unto a person that is of infinite and eternall majesty That any of us poore mortall wretches wormes rather then men of whom the Prophet saith Ps. 39.5 Verily every man at his best state is altogether vanity and who are counted to him lesse then nothing and vanity as the Prophet speaketh Esa. 40.17 should be so desperatly mad as to provoke despise this glorious God to make light account of any of his commandments in whose hand is our breath and all our wayes as Daniel telleth a great King Dan 5.23 whose glorious greatnes is such as the Angels cover their faces before him Esa. 6.2 In whose sight no creature can stand when he is angry Ps. 76.7 This this is that that doth greatly aggravate our sins Wo unto him that striveth with his maker let the potsheard strive with the potsheards of the earth saith the Lord. Esa. 45.9 Do we provoke the Lord unto wrath saith the Apostle 1 Cor. 10.22 are we stronger then he And yet thus have we done every one of us the consideration of this ought to lye heavy upon our hearts as it did upon Davids when he cryed against thee thee only have I sinned Lecture XLV On Psalme 51.4 Ianuary 9. 1626. FOlloweth now the fourth and last attribute of God that setteth forth the hainousnes of our sins and that is the infinite goodnes and bounty of the Lord. This the Lord expresseth dayly towards all his creatures and we can looke no way but we must needs behold evident proofes and demonstrations of it Psal. 145 9. The Lord is good to all and his tender mercies are over all his works And the consideration even of this bounty of the Lord toward all his creatures though it did not extend it selfe towards us more particularly should much affect us So it did David Psal. 119.68 Thou art good and dost good teach me thy statutes If wee know or heare of a man that is a good house-keeper a bountifull man ready to doe all men good we all esteeme highly of such a one and speake well of him and would be ready to doe him any kindnesse or service though we never drunke of his cup our selves nor received any benefit by him nay though we never saw his face so amiable a thing is this property of goodnes and bounty in our eyes wheresoever we behold it For a good man saith the Apostle Rom. 5.7 peradventure some would even dare to die But alas such is the vile corruption of our nature that the common mercies of the Lord whereby he doth expresse the goodnes and bountifulnes of his nature do little affect us Let therfore every one of us consider how he hath expressed his goodnes and bounty to our selves in particular And of this before I begin to set it before your eyes and put you in mind of it I may say with the Prophet Ps. 40.5 Many ô Lord my God are the wonderfull works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in order unto thee if I would declare and speake of them they are moe then can be numbred Yet let us consider I pray you as we are able the marvellous goodnesse and bounty the Lord hath shewed towards every one of us in particular 1. In the things that concerne our bodies and this mortall life 2. In the things that concerne our soules and our everlasting happinesse For the first 1. It is the Lord from whom we have our life and being and without whom we could not consist one moment Act. 17.28 In him we live move and have our being In his hand is our breath and all our wayes Dan. 5.23 2. It is he alone that maintaineth us in this health strength and vigor of body and mind that we do enjoy in that soundnes of limbs and senses and keepeth us from those weaknesses and pains and diseases of body and from that impotency of mind that we see many others subject unto The Lord is the strength of my life saith David Psal. 27.1 Exo. 23.25 He shall blesse thy bread and thy water and I will take sicknes away from the midst of thee 3. It is he alone that while we see many others to beg their bread to feed upon scraps provideth so plentifully for us maketh us to be able to be helpfull unto others to entertaine at this time our friends neighbors maketh us able to make merry together and furnisheth our table with such variety plenty of all good things Thou preparest a table before me saith David Ps. 23.5 in the presence of mine enemies thou anointest my head with oyle my cup runneth over Act. 14.17 He left not himselfe without witnes in that he did good gave us raine and fruitful seasons filling our hearts with food gladnes And it is our extreame blindnes and sottishnes if we ascribe this our plenty and prosperity unto any thing els but the Lords goodnes alone Hos. 2.8 She did not know that I gave her corne and wine and oile multiplied her silver and gold 4. Wheras we see and heare of many others that are undone some by fire and some by theeves and some by witchcraft how commeth it to passe that we and our children and our cattell goods are kept in such safety by day by night at home and abroad Surely the Lord hath made an hedge about us and about our houses and about all that we have as Satan confesseth of Iob 1.10 The Lord is thy keeper saith David Psal. 121.5 If he did not continually watch over us it could not bee with us as it is 5. Whereas wee have every one of us oft times beene in sundry great adversities and dangers aswell as other men what hath beene the cause that we have comen off so well when others by the very same diseases by the same afflictions have beene swallowed up and destroyed Surely this is to bee ascribed to the goodnesse and mercy of the Lord alone And wee have all cause to say with David Psal. 18.2 The Lord is my deliverer and verse 16. He sent from above he tooke me he drew me out of many waters And 68.20 Hee that is our God is the God of salvation and unto God the Lord belong the issues from death 6. and lastly Whereas we must all looke for a change and expect trouble and affliction Iob 5.7 Man is borne unto trouble what refuge have any of us to flye unto in any distresse for helpe and comfort but to the Lord only Psal. 20.7 Some trust in charets and some in horses but wee will remember the name of the Lord our God And 62.8 Trust in him at all times yee people powre out your hearts before him God is a
refuge for us Gods people have no other refuge to flye unto in all their distresses but him alone Yea nature hath taught this to all men as wee may see both in Scripture Ion. 1.5 and in dayly experience how the worst will looke towards God in their extreame sicknesse and send for the minister then to pray for them For that which Solomon saith of riches Prov. 11.4 may bee said of pleasures and friends and all other things wee have most set our hearts on they will not availe us in the day of wrath Loe thus good and gracious the Lord hath beene to every one of us even in the things that concerne this mortall life but 2. he hath shewed much more goodnesse to our soules then all this commeth to For as our soules are farre more excellent then our bodies so the Lord hath much more care of them then of our bodies Hee is in a speciall manner called the father of spirits Heb. 12.9 and hath doubtlesse a fatherly care of them in a speciall manner Let me therefore say to you as the Prophet doth Ps. 6â— â—6 Come and heare all ye that feare God I will declare what hee hath done not for my soule onely but for every one of your soules Neither will I speake of those bounties of the Lord that are peculiar to some choice servants of his but of those that are common to all that doe unfeinedly feare him even to the meanest of them Nor of all them neither but of three of them only which may sufficiently serve to demonstrate this point First When wee had lost our selves by the voluntary transgression of our first parents and made our selves the children of his wrath and slaves of the Devill hee bought us againe with no meaner a ransome then the bloud of his only Sonne Iohn 3.16 So God loved the world that he gave his onely begotten Sonne that whosoever beleeveth in him might not perish but have life everlasting And how did he give him The Apostle telleth us Rom. 8.32 Hee spared not his owne sonne but delivered him up for us all He did not remit unto him the least jot of those torments that were due in his justice to our sins but made him a curse for us as the Apostle speaketh Gal. 3.13 Hee dranke at the hand of the Lord the cup of his fury as the Prophet speaketh in another case Esa. 51.17 He drunke the dregs of the cup of trembling and wrung them out This amplifyeth greatly the goodnesse and bounty of the Lord to his people that this ransome was paid for them in a speciall manner Esa. 53.5 Hee was wounded for our transgressions he was bruised for our iniquities and verse 12. He hare the sins of many He prayed not for the world Iohn 17.9 Oh what a goodnesse of God was this to us that passing by and neglecting the greatest part of the world he should thinke upon us in a speciall manner to pay such a ransome for us Oh what cause have every one of us to admire this mercy of the Lord and to say with Iob 7.17 What is man that thou shouldest magnifie him and that thou shouldest set thine heart upon him What was I that thou shouldest make so precious account of me that thou shouldest pay such a ransome to redeeme my soule Secondly when we lay snorting in our sins without all regard either to our owne wretched condition or to the ransome that was paid for us he awakened us and called us to the knowledge of our selves and of Christ. Hee cryed to us as Cantic 6.13 Returne returne ô Shulamite returne returne that wee may looke upon thee He besought us to bee reconciled to him as the Apostle speaketh 2 Cor. 5.20 stood long at our doore and knocked Rev. 3.20 waited long and endured many a repulse from us as he saith Rom. 10.21 All the day I have stretched out my hands unto a rebellious and a gaine saying people and at last overcame us with his kindnesse changed and converted our hearts and made us new creatures When the Apostle had said Ephes. 2.5 Even when wee were dead in sins he quickned us he addeth by grace yee are saved Nothing but grace nothing but the goodnesse of God was the cause of it He wrought such a change in us as is mentioned Esay 11.6 The wolfe shall dwell with the lambe and the leopard shall lye downe with the kid and the calfe and the young lyon and the fatling together and a little child shall leade them And this also doth greatly amplifie the goodnesse of God towards us in our conversion if we shall consider how rare a mercie it is 1. How the Lord vouchsafeth not so much as the outward calling in particular to the greatest part of the world by farre He sheweth his word unto Iacob saith the Psalmist Psal. 147.19 20. his statutes and his judgements unto Israel He hath not dealt so with any nation and as for his judgements they have not knowne them 2. How few of those that the Lord vouchsafeth the outward calling unto receive grace to believe and obey the truth as our Saviour speaketh Mat. 22.14 Many are called but few are chosen How many our selves may observe of our owne kindred of our owne neighbours of them that have as long as we obtained the same meanes of our betters every way of them whose lives have beene far more civill and unblameable then ours whom yet God vouchsafeth no such grace unto So that I may say to you as the Apostle doth 1 Cor. 1.26 You see your calling brethren how that not many wise men after the flesh not many mighty not many noble are called This consideration was the thing that bred such zealous love in Davids heart toward the Lord 2 Sam. 6.21 It was before the Lord saith he to scoffing Michall which chose me before thy father and before all his house to appoint mee ruler over the people of the Lord over Israel therefore will I play before the Lord. This was that that moved our blessed Saviour to rejoyce so in his spirit in the behalfe of the faithfull in his time and ascribe it all meerely to the free grace and goodnesse of the Lord. Luke 10.21 Thou hast hid these things from the wise and prudent and hast revealed them unto babes Thirdly When after he had thus converted and called us wee have beene apt through our frailty and corruption ever and anon to fall away from him againe we are kept by the power of God unto salvation as the Apostle speaketh 1 Pet. 1.5 he will not suffer his to take such falls as shall breake their neckes or to fall into such pits as we should never get out of againe Hee will keepe the feet of his Saints from such falls as Hannah speaketh 1 Sam 2.9 Hee hath beat us for falling and haply for our carelesnesse left us to take such falls as have bruised us fore or broken an arme or a leg of us but he
I was dumbe and opened not my mouth because thou hast spoken it No man should dare to oppose or reason against any truth that God hath in his Word taught and revealed but it becommeth all men to lay their hands upon their mouthes in this case according to the speech of the Prophet Hab. 2.20 Let all the earth keepe silence before him And with these disputers we may fitly rancke the most of our people that can well endure to heare the religion they professe any truth of God that they have heard and received to be gainsaid and contradicted that have no greater delight then this to heare any point of religion wittily opposed and disputed against by any man be he Papist or Anabaptist or whatsoever he be Whereas if we ever learned to justifie God when he speaketh and to beleeve undoubtedly that which God hath revealed and to receive it with love it would be a matter of extreme griefe and trouble of mind unto us to heare any thing that should give us cause to doubt of our religion as it was to the two Disciples that went towards Emaus Luk. 24.17 Yea and although difference in judgement about smaller matters ought not to cause that alienation of affection and strangenesse either among Ministers or people as with many it doth to the great hinderance of the growth of the Gospell yet towards such as oppose themselves against the truth in main and fundamentall articles thereof Christians are bound to shew themselves strange to shun all voluntary and unnecessary familiarity with them to shew them no countenance If we shall receive such into our houses or bid them God speed we make our selves partakers of their sinnes 2 Iohn 10 11. Such we are bound to shew our detestation unto and to hold them accursed though they had the gifts of Angels Gal. 1.9 If any man should goe about to touch or undermine you in your freehold and to find holes in your leases or evidence whereby you hold your lands your hearts would rise against him and you would count him as your utter enemy that seeketh your undoing And he that esteemeth not more of his religion and of the truth of God the evidence whereby he holdeth his interest to heaven and his eternall salvation did never yet find any sound comfort in it According to that saying of David Psal. 1â—9 111 Thy testimonies have I taken as an heritage for ever for they are the rejoycing of mine heart The third sort that are to be reproved by this Doctrine are they that cannot endure the word of reproofe Of such also our Congregations are full that though their sins be reproved with never so good warrant and evidence from the Word of God yet cannot submit themselves to it nor justifie the Lord in that which he speaketh against them but storme and rage against the Minister and cannot abide him for it This was wont to be counted a dangerous sin This people saith the Prophet Hos. 4.4 is as they that strive with the Priest The fourth and last sort that are to be reproved by this Doctrine are they that heare constantly and do professe they beleeve what they heare but take nothing to heart that as they feele no sweetnesse at all in any of the promises of God so do no reproofes or threatnings of the Word work any sorrow or feare in their hearts The judgements God hath threatned against any nation where such sins abound as do in ours that is to say Ier. 5.22.29 Num. 35.31.33 Ier. 17.27 c. yea those that God hath threatned against such sins as themselves live in as Zac. 5.4 1 Cor. 6.9 10. Mat. 11.24 Rev. 21.8 do not move them at all to humiliation to sorrow or feare or to any care to make their peace with God But these two last sorts I doe but point at the time being past I must leave them to be inlarged in your owne meditations Lecture XLIX On Psalme 51.4 Febru 20. 1626. IT followeth now that we proceed unto the second reason why David doth in this manner confesse his sins accuse and condemne himselfe before God which is contained in these words And be cleare when thou judgest Now for the understanding of the words foure questions are to be briefly propounded and answered First How is the Lord said heere to judge any To which I answer that not to trouble you with any other acception of this word by Gods judging David heere meaneth Gods correcting of men So that his meaning is as if he should have said that thou mayst be cleare when thou correctest And so is this word used 1 Cor. 11.32 When we are judged we are chastened of the Lord and 1 Pet. 4.17 Iudgement must begin at the house of God The second question is this What correction or chastisement of God hath David speciall reference unto in this place wherin he desireth to cleare the Lord Whereunto I answer That he meaneth 1. That correction which the Lord had already taken of him both in smiting the child he had begotten in adultery with grievous sicknesse first and then in taking it away by death 2 Sam. 12.15.18 2. Those fearefull plagues God had told him by Nathan he would bring upon him afterward which I mentioned unto you the last day out of 2 Sam. 12.10 11. Yea 3 howsoever God should be pleased to judge him for he limits not his speech either to that that the Lord had already done upon the child or to that that Nathan threatned he would further do but speaketh indefinitely as if he should have said Whatsoever thou shalt inflict upon me thou art cleare when thou judgest me The third question is How is God said to be cleare when he judgeth I answer 1. He is cleare in himselfe from the least spot or stain or mixture of injustice in any of the judgements or corrections he layeth upon men Ps. 119.137 Righteous art thou O Lord and upright are thy judgements 2. He will be cleared and acknowledged to be righteous in the judgement of all men even of them that are most apt to cavill at his judgements For so the Apostle citeth this place and interpreteth the meaning of it Rom. 3.4 That thou mightest be justified in thy sayings and mightest overcome when thou art judged Then the fourth last questioÌ„ is How could David by confessing his sin heere make the Lord cleare from al injustice in his judgements correctioÌ„s upoÌ„ him I answer He could not thereby make the Lord ever a whit more cleare from injustice for though he had not confessed his sin at all though he had continued and beene hardned in it the Lord should have beene neverthelesse cleare and pure in judging of him And thus do the Angels of God professe of the plagues that God prophesieth he would bring upon the bloudy Papists and persecuters of his Saints Rev. 16.5.7 Thou art righteous O Lord because thou hast
will is so Thus the Apostle proveth it was no unrighteousnesse in God to love and chuse Iacob and to hate and reject Esau before either of them had done good or evil even before they were borne because his holy will was so Rom. 9.14 15. What shall we then say Is there unrighteousnesse with God God forbid For he saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion And this is the first ground and reason of the Doctrine taken from the consideration of the Iudge himselfe The second respecteth them that are judged and corrected by the Lord. We must needs cleare the Lord from wronging any man in any of his judgements because he never judgeth nor punisheth any man before he hath deserved that and much more then that that God layeth upon him This reason Elihu giveth Iob 34.10 11. Hearken unto me ye men of understanding farre bee it from God that he should doe wickednesse and from the almighty that he should commit iniquitie for the worke of a man shall he render unto him and cause every man to find according to his wayes And the Apostle Rom. 3.19 That every mouth may be stopped and all the world may become guilty before God As if he should have said Seing all the world is guilty before God and lyable to his curse for the transgression of his Law every mouth must needs be stopped if not yet certainly at the day of the Lord no man shall be able to open his mouth against or charge him with injustice in any of his judgements upon men Now this Doctrine serveth unto two uses especially 1. For instruction and the informing of our judgements 2. For exhortation and working upon our will and affections For the first This Doctrine serveth notably for convincing of an errour that hath too much place in the minds of most men All men by nature are apt at least secretly in their hearts to question the righteousnesse of God in many of his judgements When the Apostle had made this objection Rom. 3.5 Is God unrighteous who taketh vengeance He addeth presently these words I speake as a man saith he As if he should say Every naturall man is apt to speake and thinke so This appeareth evidently by the generall opposition that is made against the doctrine of predestination which both our Church and other reformed Churches have long taught and received by cleare warrant of the word of God For not onely the Papist and the Anabaptist and the Pelagian but every naturall man in the world is apt to cavill against this Doctrine to account it a most absurd and unreasonable Doctrine and all because they cannot conceive how it can stand with justice that God should make such a decree as that is But the Doctrine you have now heard and the reasons of it being well understood and beleeved will stop their mouthes and convince their errour in this point This will be evident unto you if you will but observe these foure points First God had done no wrong if in his eternall decree he had chosen no man unto life but reprobated all men unto destruction For he is our absolute soveraigne Lord as we have heard and it was lawfull for him to doe with his owne what himselfe pleased And who hath deserved that God should choose him unto life As the Apostle speaketh in this very case Rom. 11.35 Who hath first given unto him and it shall be recompensed to him againe Secondly God never condemneth any nor did decree to condemne any but for sinne For he will render to every man according to his workes Rom. 2.6 So that if any man be damned the Lord is not the cause of it but himselfe Thou hast destroyed thy selfe saith the Lord to the wicked Iewes Hos. 13.9 And we have more cause to admire the mercy of God that he hath ordained to save any when he did foresee that all would cast away themselves then to doubt of the justice of God in appointing some to destruction which hee did foresee they would by their voluntary and wilfull transgression most justly deserve Thirdly Though God did foresee that such and such would by their sinnes and continuance in infidelity justly deserve eternall damnation yet it was not the end God aimed at and propounded to himselfe in the decree of reprobation that wicked men might perish for that is a thing God never tooke pleasure in As I live saith the Lord God Ezek. 33 11. I have no pleasure in the death of the wicked But the thing that moved God to make that decree and the end he intended and aimed at in it was the manifestation of his owne glory Pro. 16.4 The Lord hath made all things for himselfe yea even the wicked for the day of evill 1. The manifestation of his glorious justice and wrath against sinne upon the reprobate Rom 9.22 2. The manifestation of his glorious mercy towards his elect which could never have beene so glorious if it had beene common to all mankind And this reason also is gven by the Apostle Rom. 19.23 Fourthly The Lords decree as it is not the cause of the damnation of any but their owne sinne so neither is it the cause of their sinne It doth not impose a necessity upon any to sinne but notwithstanding this decree every man sinneth voluntarily and unconstrainedly neither is the Lord but his owne corruption onely and Satan the cause of his sinne Iam. 1.13 14. So that to conclude this first use Let every one of us strive to suppresse and to reject with detestation and trembling all thoughts that shall rise in our hearts to call into question the righteousnesse of God in any of his decrees or judgements According to the example of the Apostle Rom. 3.4 who when he had but by occasion of this doctrine of reprobation mentioned this objection Is there unrighteousnesse with God abhorreth it presently and rejecteth it in this manner God forbid saith he And if we be not able to comprehend how any thing that the Lord hath decreed or done can stand with equity and justice let us ascribe it rather to our owne weaknesse and shallownesse of understanding then impute the least shadow of injustice unto the Lord and check our selves in that manner that holy Iob did Iob 42.3 I have uttered that I understood not things too wonderfull for me which I knew not Lecture L. On Psalme 51.4 Febru 27. 1626. IT followeth now that we proceed unto the second use that this Doctrine serveth unto And that is to stirre up every one of us that we should strive and labour for this grace to be able to do as David doth heere when it shall come to be our owne case to yeeld this passive obedience unto God in all the degrees of it that we have heard of whensoever or howsoever the Lord shall be pleased to judge and correct us The necessity
and fell downe upon the ground and worshipped God Secondly True patience is a fruit of faith 2 Thess. 1.4 Paul gloried of the Thessalonians in the Churches of God for their patience and faith in all their persecutions and tribulations that they did endure And he desireth the Hebrewes Heb. 6.12 that they would be followers of them that through faith and patience inherit the promises And Iam. 1.3 The trying of your faith worketh patience True patience riseth out of this perswasion that the crosse that befalleth us is from God that he hath a speciall hand and providence in it This was the root of Davids patience 2 Sam. 16.10 The Lord hath said to him curse David Yea that this God that sendeth the crosse is our God and loving father in Christ and that maketh the child of God beare it patiently Iohn 18.11 The cup which my father hath given me shall I not drinke The man that wanteth this faith though he be never so quiet under any crosse yet if his quietnesse grow from this conceit it is but his ill fortune and destiny as the Philistines said 1 Sam. 6.9 It was a chance that happened to us hee cannot bee said to bee truly patient Thirdly True patience is a fruit of our obedience unto God and of an heart subdued and made able to yeeld unto God in all things yea it is indeed a chiefe part of our obedience unto him So speaketh the Apostle of the patience our blessed Saviour shewed in all his sufferings Phil. 2.8 He humbled himselfe and became obedient unto the death Because he knew it was the will of God he should suffer those things though he were deepely sensible of them how grievous and intollerable they were therefore he did so patiently endure them His patience was a willing subjecting of his owne will to the will of his father Mat. 26.39 O my father if it be possible let this cup passe from me neverthelesse not as I will but as thou wilt So then that quietnesse and temper that many shew in great afflictions which riseth onely out of a naturall courage and stoutnesse of heart and out of this manly resolution I see no way to avoid this crosse sorrowing and fretting at it is but a childish and womanish thing and will do no good at all and therfore I must and will endure it as the Iewes are said to speake Ier. 10.19 Truly this is a griefe and I must beare it this hardning of a mans selfe in sorrow as Iob speaketh Iob 6.10 this patience perforce as we use to call it without all reference to the will of God and respect of their obedience unto him deserveth not the name of true patience Fourthly True patience consisteth not in bearing of some crosses and afflictions but of those that the will of God is to exercise us by whatsoever they be We have a proverbe that beggers must be no choosers If we be truly patient we must learne to beare our owne crosse If any man will come after me saith our Saviour Luk. 9.23 let him denie himselfe and take up his crosse daily I have learned saith the Apostle Phil. 4.11 in whatsoever estate I am therewith to be content They therefore that will be their owne carvers and can say if my crosse were but as such or such a ones is I could well beare it but alas no man is in my case none could endure that that I do are farre from true patience He that is truly patient will do the Lord that honour as to judge that the fittest and best crosse for him which he thinketh good to lay upon him And resolve with Moses Deut 32 4. His worke is perfect it could not have beene better done for all his waies are judgement Fiftly True patience will make a man more desirous to profit by his affliction then to be rid of it it will keepe a man from desiring to shake it of till God have finished his worke that he intended to do upon him by it Let patience have her perfect worke saith the Apostle Iam. 1.4 We should be of Iacobs mind Gen. 32.26 we should be unwilling that God when he hath beene wrestling and striving with us by his corrections should depart from us till he have left a blessing behind him No wise man will desire to get from under the Surgeons hand till he be cured of his wound or past all danger That which the Prophet saith Esa. 28.16 He that beleeveth shall not make hast may fitly be applyed even unto this case This was Asas sinne 2 Chron. 16.12 he sought to the Physicians to be cured of his disease but not to the Lord to be cured of his sinne which was the cause for which that disease was laid upon him Sixtly True patience will make a man able so to depend upon the will of God in all his afflictions as he dares not ease himselfe of his crosse by any unlawfull meanes by any other way then such as the Lord hath appointed or permitted him to use The Apostle speaking of the faithfull that endured most grievous persecution under Antiochus in the daies of the Maccabees saith of them Heb. 11.35 that they would not accept of deliverance he meaneth upon unlawfull conditions that they might obtaine a better resurrection And we have a notable example of this in David 1 Sam 26.8 11. who when God had delivered Saul his enemy into his hand and Abishai offred him with one blow to have eased him of him and all the extreame miseries he endured by his meanes would by no meanes accept of it but answereth him thus verse 10 11. As the Lord liveth the Lord shall smite him or his day shall come to die or hee shall descend into battell and perish the Lord forbid that I should stretch forth my hand against the Lords anointed And what patience is there then in those men that how quiet soever they seeme in their afflictions will neglect no meanes that either themselves can thinke of or others shall suggest unto them though it be by a witch or wizard that is by the devill himselfe to helpe themselves by as Saul did who in the height of his impiety as the greatest sin that ever hee committed sought to the witch of Endors devill and familiar spirit for helpe and comfort 1 Sam. 28.7 Seventhly and lastly True patience whereby wee obediently submit our selves to the will of God in our afflictions will moderate our passions and make us more meeke spirited even towards men yea towards such men as have had any hand or beene any instrument in our afflictions This property of Christian patience is commended to us in the example of our blessed Saviour 1 Peter 2.23 Who when he was reviled reviled not againe when he suffered he threatned not but committed himselfe to him that judgeth righteously The Apostle perswading unto patience hath these words Iam. 5.9 Grudge not one against another brethren he saith not rage not raile not revenge not
weepe teares they were not of repentance but of discontentment and murmuring throughout their families every man in the doore of his tent and the anger of the Lord was kindled greatly Rebellion even this kind of rebellion is as the sin of witchcraft in the sight of God 1 Sam. 15.23 Secondly on the other side by our patience we may lighten our crosses and afflictions and make them more easie and tollerable to our selves First This is the way to possesse our owne soules in any affliction how grievous soever it be Lu 21.19 In your patience possesse ye your soules saith our Saviour to his disciples when he foretelleth them of great troubles that should befall them The man that wanteth patience will be ready to loose or sell his soule in his bodily afflictions that is the peace and comfort of it the faith and holinesse that seemed to be in it but he that can in his afflictions yeeld and submit himselfe patiently to the will of God shall keepe his soule in his owne power and possession still Secondly This is the way to become conquerours in all our afflictions and to overcome and get the victory over the most proud and cruell enemy that the Lord shall use as his sword to afflict us by The Apostle hath a strange speech concerning himselfe and all the faithfull Rom. 8 37. Nay in all these thingâ— And what were those things that we shall see verse 35. Tribulation distresse persecution famine nakednesse perill and sword in all these things saith he we are more then conquerours through him that lovâ—d us Why how were they conquerours of whom he saith verse 36. that they were killed For thy sake are we killed all the day long Yes though they were killed yet they were conquerours yea because they were killed and willing to lay downe their lives for the Lord and his truths sake and so to confirme and seale with their blood the truth of God therefore were they conquerours yea more then conquerours over their enemies So it is sayd of the faithfull Râ—vel 1â— 11 that they overcame the devill the great dragon the old serpent with all his instruments the persecuting Emperours and Popes of Rome And how did they overcome him Surely by the bloud of the Lambe and by the word of the testimony and they loved not their lives unto death They that love not their lives unto death but can be willing to suffer even unto death it selfe for the truths sake they shall be conquerours over the proudest enemy that Satan can stir up to persecute and oppresse them Thus did the blessed Martyrs in Queene Maries dayes overcome all their bloudy persecutours it was not Boner nor Gardiner but they and the truth of God which they suffered for that prevailed that won the field and got the day according to to that old saying The blood of the Martyrs became the seed of the Church of God Thirdly This is the way even to overcome the Lord and to put an end to our afflictions when our hearts are by it subdued and we can thus stoope and yeeld our selves unto the Lord that correcteth us Even the fiercest and cruellest man that is will be apt to relent towards him that hee hath beene most incensed against when having brought him under and almost crushed him by his power he findeth him to yeeld and to humble himselfe unto him So did Ahab a man cruell and fierce enough towards Benhadad a mischievous enemy of his 1 Kin 20.31 32. And the Lord our God is a thousand times more ready to relent towards us when we have most provoked him to afflict us if hee see his corrections have mastered and subdued us that wee are willing to yeeld our selves to his will he hath done Turne unto the Lord your God saith the Prophet Ioel 2.13 for hee is gracious and mercifull flow to anger and of great kindnesse and repenteth him of the evill Ye have heard saith the Apostle Iames 5.11 of the patience of Iob and have seene the end of the Lord. What was that why so soone as Iob was subdued saw his owne folly in the impatiency he had shewed and yeelded himselfe unto God as we may see Iob 40.4 5. 42.5 6 the Lord made an end of correcting him presently And what reason doth the Apostle give for this Surely this that the Lord is very pitifull and of tender mercy Yea there is a gracious promise made to them that are willing to suffer for his Name that they shall suffer never a whit the more but the lesse for that Luke 9.24 Whosoever will save his life and resolve with himselfe he will suffer nothing for religion or any other righteous cause but whatsoever times shall come he will be sure to save one he will yeeld to any thing rather then he will loose either life or liberty or goods this man saith our Saviour shall loose it he meaneth he shall either loose the thing he so resolveth to save or the comfort of it which if he do loose he were as good to loose the thing it selfe but on the other side saith our Saviour whosoever will loose his life for my sake that is is unfeinedly willing to suffer the losse of all even of life it selfe rather then he would forsake me the same shall save it not onely eternally and in the life to come as our Saviour speaketh Iohn 12.25 He that hateth his life in this world shall keepe it unto life eternall in which sense the promise never faileth but even in this world oftentimes he shall by his willingnes to suffer loose of life or liberty or goods in obedience unto God save his life liberty and goods according to which sense of this promise our Saviour speaketh Mar. 10.29 30. There is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospels but he shall receive an hundred fold now in this time houses brethren and sisters and mothers and children and lands with persecutions and in the world to come eternall life Certainly the suffering of any thing in obedience unto God is not the way to undoe a man or to make him miserable it is the way to lighten our crosses and make us lesse miserable even in this life The third and last motive to perswade us to patience is the consideration of the hand that the Lord hath in all our afflictions Affliction saith Eliphaz Iob 5.6 commeth not forth of the dust neither doth evill spring out of the ground Shall there bee evill in the City saith the Prophet Amos 3.6 and the Lord hath not done it This consideration hath bin of great force to quiet the hearts of Gods people 1. From extreame feare of misery and trouble before it commeth 2. From being too much dejected with it when it doth come For the first If Satan himselfe or any wicked men in the world our enemies either at home
us good at our latter end as Moses speaketh Deut. 8.16 In which respect it may be said by the Lord to every child of his whom he doth correct as it was said by Christ unto Peter when he would wash his feet Ioh. 13.7 What I do thou knowest not now but thou shalt know hereafter Let the Lord alone till he have done his worke upon thee and thou shalt know it will be for thy good that he doth thus afflict thee 3. Admit thou couldst never bee able to discerne how thy afflictions have done thee any good yet is it enough for thee that the holy Ghost so oft hath said that the afflictions of the faithfull shall certainly do them good Iob. 5.17 Behold happy is the man whom the Lord correcteth therefore despise not thou the chastening of the almighty And Psal. 94.12 Blessed is the man whom thou chastenest O Lord. And Iam. 1.12 Blessed is the man that endureth tentation And 5.11 Behold wee count them happy that endure Object not thou then that thou canst perceive no such thing learne thou to walke by faith and not by sense 2 Cor. 5.7 And know assuredly the Lord by afflicting thee intendeth to do thee good if thou be his and will do thee good in the end certainly This way of teaching us and bringing us to grace glory is of such necessity as few or none ever attained to it any other way Who teacheth like him saith Eliphaz Iob 36.22 There can be no good expected when there are no rods walking This is noted to be a cause of the ungraciousnes of many that they have had no affliction Ps. 55.19 Because they have no changes therfore they feare not God And on the other side of the faithfull it is said Esa. 43.10 I have chosen thee that is approved declared thee to be one of my chosen in the fornace of affliction And of David himselfe it is said that though he had bin well taught from his youth Ps 71.17 O God thou hast taught me from my youth yet had even he need of affliction and learned by it much better to know God and himselfe then he could have done without it as he professeth Ps. 119.71 It is good for me that I have bin afflicted that I might learne thy statutes And this is the second point wherin the Lords love in afflicting us doth appeare he afflicteth us for our own good And who would not willingly endure some paine for his owne good The third point wherin the love of God in afflicting his people doth appeare is this that whatsoever losse they have sustained by the afflictioÌ„ he hath laid upon them he useth to recompense it unto them so as in the end they shall no way be loosers by it This the Lord doth principally performe in those losses that his servants have sustained for his sake and the Gospels but not in that case only See the promise that God doth make unto his people upon their repentance Ioel 2.25 I will restore unto you the yeeres that the locust hath eaten Hereupon the Church grounded that prayer Psal 90.15 Make us glad according to the dayes wherein thou hast afflicted us and the yeares wherein we have seene evill And so speaketh David 2. Sam. 16.12 It may bee the Lord will looke on mine affliction and that the Lord will requite good for his cursing this day God hath beene wont in this kind of restitution to keepe a just proportion to pay them againe in good measure Luke 6.38 Insomuch as he hath used to recompense extraordinary afflictions with extraordinary comforts and blessings in the end See two examples of this in the case of the people of Israel Great was their oppression in Aegypt but observe the manner of their deliverance and you shall find it was recompensed to the full 1. They went out like conquerours in a triumphant manner Exod. 14.8 and 13.18 2. They went away with the â—poiles of their enemies laden with their silver and gold and principall jewells Exod. 12.35 36. 3. Their oppressors sued to them requested and urged them to be gone Exod 12.33 4. They grew to be in great credit and high favour with their enemies before they went Exod. 11.3 5. They saw all their enemies lie dead upon the sea shore Exod. 14.30 31. whereas there was not one sicke or feeble person in all their tribes Psal. 105.37 So likewise great was the feare and perplexity that all Gods people were brought â—nto by the decree that Haman had procured against them but marke their deliverance and you will say that the Lord made them full restitution and satisfaction for it 1. By the strange honour and advancement that Mordecai was raised up unto Est. 6.11 8.2.15 2. In the shamfull end God brought Haman their proud enemy unto Est. 7.10 3. In the hand they had over all the rest of their enemies Est 9.2 3. 4. In the abundant joy and comfort that God gave to all his people Est 9.18 19. Yea the Lord hath beene wont to restore with great advantage all such losses as they have sustained by the afflictions that he hath laid upon them For your shame you shall have double saith the Lord to his people Esa. 61.7 And thus dealt he with Iob 42.10 The Lord gave Iob twice as much as he had before And upon this promise did David ground his prayer Psal. 71.20 21. Thou which hast shewed me great and sore troubles shalt quicken mee againe and shalt bring me up againe from the depths of the earth thou shalt increase my greatnesse and comfort me on every side And this is the third point wherein Gods love in afflicting his people doth appeare And who would not be willing to endure the losse of any comfort from the hand of such a God as is both able and willing so abundantly to recompense whatsoever losse wee sustaine from his hand as the Prophet told Amaziah the King of Iudah which took thought how he should do for the hundred talents he had disbursed upon the Israelites 2 Chron. 25.9 The Lord is able to give thee much more then this The fourth point wherein God sheweth his love in afflicting his people is this that he doth moderate all their troubles both for the time how long they shall endure Ye shall have tribulation ten daies Rev. 2.10 Yea he hath set the very houre both for the beginning and ending of them Iohn 7.30 His houre was not yet come As also for the measure and quantity of them The cup is in the Lords hand Psal. 75.8 He correcteth them not in his anger but in judgement and discretion Ier. 10.24 Proportioning his corrections by the strength of the party that he doth correct laying greatest tryals upon them whom he hath made strongest to beare them 1 Cor. 10.13 For he knoweth the weakenesse of any of his servants Psal. 78.38 39. He did not stirre up all his wrath for hee remembred that they were but flesh And 103.13 14.
endure for us Iohn 18.11 The cup which my father hath given me shall I not drinke When we are once assured God is our father wee shall be made well content to take the bitterest potion from his hand And thus doth the holy Apostle reason Rom. 5. for when he had said that being justified by saith wee are able even to glory in tribulations hee giveth this for the reason of it verse 5. Because the love of God is shed abroad in our hearts by the holy Ghost that is given unto us As if hee had said When once the love of God is shed abroad in our hearts and soaketh into them so as we have a comfortable sense and feeling of it how can we choose but beare tribulations patiently and even glory in them Thirdly and lastly Faith maketh the heart that hath it undoubtedly certaine of those promises God hath made to his people in their afflictions of which we heard when I spake of the motives unto this duty as namely 1. That they shall tend to our good in the end Heb. 12.10 Hee correcteth us for our profit And 2. that in the meane time he will not forsake us in them but assist and support us Psal. 91.15 I will be with him in trouble I will deliver and honour him These promises I say faith maketh the heart certaine of Heb. 11.1 Faith is the evidence of things not seene And he that is sure of these promises how can he choose but beare affliction patiently And say with David Psal. 56.4 In God will I praise his word as if he should say I will praise God for his word and promise And what followeth in the same verse In God have I put my trust I will not feare what flesh can doe unto me Let me apply this briefly 1. By way of exhortation 2. By way of comfort First Seeing faith will stand us in that stead in the evill day and yeeld us that strength and comfort in all afflictions it standeth us upon to get it in time and to looke well to our selves that that faith we thinke we have be such as will abide the tryall in the fornace of affliction such as will not deceive us in the evill day It is the exhortation of the Apostle 2 Cor. 13.5 Examine your selves whether you be in the faith prove your owne selves For alas if we have no true faith no sound assurance that we are in Christ when death shall come when the troublesome time of persecution when the sword of the bloody enemy shall come what shall we doe How shall we be able to beare it What patience what comfort can wee looke to have in that day 1. Extreame affliction is wont to awaken the conscience and set it on worke to bring a mans sins to his remembrance that he never thought of nor was troubled with before As you have heard from the example of Iosephs brethren Gen. 42.21 And what will quiet the conscience when it falleth on brawling and exclaiming upon a man Certainly nothing but faith that sprinkleth the bloud of Christ upon it as the Apostle teacheth us Heb 9.13 14. 2. In the evill day Satan will be apt to cast into mens soules his darts of desperation his fiery darts as the Apostle calleth them And what is it that will quench these darts Surely nothing but faith as the Apostle teacheth Ephe. 6.16 Above all take the shield of faith whereby yee shall be able to quench all the fiery darts of that wicked one Let us therfore looke well to our faith sith our patience and comfort in affliction dependeth so much upon it Two notes I will give you to try it by First By the meanes and manner how it was wrought in thee How camest thou by it Did the Lord worke it in thee by the ministery of his word Did thy saith come by hearing Rom. 10.17 Canst thou say that before ever Christ came into thy heart Iohn Baptist came before him to prepare his way Mark 1.2 That the ministery of the law that effectually discovered thy sins and miserable condition unto thee was thy schoolemaster to bring thee to Christ Gal. 3.24 That before the Lord spake peace to thy heart by the still soft and sweete voice of his Gospel he prepared thy heart to receive it as he did Eliahs 1 Kin. 19.11 12. by great terrour This is certainly the ordinary way whereby God bringeth his elect to faith If thou came not to thy faith this way but in some other more extraordinary manner as I doe not deny but it is possible thou mightest for who can limit the holy one of Israel Psal. 78 41. or tye him to certaine rules thou hast the more cause to suspect it and to try it the more diligently by the second note and that is this Secondly Try it by the effects of it in thy selfe How hath thy faith thou sayest thou hast in Iesus Christ wrought with thee What change hath it made in thee Wee have all of us very lately renewed our faith and made solemne profession of it and confirmed it in the holy Sacrament In it we have by faith fed upon the Lord Iesus or els that bread we did eate at the Lords Table will be as gravell betweene our teeth one day as Solomon speaketh in another case Prov. 20.17 that cup we drunke of there will be as a cup of deadly poison unto us As therefore I exhorted you the last day to examine your selves well before you went to the Lords table so do I now exhort you to an after examination of your selves Hast thou Indeed by faith fed upon the Lord Iesus so lately Then certainly 1. Thou shalt find some abatement of the strength of thy corruptions and lusts Where Christ is by faith received he will purifie the heart Act. 15.9 The woman that had the bloody issue when she had by faith touched but the border of his garment she felt such vertue comming from him as dryed up stanched the issue of blood as you shall find Luke 8.44 And is it possible that wee should have by faith not only touched his garment but eaten and drunke his very body and bloud and yet feele no vertue at all come from him to dry up the fountaine of our corruption but it runneth as fresh and freely as ever it did 2. If thou hast by faith fed upon the Lord Iesus some increase of spirituall strength to resist tentation and to walke in Gods wayes is wrought in thy foule by it Didst thou ever with a good appetite eate thy corporall food but thou receivedst some refreshing and strength by it Arise and eate saith God to Eliah the second time 1 Kin. 19.7 8. for thou hast a great journey to goe and he arose and did eate and drinke and went in the strength of that meat fourty dayes and forty nights And is there not as much vertue in the body blood of Christ being fed upon by faith to give and increase
strength in the soule as ever there was in any corporall food to strengthen the body My flesh is meat indeed saith our Saviour Ioh. 6.55 57 and my bloud is drink indeed he that eateth me even be shall live by me Wilt thou say then thou hast fed on Christ that hast received no strength by this food to resist tentation that hast not bin able to go in the strength of that meat forty dayes nor forty houres No no trust not to such a faith as this this will never abide the fornace of affliction nor beare thee up in it Secondly Let me apply this to the comfort of the weakest soule among you even to thy comfort that because of the weaknesse of thy faith tremblest when thou hearest of the troublesome times we are to looke for tremblest when thou thinkest of death ô sayest thou I shall never be able to endure in the evill day Yet hast thou truth of faith in thee though in great weaknes For 1. thou mournest unfeinedly for the weakenes of thy faith and desirest to beleeve all the promises of God and neglectest no meanes wherby thy faith may grow like to that poore man Mar. 9.24 2. This weake faith of thine hath drawne vertue from Christ whereby the issue and fountaine of thy corruption beginneth to be dryed up and is not so strong as once it was and wherby also thou hast received some strength even to resist tentation as Ioseph did Gen. 39.9 Be thou of good comfort certainly if thou hast the least measure and degree of true faith in thee thou shalt be able to beare troubles when they come much more patiently and comfortably then thou thinkest For be thou assured 1. That Christ will not so overcharge thee with tryals and afflictions as to smother and put out those weak beginnings of grace that he hath wrought in thee but will tender nourish them Mat. 12.20 2. The strength wherby any of Gods people are enabled to stand in the day of tryal is not their own but the Lords only Be strong in the Lord in the power of his might Ephe. 6.10 In the deepest sense of thine own weaknes learn to flie out of thy selfe to rely wholly upon the Lord on the power of his might Know his grace is sufficient for thee 2 Cor. 12.9 Yea thou shalt be holden up for God is able to make thee to stand Rom. 14.3.3 Remēber the promises God hath made unto his people in this case Ps. 29.11 The Lord will give strength to his people The Lord delighteth to shew his might most in them that are weakest in their owne sense 2 Cor. 12.9 Gods power is made perfect in weaknes So it is said of the holy Martyrs in the dayes of the Maccabees Heb. 11.34 that by faith out of weaknes they were made strong And that made the Apostle say from his owne experience 2 Cor. 12.10 When I am weake then am I strong And if Peter had bin weaker in his owne sense before-hand he had had more strength in the day of triall then he had Mar. 14.31 Lecture LIIII On Psalme 51.4 Aprill 17. 1627. THe sixt meanes to attaine unto true patience is Hope He that would with patience comfort stand in the evill day must get assurance before-hand that when he dyeth he shall go to heaven He that knoweth not what shall become of this soule when he dieth whether it shall go to heaven or to hell can never endure any great afflictions and troubles with patience and comfort Such men must needs be through feare of death as the Apostle speaketh Hebr. 2.15 all their life time but specially when any great troubles shall come upon them subject unto bondage miserable slavery But on the other side he that knoweth death is the worst that can befall him in the most troublesome times and that death will make him a happy man he that can say to his soule as Pro. 23.18 Surely there is an end and thine expectation shall not be cut off that man must needs be patient and comfortable in any affliction that can befall him We rejoyce even in tribulations saith the Apostle Rom. 5.23 in hope of the glory of God And 12.12 Rejoycing in hope patient in tribulation What maketh Gods people not onely so patient but even so comfortable and full of joy in all tribulations Surely the hope they have of the glory that is prepared for them they know the end will pay for all This made Moses to choose rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season and to esteeme the reproach of Christ greater riches then the treasures of Egypt For saith the Apostle Hebrewes 11.25 26. hee had respect to the recompense of the reward Heaven was ever in his eye and that made him to endure the reproach of Christ so comfortably And of the faithfull Hebrewes hee saith 10.34 that they tooke joyfully the spoyling of their goods knowing in themselves inwardly assuredly feelingly that they had in heaven a better and an enduring substance In which respect this hope of heaven is compared to an helmet Ephe. 6.17 that defendeth the head and keepeth us from the most Capitall tentations and dangers Heb. 6.19 The Apostle calleth it the anker of the soule both sure and stedfast It will stay the soule and make it steady against all waves and tempests And in the same chapter verse 18. he compareth it to a place of refuge Wee have strong consolation saith he who have fled for refuge to take hold upon the hope that is set before us If a poore man that had all his wealth about him should fall into the hands of theeves and be robbed and rifled by them he must needs cry and take on pitifully for alas he is cleane undone he hath nothing left at home to succour him and his family withall But a rich man that hath store of money at home safe lockt up in his chest unlesse he be a base and miserable wretch will never complaine much nor be disquieted when he hath twenty or forty shillings taken from him For worldlings to rage and take on when they must loose their life or their peace or their wealth it is no marvell for alas when these things are gone they have nothing left they are quite undone But a Christian that knoweth and considereth what hee is borne unto and what hee shall enjoy when hee comes home so soone as he dyeth hee cannot doe so O then to apply this in a word as wee desire to endure with patience and comfort the troublesome times that are at hand let us in time make this sure to our selves that when we shall dye we shall go to heaven I know most men will say they hope well to do so but it standeth us upon to examine our hope whether it be such as will abide the tryall when we shall come into the fornace of affliction The hypocrites hope
drunkards nor railers nor extortioners shall inherit the kingdome of God They that will not or cannot forsake their sinnes how can they hope to go to heaven They that spend all their time in providing for this life but make no provision for heaven have no care to doe that that may yeeld them profit and increase when they shall come thither what hope can they have to go to heaven when they die Be not deceived saith the Apostle Gal. 6.7 8. God is not mocked for whatsoever a man soweth that shall be also reape he that soweth to the flesh shall of the flesh reape corruption but he that soweth to the spirit shall of the spirit reape everlasting life Seaventhly He that would with patience and comfort beare troubles and afflictions when they shall come and stand in the evill day must be carefull before hand to lead a godly life and to get a good conscience The godly man that maketh conscience of all his waies may seeme to get no good by it at all but to be rather a great looser by it in the world while the daies of peace and plenty and jollity do last Long peace and plenty hath in all ages bred in worldly men a humour to hate and scorne true piety Ye have shamed and dashed out of countenance saith the Lord Psal 14.6 the counsell of the poore and humbled Christian because the Lord is his refuge And Esa. 59.15 He that departeth from evill and dareth not do as other men do maketh himselfe a prey every body will be apt to do him wrong But shall we thinke that piety will never stand a man in more stead then thus even in this life Yes yes beloved When the evill day shall come the godly man shall find his labour hath not beene in vaine he shall certainely find more strength and comfort in that day then any other man can do Riches profit not in the day of wrath saith Solomon Pro. 11.4 but righteousnesse doth righteousnesse delivereth from death Vnto the upright saith David Psal. 112.4 there ariseth light in the darknesse comfort in time of greatest heavinesse Thy light shall rise in obscurity saith the Lord Esa. 58.10 When there shall be a palpable darknes in all the land of Egypt Gods people shall have light in their dwellings Exod. 10.22 23. and thy darknesse thy trouble and affliction shall be for comfort and joy as the noone day The Apostle mentioning the meanes whereby he was enabled to beare with such patience such afflictions necessities distresses stripes and imprisonments among others reckoneth this 2 Cor. 6.7 by the armour of righteousnesse on the right hand and on the left And speaking of all the parts of the Christian armour Ephes. 6.14 he calleth this the brest plate Certainely the testimony that our conscience shall give us that we have endeavoured in all our waies to please God will be as armour of proofe unto us in the evill day It will be so to us that are Ministers as we shall find in two notable examples The first is Ieremies Ier. 17.16 17 I have not hastened from being a pastour to follow thee as Ionah did neither have I desired the wofull day this wofull captivity that thou hast caused me to denounce that which came out of my lips was right before thee As if he had said I have dealt faithfully in my ministery And what followeth Be not a terrour unto me thou art my hope in the day of evill God will not be a terrour to such Ministers but their hope and comfort in the evill day The other example is Pauls 2 Cor. 1. Who having spoken of the troubles he had in Asia wherein saith he ver 8. we were pressed out of measure above strength insomuch that we despaired even of life telleth you verse 12. what it was that yeelded him comfort in that great distresse even the testimony of his conscience that in simplicty and godly sincerity not in fleshly wisdome as the flaunting Corinthian preachers did he had exercised himselfe in his Ministery And as this will be a great supporter to us that are Ministers in all our afflictions so will it certainely be to you that are Gods people also See this in the example of good Hezekiah who when the dolefull message was brought him from God by the Prophet to set his house in order for he must die and not live comforteth himselfe in this testimony of his conscience Esa. 38.3 Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart This will comfort a man on his death bed And so our Saviour assureth us Matth. 7.24 25. that he that heareth the Word and doth it maketh conscience to practise what he knoweth is like the wise man that built his house upon a rock and though the raine fall and the winds blow and the flouds beate upon him that is the most sore and violent tentations or afflictions come that can come yet shal he be able to stand and abide them all O thinke of this you that are so carelesse of your practise carelesse of your consciences whose religion standeth onely in hearing and in a profession of the truth certainely when the evill day shall come you will be found to be foolish builders that have built upon the sand when the raine shall fall and the winds blow and the flouds beate upon you when great troubles and afflictions shall come upon you you will never be able to stand out you must needs fall and sinke under them and your fall will be great as our Saviour speaketh there Matth. 7.26 â—7 The eight and last meanes whereby this grace of Christian patience to beare all troubles and afflictions comfortably may be obtained is prayer If any man lack wisdome saith the Apostle Iam. 1.5 and by wisdome he meaneth patience in that place let him aske of God that giveth to all men liberally and upbraideth not and it shall be given him Heere is a plaine promise you see And the Apostle when he had exhorted the Romanes Rom. 12.12 to be patient in tribulation he addeth immediatly continuing instant in prayer Instant and earnest prayer and continuing in it is the meanes to make us patient in tribulation So speaking of the compleat armour whereby a Christian may be made able to beare and stand out in the evill day he nameth this as a principall part of it Ephes. 6.18 Praying alwaies not by fits and starts with all prayer and supplication according as our own and the Churches various necessities shall require in the spirit fervently not formally and with lip labour onely watching thereunto against distractions and wandring thoughts with all perseverance holding out and not giving over when we speed not at the first This was the way whereby Iob sought strength to beare his afflictions Iob 16.20 My friends scorne me but mine eye poureth out teares unto God And David when many of his mortall enemies compassed him about
Psal. 37.25 I have not seene the righteous forsaken nor his seed begging their bread But even to those that are spirituall and eternall And that not onely in this respect that by this meanes thou wert borne in the Church of God which is no small priviledge Psal. 87.4 5. and didst enjoy the meanes of saving grace the Word and Sacraments a high priviledge certainely Rom. 3.2 hadst the benefit of a religious education of the prayers and good example of thy Christian parents a meanes of great efficacy and power Pro. 31.1 2. but in this respect principally that by this meanes thou maist have more hope to obtaine saving grace and eternall life if the fault be not in thy selfe and if thou apply thy selfe to the meanes of grace then any other even for this cause because thou art the child of such parents as feare God For thou hast the promise and covenant of God for this Gen. 17.7 I will bee thy God and the God of thy seed And Esa. 44.3 I will poure my spirit upon thy seed and my blessing upon thin off-spring So as thou maist in thy prayers put the Lord in mind of the promise made to thy parents and even make claime unto it as Moses did Deut. 9.27 Remember thy servants Abraham Isaac and Iacob and looke not to the stubbornesse of this people And Solomon 2 Chron. 6.16 O Lord God of Israel keepe with thy servant David my father that which thou hast promised him And this is the benefit thou hast received from thy parents if they be godly But admit thy parents be not religious yet doest thou receive that benefit by them as thou canst never requite with al the duty thou art able to do unto them I speak not of their care and charge in nursing thee and giving thee thy breeding and education for it may be some parents have either beene unwilling or unable to do much that way And yet I must tell you to such children as have received this from their parents even this is a great bond unto duty as appeareth plainely by that complaint the Lord maketh Esa. 1.2 I have nourished and brought up children and they have rebelled against me but this I say 1. Thou hadst thy life and being from them in this world without which thou couldst never have come to eternall life in the world to come according to that of the Apostle 1 Cor. 15.46 that was not first which is spirituall but that which is naturall and afterward that which is spirituall That is the end that God aimed at in giving us life and breath and all things saith the Apostle Acts 17.25 27. that we might seeke the Lord. 2. Thou hast from thy parents thy well being in this life For as the blessing of well being and living comfortably in this world is promised to them especially that are dutifull to their parents according to that Ephes. 6.2 3. Honour thy father and mother that it may be well with thee and that thou mayest live long on the earth So hath God given power and authority to thy parents how poore soever they be yea though they have no grace nor can pray for themselves to blesse thee that is to pronounce and bestow this blessing upon thee And the blessing that they from the comfort they receive by thy dutifull carriage towards them shall give thee God will ratifie in heaven For so are the words of the fift commandement to be read Exod. 20.12 Honour thy father and thy mother that they may prolong thy daies in the land which the Lord thy God giveth thee Now having thus prevented the abuse of this Doctrine let us come to shew the right uses that it serveth unto And those are two 1. For humiliation 2. For exhortation And the use of humiliation concerneth 1 all of us in generall 2 such of us as are parents For the first This Doctrine teacheth us that none of us have cause to glory in or to be proud of our parentage and birth we have much more cause of humiliation in it before God then we have cause of boasting of it before men For 1. whatsoever we have received from our parents be it precedency and esteeme in the world or beauty and strength and a good constitution of body or wit and courage and a generous mind all that is but momentany and of no continuance 1 Pet. 1.24 All flesh is as grasse and all the glory of man is as the flower of grasse the grasse withereth and the flower thereof sadeth away 2. We have received as wee have heard in this Doctrine that contagion and corruption of nature from our parents how noble soever they were as maketh us base and vile in Gods eyes and will make us miserable for ever if we be not borne againe verily verily saith Christ to Nicodemus Iohn 3.3 and that which he saith to Nicodemus he saith to every soule that is heere I say unto you except a man be borne againe he can never see the kingdome of God If we get not a better birth then we had from our parents it may be said of us as it is said of Iudas Matth. 26.24 It had beene good for us if we had never beene borne 3. and lastly The greatnesse of thy birth and parentage through thy corruption maketh thee more uncapable of grace and salvation then other men are that are not so nobly borne as thou art You see your calling brethren saith the Apostle 1 Cor. 1.26 and surely so may we now how that not many great men not many noble are called Even greatnesse of birth and nobility is a bar oft-times to keepe men from salvation and life eternall though blessed be God some great men are called yet they are but few O then the madnesse of them that rest and glory in their first birth in this that they were borne of such parents and never seeke to be borne againe to be borne of God That receive honour one of another as our Saviour speaketh Ioh. 5.44 glory in the titles of Gentlemen and Squires c. and seeke not the honour that commeth from God alone Why what is that honour that commeth from God Whom doth he account to be honourable I answer 1. 1 Sam. 2.30 They that honour God them will God honour 2. They that are Gods favourites Esa. 43.4 Since thou wast precious in my sight thou hast beene honourable 3. They that love the Word and obey it Acts 17 11. They of Berea were more noble then they of Thessalonica in that they received the Word with all readinesse of mind Secondly This Doctrine serveth for the humiliation of us that are parents surely our childrens sins and the corruptions that break forth in their lives their pride and stubbornesse their profanesse and aversnesse from God their drunkennesse and uncleannesse ought to be a cause of sorrow and humbling unto every one of us that are parents A foolish son saith Solomon Pro. 10.1 is the heavinesse of
to the parents Prov. â—8 7 Yea the Lord doth oft impute the sins of the children unto the parents and layeth them to their charge 2 Chron. 22.3 Ahaziah was a wicked man for Athaliah was his mother And the Apostle commandeth that such only should be admitted to the ministery as govern well their own houses keep their children in subjection 1 Tim. 3.4 5. as have faithfull children not accused of ryot or unruly Tit. 1.6 which hee would not have done if parents were not chargable with their childrens sinnes if they were not a chiefe cause of them if it lay not much in their power to prevent the ungraciousnesse of their children Let us all that are parents seriously thinke of this Motive namely how God hath charged us with our childrens soules and consider that it will bee a most heavie reckoning that wee must make unto God for them if any of them shall perish through our default And on the other side it will be a matter of unspeakable comfort to us at that day if we can be able to say of our children unto the Lord as our blessed Saviour speaketh Ioh. 17.12 Those that thou gavest me I have kept and none of them is lost The second motive that concerneth the Lord and his glory is this That the hope of Gods Church and of the propagation of religion unto posterity dependeth principally upon this that parents have care to make their children religious All that feare and love the Lord should unfeinedly desire and endeavour to provide for the continuance of religion and for the deriving of it unto posterity specially that the true Church and religion to God may continue in their owne posterity See a notable example of this care in the two tribes and the halfe that had their possessions given them beyond Iordan Iosh. 2.24 25. We have done it set upon this altar for feare of this thing saying in time to come your children might speake to our children saying what have you to do with the Lord God of Israel So shall your children make our children cease from fearing the Lord. Concerning which you must understand that there is no man doth so much desire to have a posterity and to provide for posterity as the Lord doth And as it is accounted a great honour to a man to have a great posterity Pro. 17.6 Childrens children are the crowne of old men So is this spoken of as a great honour to Christ that he shall have a great posterity Esa. 53.8 Who shall declare his generation And verse 10. When thou shalt make his soule an offering for sinne he shall see his seed And surely this is the meanes whereby the Lord may have a seed and posterity raised and preserved this is the meanes to derive religion unto posterity when Parents are not only religious themselves but are carefull to provide that their children may be so also This is the Seminary of Gods Church This was the cause of that commandement Deut. 4.9 Take heed to thy selfe and keepe thy soule diligently left thou forget the things which thine eyes have seene and lest they depart from thy heart all the daies of thy life but teach them thy sons and thy sons sons This is noted by the Prophet Mal. 2.15 to have beene the cause why the Lord at the first institution of marriage appointed but one woman for one man and did so restraine promiscuous lust that he might seeke a seed of God that is that he might provide for the continuance of his Church And this is made by the Prophet Psalme 22.29 30. one principall end God hath respect unto in converting of us Gentiles unto the Gospell and men of all sorts among us poore and rich that our seed might serve him and might bee accounted unto the Lord for a generation that God might have a posterity and a people to serve him when we are gon So that to conclude the motives if either we respect our children or our own comfort or the glory of God we must be carefull to do our best endeavour that the corruption of nature that we have conveyed into them may be healed and that saving grace may be wrought in their hearts Lecture LIX On Psalme 51.5 May 29. 1627. NOw it followeth that we proceed unto the Meanes that God hath in his Word directed parents to use for the saving of their childrens soules And those are five principally First If we desire to save our children and to heale their natures we must be carefull to maintaine that authority and preheminence that God hath given us over them We must take heed we loose not that honour and reverence that is due to us from our children Certaine it is that by the will of God and even by the law of nature there is an honour and inward reverence of heart due from the child to every parent be the parent never so poore never so full of weaknesses and infirmities You know that in the fift commandement Exod. 20.12 this is made the summe of all the duties the child oweth to his parents Honour thy father and thy mother because this is the chiefe duty of all others yea this is the root and fountaine of all other duties a child can performe If he do not in his heart honour and reverence them he can do no duty to them well A sonne honoureth his father saith the Lord Mal. 1.6 if I be a father where is mine honour And Deut. 27.16 Cursed be he that setteth light by his father or mother It is not sufficient for a child to love his parents but he must also out of this inward reverence and honour he beareth them in his heart stand in awe of them and be afraid to offend them Levit. 19.3 Ye shall feare every man his mother and his father See how fearefull Iacob was to grieve or offend his father though he were an old blind man Gen. 27.12 My father will peradventure feele me and I shall seeme to him as a deceiver and I shall bring a curse upon me and not a blessing And no marvell though this honour and reverence be due to the parent For our parents by being the meanes and instruments of our being are unto us in Gods stead and as his lieftenants have had his power communicated unto them for he onely is properly and absolutely our father and the author of our being Mat. 23.9 And in this respect that which the Apostle speaketh of husbands 1 Cor. 11.7 and so of all superiors may be said of them they beare the image and glory of God In honouring them we honour God in despising them we despise the Lord. Now this authority and preheminence that God hath given us over our children we must be carefull to maintaine we must take heed we loose not this honour and inward reverence that is due unto us from them That which the Lord requireth of a minister towards his slock Tit. 2.15 that he should speake and exhort
should this be the resolution of every true Christian if wine and strong drinke if such company and recreations as I have been wont to use cause me to offend I will never use them againe while I live Secondly To labour in our callings and to follow diligently the meanes of our thrift is in it selfe a most lawfull thing For God hath expressely allowed it Exod. 20.9 Six daies shalt thou labour and doe all thy worke And he that is not carefull to provide for his family is worse then an infidell 1 Tim. 5.8 But a man may easily surfet and take more of this also then will do him good For the cares of the world and the deceitfullnesse of riches saith our Saviour Mat. 13.22 choke the word and make it unfruitfull even under the best ministery in the world Nay it is not possible but the best man under heaven must needs surfet and take hurt by it if he keepe not a measure in it Therefore the most wise God that knoweth us better then we doe our selves hath seene it necessary to injoine unto his people one day in every weeke to be kept as a Sabbath a day of rest from our worldly labours and affaires and spent in spirituall duties Exod. 20.8 Yea he saw it necessary even for Adam before his fall that he should not continually be imployed in dressing of Paradise but that one day in seven he should rest from that labour and be imployed wholly in spirituall duties Gen. 2.3 Yea he hath ordained that no one of the weeke daies should be wholly spent in our wordly affaires but that some part of every morning and of every evening should be spared from them and imployed in spirituall duties As appeareth plainely in those two lawes the one for the sacrifice Exod. 29.38 39. the other for the incense Exod. 30.7 8. which every morning and evening was to be offered up unto the Lord. If any man shall say Tush those were but ceremoniall lawes what tell you us of them I answer They were so indeed but yet there is a morall equity of them which is perpetuall And of them I may say as the Apostle doth of another of the same kinde 1 Cor. 9.10 For our sakes no doubt this is written to teach us that it is the will of God that every morning and every evening we should spend some time in his service If any shall object againe Tush those lawes concerned the Priests onely in the Temple and serve well in the morall equity of them to prove that Ministers should do so but what is that to the people I answer That these lawes concerned the people as well as the Priests as appeareth Luke 1.10 The whole multitude were praying without that is in the courts of the Lords house which was the place allotted to them in the Temple 2 Chron. 22.5 at the time of incense You see then how dangerous the Lord seeth it is for us to be alwaies imployed in the affaires of our worldly callings be our callings what they may be for some are certainely more toilesome then others are how necessary it is for us to be oft taken off from them and to have our hearts and minds turned another way And certainely the man that hath most imployment in the world hath of all other men most cause to love the Sabbath and praise God for it and long for it and acknowledge the necessity of it yea to keepe his times constantly for religious duties every morning and every evening and to account it an happinesse if his occasions will also permit him to frequent Lectures and to say with David Psal. 84.4 Blessed are they that dwell in thy house they will still be praising thee Because he of all others is in most danger to have his heart corrupted and glued to the world See a notable proofe of this in that straight commandement that is given unto the King Deut. 17.19 and Iosh. 1.8 to read every day some part of the Bible And Daniel would not omit his constant course of praying three times a day though he knew he was in danger to bee cast into the Lyons den for it Dan. 6.10 And therefore those men that never have enough of toiling and moiling about the world but as Solomon speaketh Eccl. 4.8 There is no end of their labours neither is their eye satisfied with riches they thinke they never have enough These long daies are not long enough for them to do their businesse in they can spare no time morning nor evening for religious duties nay six daies in a weeke is not time enough for them but they must needs take some part of the Lords day to imploy in their worldly occasions that see no necessity at all of spending any part of the weeke daies in religious duties either in hearing or reading of the Word or praying with their families but are apt to say of them that use it as Pharaoh did Exod. 5.8 They are idle and have nothing to do and therefore they cry saying let us go and sacrifice unto our God yea that see no necessity of the Sabbath it selfe specially not of those meanes God hath ordained for the sanctifying of it but think they can do well enough without them and are apt to say of it as those did Mal. 1.13 Oh what a wearinesse is it And such men as I have described the world yea the Church of God is every where full of Such men I may boldly say have no mortification and consequently no true repentance in them at all no care to keepe under the corruption of their own heart such men certainely care not how strong it grow how much it increase in them And hee that hath no care of that he that doth not study and practise mortification certainly hath not the spirit of Christ in him as you have heard and therefore is none of his hee cannot possibly be saved Take a notable proofe for this in the speech and example of the blessed Apostle who when he had said 1 Cor 9.25 Every man that striveth for the mastery is temperate in all things And so hee that striveth to get the mastery over his owne corruption must be temperate in all things and not take too much either of meate or drinke or of company or of recreation or of worldly businesse He addeth verse 27. I keepe under my body and bring it into subjection lest by any meanes when I have preached unto others I my selfe should bee a cast away If Paul had not bin temperate in all things taking no more of them then would stand with the health of his soule Paul himselfe had bin a cast away and could never have bin saved Lecture LXV on Psalme 51.5 Iuly 24. 1627. THE fourth meanes whereby the corruption of our nature is to be mortified is a conscionable use of the exercises of religion I know there bee many that use religious duties both publique and private ordinary and
directed us unto for the mortifying of our flesh is to take up our crosse that is to beare willingly the afflictions God is pleased to exercise us by A Christian is not bound to desire affliction I have not desired the wofull day thou knowest saith the Prophet Iere. 17.16 But when hee seeth once it is his crosse the crosse that the Lord hath appointed and thinketh fit for him the cup that his father hath given him as our Saviour speaketh Iohn 18.11 then must he even take it up and undergoe it willingly This meanes our Saviour prescribeth Luke 9.23 If any man will come after mee let him deny himselfe and take up his crosse dayly these two goe together There are sundry strange things spoken in the Scripture touching affliction As 1. That Gods people have borne it willingly Lev. 26.41 They shall accept or suffer willingly the punishment of their iniquity 2. That they have professed it was good for them that they were afflicted as David did Psal. 119.71 3. That they should rejoyce when they are abased and made low Iames 1.10 Yea that they should count it all joy exceeding joy when they fall into divers tentations that is afflictions Iames 1.2 4. That they have just cause to doubt their estate if they bee without affliction Hebr. 12.8 If yee bee without chastisement whereof all are partakers then are yee bastards and not sonnes These are strange Paradoxes to flesh and bloud and yet undoubted truths And surely a chiefe reason of all this is because of the great force that affliction hath in Gods children to mortifie their lusts and to subdue sin in them By this shall the iniquity of Iacob bee purged saith the Prophet Esa. 27.9 and this is all the fruit even the taking away of his sinne Hee reapeth no fruit by his affliction profiteth not by it in whom the strength of corruption is not in some measure abated by it Affliction therefore is compared to baptizing and washing that takes away the filth of the soule Marke 10.38 39. to a winnowing that bloweth away the chaffe that is in it Amos 9.9 to fire that refineth and purgeth away the drosse that is in it Zach. 13.9 In a word that which the Apostle speaketh of the shame that is brought upon men by the censures of the Church 1 Cor. 5.5 the same may bee said of that humiliation that God bringeth his servants to by any affliction it is most effectuall to the destruction of the flesh to the mortifying of that sinfulnesse and corruption that is in their hearts If then thou desire to have thy lusts and corruptions mortified thou must bee content to beare afflictions willingly even thine owne crosse When the Apostle had exhorted Gods people to cleanse their hands and purge their hearts that so they might draw neere unto God Iames 4.8 Hee directeth them to this meanes verse 9. suffer affliction mourne and weâ—pe Yea if thou have no afflictions of thine owne it is profitable for thee to communicate in an holy sympathy with the afflictions of others specially of Gods Churches and people and to make them thine owne Remember them that are in bonds as bound with them saith the Apostle Hebr. 13.3 and them which suffer adversity as being your selves also in the body This is that which the holy Ghost teacheth us Eccle. 7.2 It is better to goe into the house of mourning then into the house of feasting Alas wilt thou say I love not to goe to them that are sicke or in any great misery it will make my heart so sad and heavy O but saith the holy Ghost that sadnesse is profitable it is good for thee to have thy heart made heavy sometimes this way Sorrow saith hee verse 3. is better then laughter for by the sadnesse of the countenance the heart is made better Corruption is weakened and destroyed by it And hee that cannot endure any affliction cannot abide to bee sad at any time certainly hath no desire to mortifie sin in himselfe he knoweth not what mortification and consequently not what true repentance meaneth The sixt meanes of Mortification is this He that desireth to have sin mortified in himselfe must be willing to dye and in his heart subscribe to that sentence of the holy Ghost Eccle. 7.1 The day of a mans death is better then the day of his birth No man may impatiently desire death wee may not desire death out of discontentment of mind because wee are weary of the miseries wee are subject unto in this life It was the sin of Moses to pray thus to God Numb 11.15 If thou deals thus with mee kill me I pray thee out of hand if I have found favour in thy sight and let mee not see my wretchednesse Nay wee may not desire death out of a longing to bee rid of our sins and to bee with Christ absolutely or impatiently but under correction as we say and with a submitting of our wills to the will of God if hee see it good for us Wee like souldiers in the field must bee content to keepe our stations wherein the Lord hath set us till he shall bee pleased to dismisse and call us away Lord now lettest thou thy servant to depart in peace saith good Simeon Luke 2.29 Though Paul knew it were farre better for him to dye then to live as hee professeth Phil. 1.23 yet durst he not desire it absolutly but was in a straight as hee saith and submitteth himselfe wholly to the will of God in it Yet is it not an unlawfull thing for a Christian to desire death in this manner yea it is a good thing and a grace wee should all strive to attaine unto not onely to bee willing to dye when God shall call us but even to desire death also Paul professeth of himselfe that hee did desire to bee dissolved Phil. 1 23. And hee speaketh thus in the name of all the faithfull 2 Cor. 5.2 In this wee grone earnestly desiring to be cloathed upon with our house which is from heaven And verse 6. Knowing that while we are at home in the body wee are absent from the Lord. And though there bee many other reasons which should make Gods people willing to dye which out of my respect to the time I will not now mention yet this is a principall that when death commeth once we shall sinne no more While this life lasteth we shall never give over sinning against God Hee that hath entred into his rest hath ceased from his owne workes saith the Apostle Hebr. 4.10 but till then no man can quite cease from his owne workes but is in continuall danger of falling Nay no man can tell how farre hee may fall and admit that the Elect cannot utterly apostate from God of whom let it bee said that hee hath everlasting life and shall not come into condemnation but is passed from death to life Iohn 5.24 Yet may such fall fearefully yea are in continuall danger of falling fearefully
all other meanes do faile Now for the more plaine and profitable handling of this last meanes these three points are distinctly to be considered 1. That till a man hath true faith he can mortifie no corruption 2. That true faith wheresoever it is will mortifie sin 3. That for the mortifying of sinne faith must be exercised and put forth and how that is to be don First Till a man be by a lively faith knit unto Christ and so reconciled unto God it is not possible that any one corruption should be truly mortified in him True it is a man that hath no faith in Christ may seeme to be most free from many sins he may live most civilly and unblameably That which the Pharisee said of himselfe Luk. 18.11 it may well be was truly said he was no extortioner no unjust man no adulterer and that also Mat. 19.20 All these things have I kept from my youth up And Paul saith of himselfe Phil. 3.6 that his life had beene blamelesse even before he knew Christ. But yet neither in the Pharisee nor in Paul nor in any other that is not in Christ was ever any sin truly mortified and subdued Some corruptions may lurke and lie very close in him and not breake forth nor shew themselves in outward actions but mortified they cannot be Neither the Fox nor the Wolfe nor the Lyon nor the Beare will do any hurt or shew what they be so long as they are either a sleepe or tyed up Sinne shall not have dominion over you saith the Apostle Rom 6.14 for yee are not under the law but under grace Till a man be under grace in the estate of grace reconciled to God in Christ sin must needs have dominion over him For mortification is a part of sanctification and a man must first be justified before he can be sanctified Rom. 8.30 Whom he justified them he glorified All true sanctification proceedeth from faith and is a fruit thereof As our Saviour speaketh to Paul Acts 26.18 of such as shall have inheritance in heaven he calleth them such as are sanctified by faith in him As the branch saith our Saviour Iohn 15.4 cannot beare fruit of it selfe except it abide in the vine no more can ye except ye abide in mee The good things you see in any man that is not by a lively faith ingrafted into Christ are no better then wild grapes or figs unacceptable to God and unprofitable to themselves And therefore it is a pitifull thing to see how men content themselves with this that they have reformed their lives and find some good things in themselves though they have no true faith at all nor ever seeke after it We should first labour to make the tree good or els the fruit can not be good as our Saviour speaketh Matth. 12.33 Secondly True faith wheresoever it is will mortifie sin it will abate and weaken the strength of every lust By faith God purifieth the heart as Peter speaketh Acts 15.9 Yea nothing hath that force to strengthen a man against any of his corruptions and against the strongest tentations he can have unto any sin as true faith hath This the Apostle teacheth 1 Iohn 5.4 5. This is the victory that overcommeth the world even our faith who is he that overcommeth the world but he that beleeveth He and none but he See the force of faith both these waies in an instance or two First For purifying the heart and killing of our lusts see the force of faith in foure of the strongest and most unconquerable of them all 1. In maliciousnesse and desire of revenge When our Saviour had said Luk. 17.3 4. If thy brother trespasse against thee seuen times in a day and seven times in a day turne againe to thee saying I repent thou shalt forgive him The Apostles said unto the Lord verse 5. increase our faith As if they had said unlesse we have faith we shall never be able to abstaine from revenge so oft but if thou wilt increase our faith we shall be able to conquer even this sin 2. Zacheus had beene a most covetous man and that you know is a most strong corruption and hardly subdued and yet so soone as he had received Christ by faith into his heart he overcame this lust presently as you may see by the bountifull restitution he was content to make Luk. 19.8 He would restore fourefold 3. Sundry of the Corinthians had beene outragiously filthy given not only to fornication and adultery but even to Sodomy and unnaturall lust 4. They had beene also given to drunkennesse as the Apostle telleth them 1 Cor. 6.9 11. and these are sins you know that are hardly left and overcome and yet so soone as they had obtained grace to beleeve in Christ aright they were presently delivered from the dominion of these sins Such were some of you saith he 1 Cor. 6.11 but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God And as for the force that is in faith to make us overcome the world and the strongest tentations unto sin we can meet with in it we have a notable example in Gods people that lived in the daies of the Maccabees of whom the Apostle saith Heb. 11.33 37. that though they were tempted and urged by most cruell tortures and persecutions to sin against God yet by faith they overcame them all Yea as he saith verse 34. out of weaknesse were made strong that is though they were in themselves at first as weake and timerous as any of us can be in the like case yet their faith in the end made them strong to overcome all And blessed be God no age no place hath wanted examples of such as through faith have overcome and vanquished as strong corruptions and as violent tentations as ever any of us can be subject unto This force of faith to mortifie corruption will yet be further evident unto us if we will consider two reasons and grounds of it First True faith applieth all that Christ did and suffered particularly to every beleever and perswadeth his soule that out of his love to him and care to keepe him from perishing everlastingly he endured all that he did endure No tongue can expresse nay no heart can conceive what torment and misery our blessed Saviour did endure for them that he did undertake for Looke but to his corporall sufferings to that that was outward and open even to the view of men and he was even in that respect more wretched and contemptible then ever any other man was Well might the Apostle say Phil. 2.7 that he made himselfe of no reputation Many were astonied at thee saith the Prophet Esa. 52.14 his visage was so marred more then any man and his forme more then the sonnes of men And 53.3 We even his owne people and Disciples hid as it were our faces from him he was despised and we
now is the acceptable time now is the day of salvation 2 Cor. 6.2 The master of the house hath not yet shut his doore upon thee but how soone it may bee shut thou knowest not Thirdly If this be so then let every one of us that feele any truth of grace wrought in our hearts rejoyce in our estate and magnifie the power and goodnesse of God towards us Indeed it behoveth us to try well whether we have it in truth 2 Cor. 13.5 and how that may be done you shall heare out of the next verse But if thou hast but the least measure of grace in truth thou hast just cause to rejoyce in this more then if God had made thee the greatest prince in the world Let the heart of them rejoyce that seeke the Lord Psal. 105.3 And the Apostle Iames 1.9 Let the brother of low degree rejoyce in that he is exalted Whatsoever men thinke of thee or thou art apt to thinke of thy selfe he that cannot deceive thee hath pronounced of thee that if thou have but any one grace in truth thou art a blessed man happy art thou that ever thou wert borne If thou canst beleeve in Christ heare what he saith Mat. 16.17 Blessed art thou Simon Bar-jona for flesh and bloud hath not revealed it unto thee but my father which is in heaven As if he had said Thou hast more in thee then flesh and bloud If thou dost feare to displease God hearken what the Holy ghost saith of thee Psal. 128.1 Blessed is every one that feareth the Lord. Nay if thou canst but unfeignedly desire to beleeve and to feare God remember this was all that Nehemiah could say of himselfe Neh. 1.11 that he desired to feare Gods name Remember what Christ pronounceth of thee Matth. 5.6 Blessed are they which do hunger and thirst after righteousnesse for they shall be filled Nay if thou have but so much grace as to feele the want of grace and unfeignedly to bewaile it hearken what thy blessed Saviour saith of thy estate Matth. 5.3 4. Blessed are the poore in spirit Blessed are they that mourne for that poverty Make thy calling and conversion sure and thou hast made thine election sure as the Apostle speaketh 2 Pet. 1.10 If thou have but the least grace in thee in truth thou hast Gods seale upon thee whereby hee hath marked and will owne thee for himselfe by the print and stampe of that seale According to that speech of the Apostle Ephes. 4.30 Grieve not the holy spirit of God whereby ye are sealed unto the day of redemption Wherefore let me say againe unto thee as I began in the words of David Psal. 32.11 Be glad in the Lord and rejoyce ye righteous and shout for joy all yee that are upright in heart And 33.1 Rejoyce in the Lord ô ye righteous for praise is comely for the upright O it is a seemely sight to see an upright hearted Christian cheerefull and comfortable Say not ô but I have so much corruption in me that I cannot take notice of nor rejoyce in any goodnesse that I have For 1 I bid thee not rejoyce in any corruption but dislike and bewaile it still but rejoyce in the Lord Phil. 4.4 In the very same action thou maist have just matter of mourning in respect of the worke of thine owne corruption in it and of joy in respect of the worke of Gods grace in it Rejoyce in trembling Psal. 2.11 Regard not so much thine owne corruption as to neglect altogether the grace of God in thee 2. By how much the more corruption thou findest in thy selfe by so much the more cause hast thou to rejoyce in and to admire Gods mercy that to such a wretch as thou art he should give the grace to make conscience of any sin to do any duty in truth of desire to please God Wicked men thinke it strange as the Apostle saith 1 Pet. 4.4 that we do not as they doe that we run not with them into the same excesse of riot They thinke it strange yea impossible that any man should be in deed and truth so changed in heart as Gods people in their outward conversation would seeme to be they esteeme all profession of holinesse to be no better then hypocrisy and therefore speake evill of us But we that know our owne hearts have more cause to wonder at this our selves and to praise God for it Lecture LXXI On Psalme 51.5 October 2. 1627. THE third point wherein the admirable goodnesse of God appeareth unto us who are even by nature so vile as wee all are is in the worke of his confirming grace If wee could rightly weigh what our nature is and what a strength and power of corruption there remaineth still in the best of us we would see cause to wonder that any of us after we are converted and have some measure of saving grace begun in us should stand for any time We read in Scripture of a three-fold standing and in every one of these kinds every Christian hath cause to admire Gods power and goodnesse towards his soule 1. There is a standing in the faith and in the profession of the truth Of this the Apostle speaketh 1 Cor. 15.1 I declare unto you the Gospell which I preached unto you which also you have received and wherein yee stand 2 There is a standing in the state of grace and in a comfortable assurance and feeling of Gods favour Rom. 5.2 By Christ we have accesse by faith into the grace wherein we stand and rejoyce in the hope of the glory of God 3. There is a standing in a Christian course of life and conscionable practise of godlines This Epaphras begd of God for the Colossians Col. 4.12 That they might stand perfect and compleat in all the will of God Now that any of us should bee able to stand stedfast and persevere any of these wayes that is to say either in foundnesse of judgement and profession of the truth or in the comfortable assurance of our salvation and of the favour of God or in a conscionable care to please God in our whole conversation is certainely a matter of greater wonder and admiration then the most of us doe conceive of This we would all easily discerne and acknowledge if we would but seriously consider of these foure points First what a world what an age and time we live in wherein by reason of the continuall discouragements goodnesse doth find every where and the manifold allurements and tentations unto evill by examples and other wayes wee have unto sinne it is as strange any of us should continue in the state of grace as it is for a man to keepe his health that liveth in a Towne where every house and every person and the very ayre it selfe is infected with the plague That which David saith of wicked men that live in the greatest prosperity Psalm 73.18 may truly bee said of all Gods children even of those whose soules
with can do when ye leave holding of it In which respect the Lord compareth himselfe to a nurse that dadeth a child Hos. 11.3 I taught Ephraim to goe taking them by their armes We can neither goe nor stand any longer then the Lord doth uphold us This is the inference that the Apostle himselfe maketh Phil. 2.12 13. Worke out your owne salvation with feare and trembling for it is God that worketh in you both to will and to do even of his good pleasure Because we have no ability to preserve our selves in the state of grace but all dependeth upon the power and goodnesse of God therfore we must feare Continue in his goodnesse as the same Apostle speaketh Rom. 11.12 keepe in favour with him otherwise thou also shalt bee cut off But you will say that is not possible whom God once loveth in this kind he loveth for ever I answer First Whom God doth love in this kind them he maketh fearefull to offend him fearefull to fall and to decay in grace and this feare is a principall meanes whereby he doth preserve them from falling away This is plaine Ier. 32.40 I will make an everlasting covenant with them and I will not turne away from them to doe them good but I will put my feare into their hearts that they shall not depart from me So that by this thou shalt know whether thou be indeed converted whether there be any truth of grace in thee if God have put this feare into thy heart there is otherwise there is none at all Wherefore let him that thinketh he standeth take heed least he fall 1 Cor. 10.12 Secondly Though those whom God loveth according to his good purpose he loveth to the end and therefore will never disinherit them nor utterly cast them off yet if they be not fearefull to offend him though he love them yea because he loveth them he will chasten them as the Apostle speaketh Heb. 12.6 and he scourgeth every sonne whom he receiveth And in what kind he will scourge them how long his scourge shall lie upon them how deepely he will wound them with the lashes that he will give them with his scourge that the Lord onely doth know Admit that if ever we had the spirit of God and truth of grace in us it will never depart from us we can never loose it utterly but yet if we grow secure and neglect the meanes whereby we may preserve grace in our selves and keepe it alive whereby wee may preserve our selves from falling away we may quench the spirit in our selves This is plaine by the Apostles speech 1 Thess. 5.19 20. Quench not the spirit despise not prophesyings Even the despising of hearing the Word will quench the spirit that is deprive us of the operation of the feeling of the comfort of Gods grace in us Be it he that is once in the state of grace shall be preserved by God from falling totally from taking such falls as should break his neck and quite deprive him of the life of grace and from falling finally from falling into such pits as he should never be able to get out of againe from taking such falls as the Apostle speaketh of Heb. 6.6 which they that take them can never after be renewed againe by repentance Yet if he grow secure and looke not well to his feet if he nourish not in his heart the feare of the Lord he may fall fearefully he may take such falls as may breake his bones as may put him to such anguish of soule as if he had a kingdome he would give it to be eased of it This is plaine by the words of David in the 8. verse of this Psalme Make me to heare joy and gladnesse that the bones which thou hast broken may rejoyce His fall into adultery and murder had broken his bones that is had put him to more anguish and griefe then ever man felt that had his bones broken in his body Lecture LXXI On Psalme 51.5 October 9. 1627. THe fift and last point of application is to comfort and strengthen those poore soules that being indeed in the state of grace are yet much perplexed that either they are already or shall and may hereafter fall fearefully from it Two tentations there be whereby the best of Gods servants are often troubled greatly in this point of their perseverance in grace First Some of them are apt to conclude that they are already quite fallen from grace because 1 They have lost their first love that delight and fervency wherewith they were wont to serve God 2 They have lost their faith and cannot be assured of Gods favour as once they were 3 They slip ever and anon into the sins they have repented of and find no strength to overcome them Against this first tentation there is notable comfort and strength ministred to Gods people in the Word of God and even in that which we heard the last day of the admirable worke of God in the perseverance of his Saints And for the comfort and strength of Gods people against this tentation the Scripture giveth us two notable preservatives First The choisest of Gods servants and such as unto whom the Lord hath given the best testimony in his Word have beene in this case that thou art in subject to this variablenesse to these alterations in their spirituall estate They have not stood alwaies steady in one state but have beene of and on with the Lord. 1. For their delight and fervencie in good duties You shall read of David that sometimes hee did service unto God with marvellous alacrity and cheerefullnesse of spirit When hee contributed to the building of Gods house he did it with exceeding joy 1 Chron. 29.9 David the King rejoyced with great joy You shall also read of his going to the house of God with the voice of joy and praise as one that were going to a feast Psalme 42.4 And sometimes againe you shall heare him complaining of the deadnesse of his heart that he could serve God with no life or cheerefullnesse at all Psalme 119 25. My soule cleaveth to the dust quicken thou mee according to thy Word 2. So it is with them for their faith and confident assurance of Gods favour David that one while glorieth The Lord is my light and my salvation whom shall I feare Psalme 27.1 At another time you shall finde him quite void of this assurance Psalme 31.22 I said in my hast I am cut off from before thine eyes You shall heare him complaining Psalme 88.15 While I suffer thy terrours I am distracted And blessed Paul who at one time speaketh so triumphantly Romanes 8.35 Who shall separate us from the love of Christ At another time 2 Cor. 7.5 you shall heare him complaine of inward feares and terrours 3. For their conscionable care to please God in all their waies they have shewed great inconstancy in that also 1. Abraham was sometimes so obedient unto God so carefull to
please him that there was no commandement of God so hard so contrary to reason but he made conscience to obey it When God said unto him get thee out of thy countrey and from thy kindred and from thy fathers house unto a land that I will shew thee Gen. 12.1 he durst not breake or neglect such a commandement as this Nay when God bad him goe and sacrifice his owne sonne Gen. 22.1 2. He durst not neglect such a commandement as that was But stood hee alwaies in this estate In this feare to offend God and care to please him No verily for you shall find this resolute man at another time dissembling and concealing for feare that Sarah was his wife and calling her his sister Genesis 12.13 Yea you shall find him slipping againe into that very sinne after he had doubtlesse repented of it Gen. 20.2 2. You shall heare David professing sometimes a strong and firme resolution that way Psal. 26.11 As for mee I will walke in mine integrity And Psal. 119.106 I have sworne and I will performe it that I will keepe thy righteous judgements But for all this we know what slips he had at other times yea what fearfull falls he took also By many more examples it might be made evident that in the holiest of Gods servants there hath beene much variablenesse and shew of changing and falling in all these three degrees In many things they have sinned all as the Apostle speaketh Iames 3.2 they have slipped oft and fallen also fearefully And you wil easily conceive it cannot be otherwise if you remember what you heard the last day 1 What a world they live in 2 What a kind of enemy Satan is 3 What a deale of corruption remained in the nature of the best of them still after their regeneration But you will say the Lord is able to uphold and keepe his servants from falling or slipping notwithstanding all this I answer It is true he can doe it and would also certainly do it if he did not see it were for his owne glory and for our good also for these two are inseparably coupled together to let go his hold sometimes in part and to leave us to our selves and so to let us take these slips and falls now and then The Lord doth saith Solomon Pro. 16.4 all things and consequently this for himselfe and his owne glory And all things and consequently this are for your sakes saith the Apostle 2 Cor. 4.15 How is God glorified hereby will you say I answer 1. He glorifieth his justice hereby and sheweth he cannot abide sinne but must needs correct it in them that he loveth best of all When good Hezekiah waxed cold in his thankfullnesse to God for his great deliverance and his heart began to be lifted up 2 Chron. 32.25 it is said verse 31. God left him a while and let him slip So when the Church grew secure and lazie and neglected her watch her well-beloved to correct her for this withdrew himselfe for a time Cant. 5.2 6. 2. God glorifieth his mighty power in this by making such weake wretches as we oft shew our selves to be able to hold out to the end and stand against such adversaries as we have Gods power is made that is declared to be perfect through our weaknesse as the Apostle speaketh 2 Cor. 12.9.3 God glorifieth his goodnesse and mercy in continuing so constant in his love to such unconstant ones as we are When the Apostle had said Romanes 5.6 When we were yet without strength in due time Christ died for the ungodly He addeth and inferreth ver 8. God commendeth his love towards us in this But how should it be possible that this should be for our good to be left thus to our selves I answer 1. Hereby we are taught not to trust in our selves but to the Lord alone to depend wholly upon him for our eternall salvation According to that of the Apostle 2 Cor. 1.9 We had the sentence of death in our selues that we should not trust in our selves but in God which raiseth the dead 2. To keepe us from pride As we see in the case of the blessed Apostle 2 Cor. 12.7 Tho whom lest he should be exalted above measure through the abundance of revelations there was given to him a thorne in the flesh the messenger of Sathan to buffet him Yet might all this speech may some say that hath beene used touching the slips and falls of holy men have well beene spared for many a carnall man will be ready to snatch at these examples and say Well I see then I may bee Gods child though I slip and fall now and then into the same sinnes I have repented of though I be oft drunken and wanton and sweare and lie and beguile my neighbour c. For the best men have had their slips and falls too To these I answer First That this is very true and cannot be avoided Lewd and ungodly men will be apt to stumble at this and to wrest it as they doe also the other Scriptures unto their owne destruction as the Apostle saith 2 Pet. 3.16 But then I answer Secondly That this is the childrens bread and belongeth not to dogs as our Saviour speaketh Matth. 15.26 This is written not for the encouragement of senslesse and secure worldlings but for the comfort of poore sinners that are humbled in sense of their often failings and dangerous falls they are apt to take To them I may say as the Apostle speaketh in another case 1 Cor. 9.10 This is altogether for your sakes for your sakes no doubt it is written And it were better that reprobates should stumble and breake their necks at these examples then that they should not have beene recorded in the Word for the comfort of the humbled soule Thirdly and lastly The carnall man hath indeed no cause of incouragement from these examples at all For though the godly have had and have daily their slips and falls yet their falls are not like the falls of wicked men but to them it may be said as Deut. 32.5 Their spot is not the spot of his children There are many broad differences betweene them as you shall heare in the second preservative which the Scripture giveth us against this first tentation and that is this Secondly That in none of these slips and falls thou complainest of thou didst ever fall desperately In the greatest falls that ever any of the Elect have taken the spirit of God did never wholly depart from them but even when they have lost the feeling and comfort of it when they could discerne no operation or working of it in themselves yet even then have they had the root and seed and habit of grace remaining in them First If they could but diligently examine themselves and search for it they might find in themselves some truth of grace remaining in them even when they are at the worst if
poore services be as a sacrifice of a most sweet smelling savour unto God Lecture LXXIII on Psalme 51.5 Octob. 30. 1627. THis point may not be passed over without some application And it is to bee applied 1. By way of prevention unto carnall and wicked men who are apt to draw that comfort unto themselves from it that belongeth not unto them 2. By way of incouragement unto the people of God who receive not that comfort from it that they ought to doe First Many a carnall man is apt to stumble at this Doctrine and to blesse himselfe in his grosse sins by it after this manner The Lord saith he you see is not so strict and rigorous as to marke every thing that his people doe amisse hee is apt wee heare to passe by their slips and infirmities but the good things they doe at any time those hee taketh notice of and remembreth and taketh delight in and will undoubtedly reward And therefore saith hee why should my slips and infirmities disquiet mee And what are these slips and infirmities I pray you that he speaketh of Surely swearing ordinarily making himselfe merry now and then with deriding religion and good men breaking the Sabbath wantonnesse drunkennesse and such like Why should I saith hee suffer my mind to be troubled for these things Nay why should I not rather comfort my selfe and rejoyce in those good things I doe For I thanke God I am no Papist but professe the true religion I goe to Church I pray I heare the Word and receive the Sacrament I give to the poore I make conscience of my word I doe no man wrong And these are things I know that God liketh and delighteth in This was just the presumptuous conceit and perswasion of that Pharisee our Saviour speaketh of Luke 18.11 12. And certainly the world is full of such Pharisees even in these dayes Now to beat downe the presumption of these Pharisees I have three things to say First Consider who they are that the Lord standeth so graciously affected unto whose slips and infirmities hee useth thus to winke at whose imperfect services hee is wont thus to delight in and reward Not every one but such onely as are in Christ. Such onely are his children by adoption and grace But what is that to thee Seeing it is certaine thou art not in Christ. Because thou walkest and goest on impenitently in knowne sinnes There is no condemnation saith the Apostle Rom. 8.1 to them that are in Christ Iesus But who are they Hee answereth Which walke not after the flesh but after the spirit It is certaine thou art not the child of God because thou art not led by the spirit of God For so saith the Apostle likewise Rom. 8.14 As many as are led by the spirit of God they are the sonnes of God and none but they Secondly Admit thou wert the child of God admit thou wert in Christ yet could not God beare with such faults as thine are nor take in good part such service as thou usest to doe unto him The Lord hath promised Mat. 3.17 To spare and beare with his children as a man spareth his son that serveth him In those good duties wherein he seeth our heart is set to serve him he wil beare with many defects and failings But he will not beare with the dearest child he hath in any grosse sinne Did he beare with David when he fell to adultery No no he beat him so sore for it as David complaineth heere ver 8. that he brake his bones with beating of him For such sinnes God is very terrible in the assembly of his Saints especially as the Prophet speaketh Psalme 89.7 Nay I say more the Lord will not passe by nor winke at in the dearest child he hath those very defects and failings that are in their best duties if they be reigning corruptions and not infirmities that is if they be not felt and striven against and mourned for Therefore we are required in doing of good duties to watch and observe our owne hearts Continue in prayer and watch in the same saith the Apostle Colos. 4.2 And to strive against our owne corruptions therein Strive with me and for me in prayer saith he Romanes 15.30 And to bewaile unto God our failings in them Spare mee according to the greatnesse of thy mercy saith Nehemiah 13.22 And if God will not winke at such faults as thine are in his dearest children canst thou hope that he will winke at them in thee that art still a child of wrath If God will not accept of the services that his dearest children doe unto him unlesse they be sensible of those corruptions wherewith they are stained canst thou hope that he will accept of thine And what talkest thou of thy serving of God or of any good thing that ever thou didst Alas thou couldest never serve God nor doe any good thing in thy life That which the Prophet saith Ieremie 6.10 of such as thou art their eare is uncircumcised and they cannot hearken thou couldst never in thy life heare one Sermon to any purpose the same may be said of all other duties of Gods service thou couldst never pray nor receive the Sacrament in thy life Yee cannot serve the Lord saith Ioshuah 24.19 to them that lived in idolatry And that which I say of the duties of Gods worship the same I say likewise of all other good workes Thou never didst worke of mercy in thy life thou didst never make conscience of dealing justly and truly with thy neighbour Matthew 12.34 How can ye being evill speake good things Luke 6.43 A corrupt tree bringeth not forth good fruit They that professe that they know God saith the Apostle Titus 1.16 but in their workes denie him being abominable and disobedient are reprobate unto every good worke The good things that such men seeme to doe are not onely defective in the manner or in the measure or in matter of circumstance as the best workes of the faithfull may be but they are utterly void of that which is the very substance and that giveth life and being to a good worke that is faith that worketh by love Gal. 5 6. The third and last thing I have to say to this man is this Thou not being Gods child nor being in Christ but living in the state of impenitency as thou dost and continuing therein shalt find the Lord every whit as austere and rigorous towards thee as he is indulgent and gracious towards his owne children This will appeare in three points First Though he beare with so many faults and frailties in his own children he will not beare with the least fault in thee But thou shalt give account even for every idle word that thou hast spoken at the day of Iudgement as our Saviour speaketh Mat. 12.36 Yea the Lord will bring every secret thought of thine into judgement Eccl. 12.14 Secondly Though he take the poorest and weakest services that his children doe him in
good part and delighteth in them yet will he take nothing in good part that thou doest What have I to doe saith the Lord Esa. 1.11 with the multitude of your sacrifices As if he had said What care I for them And ver 12. Who required this at your hands to tread in my courts As if he should say What doe you heere Any other place were fitter for you then this Certainely in doing any service to God thou doest but a thankelesse office thou doest but lose thy labour while thou art unconverted Thirdly and lastly Though the Lord will reward and doe good to his children for the poorest and weakest service they doe unto him yet doth he even abhorre such as thou art and the very service that thou dost presume to doe unto him As a Prince would doe him that having a plague sore running upon him should presume to come into his presence and wait at his table The sacrifice of the wicked is an abomination unto the Lord saith Solomon Pro. 15.8 Incense is an abomination unto me saith the Lord Esa. 1.13 the new Mosnes and Sabbaths and calling of assemblies I cannot away with You see how small cause wicked men have to presume of Gods mercy or of any good thing they know by themselves O that God would be pleased to awaken them that they could see and consider aright of their wofull estate and labour to get out of it If any man shall object and say Would you not then have wicked men to come to Church Would you not have them to pray and read the Word Would you have no man to doe any good worke but such as are godly I answer Yes verily For first Though in doing this they doe not God any service that will please him yet is there a necessity laid upon them and wo be to them if they do it not These are duties of the morall law that all men stand bound unto The wickedest man in the world is strictly bound by the commandement of God to pray God blameth most wicked men for neglect of this Hos. 7.7 None among them calleth unto me and ver 14. They have not cryed unto me with their heart Yea he condemneth the very Atheist Psal. 14.4 for this because he doth not pray And will poure his wrath upon every family Ier. 10.25 and consequently upon every person that doth not call upon his name So is the wickedest man living bound to heare the Word For hee that turneth away his eare from hearing the law saith Solomon Pro. 28.9 his prayer shall be abominable So God requireth of every man Mic. 6.8 to doe justly and to love mercy and to walke humbly with him So that though he can neither pray nor heare nor give almes but he must needs sinne yet must he pray and heare and give almes for all that An indifferent thing a man is bound to forbeare if he cannot use it without sinne If he cannot use such or such a recreation without chasing or swearing or losing too much time he is bound to forbeare it But duties commanded of God he may not omit because he cannot use them without sin For there are degrees of sinne and he is guilty of a greater sin and sheweth greater contempt to God that doth not pray or heare or give almes at all and so disobeyeth him totally then he doth that doth pray and heare and give almes but not with an honest and good heart and so disobeyeth God but in part only Secondly Though no wicked man can have assurance to receive any reward from God for the best thing he doth because he hath no promise for all the promises of God belong onely to them that are in Christ 2 Cor. 1.20 and to the godly 1 Tim. 4.8 nay though he doe deserve further wrath from God by the best thing he doth yet by being carefull to abstaine from evill and to doe good even after his manner and as he is able hee may receive good three waies For 1. Though he should never find mercy with God unto salvation yet will this lessen his condemnation in hell where every man shall receive torment proportionable to his workes and to that dishonour he hath done to God heere Rom. 2.6 2. This may free him from many temporall judgements and bring upon him many temporall blessings in this life For the Lord out of the infinitenesse of his goodnesse hath oft shewed so much respect unto good things that have beene done even by wicked men though they have beene but the dead carcase and have wanted the life and soule of good workes as to reward them temporally The Lord that is said to feed the young ravens when they cry unto him Iob 38.41 hath oft had respect to the prayer that a man void of grace hath made unto him in his misery As profane a wretch as Ishmael was when he was cast out of his fathers house for his profanesse Gen. 21.9 10. yet when he cried to God in his misery it is twice said in one verse Gen. 21.17 that God heard the voice of the lad and relieved him And we know how much even Ahabs prayer that he made when he was humbled by feare prevailed with God 1 King 21.29 Therefore also Daniel exhorteth Nebuchadnezzar a most wicked man Dan. 4.27 to breake of his sins to cease from oppression and cruelty How By righteousnes that is by making restitution to them that he had wronged And how els By shewing mercy to the poore And why did he counsell a man so void of grace to do so good workes as these Was it not all one as if he should have bidden a dead man to walke Marke the reason and motive the Prophet useth to perswade him to this if it may be saith he a lengthening of thy tranquility As if he should have said It may be these good workes performed even as thou art able to do them will prevent the judgement which God by this dreame that thou hast had doth threaten to bring upon thee and prolong thy peace 3. He may by doing that that lieth in him to do further the eternall salvation of his owne soule For though no wicked nay no naturall man can use the meanes of grace aright nor so as to please God therein yet if the wickedest man that is frequent the ministery of the Word there is hope he may be converted and have grace wrought in him both because it is the meanes ordained of God to breed grace where none is Rom. 10.17 Faith commeth by hearing and because as wicked men as live have been woon to God by their hearing as appeareth not onely by daily experience but by those two notable examples that are recorded in the Word The one 1 Cor. 14.24 25. of the man that was an ignorant man and an infidell before And the other Iohn 7.45 46. of them that came to heare Christ with a most wicked heart to intrap and apprehend him And so much
not that the thing thou lookest after in all the workes of men in all the services they doe unto thee The true worshippers saith our Saviour Iohn 4 23. shall worship the father in spirit and truth for the father seeketh such to worship him Hee even longeth for such servants as will worship him in that manner Secondly This is that that the Lord delighteth in Such as are upright in their way saith Solomon Prov. 11.20 are the Lords delight I know also my God saith David 1 Chron. 29.17 that thou hast pleasure in purightnesse We can by nothing we are able to doe gratifie and please the Lord so much as in this Thirdly This is all in all with God the onely thing that hee requireth of us let our hearts bee true to him and hee hath enough Indeed this comprehendeth much as wee shall heare and where this is nothing can be wanting and therefore the Lord asketh no more but this This is all that God required of Abram in that covenant that he made with him Genes 17.1 Walke before mee and be thou upright So speaketh Samuel also to the people when hee would renew the covenant betweene God and them 1 Sam. 12.24 Only feare the Lord and serve him in truth with all your heart So runneth the covenant also that God made with David and his posterity 1 Kin. 2.4 If thy children take heed to their wayes and walke before me in truth with all their heart and all their soule there shall not faile thee a man upon the throne of Israel Fourthly The Lord valueth and esteemeth of us and of all our words and actions according to this this is the very ballance of the Sanctuary whereby hee weigheth them all 1. Thus the Prophet describeth a good man Psal. 125.4 Doe good ô Lord to those that be good Who are they And to them that are upright in their hearts 2. A little grace a small measure of knowledge and faith the meanest and poorest service we doe unto God is of a great price and worth with him where hee seeth uprightnesse of heart Philadelphia is said Revel 3.8 to have had but a little strength and yet of all the Churches Christ wrote to hee findeth least fault with her shee pleased him best 3. Nay the Lord will beare with many frailties and faults where hee seeth there is truth in the inward parts See three notable examples of this 1. Asa had sundry great faults which you shall see recorded 2 Chron. 16.10.12 And yet because of this see what a testimony the holy Ghost giveth of him 1 Kings 15.14 Neverthelesse Asaes heart was perfect with the Lord all his dayes As if hee should have said for all his slips and frailties hee was a good man because his heart was upright 2 The second example is of Iehoshaphat his sonne of whom also we read that hee had many great frailties Hee made a league of great amity with Ahab 2 Chron. 18.3 Hee went with him to battell against Ramoth Gilead though hee had heard what Micajah the Prophet spake against it 2 Chron. 18.27 28. Though hee had beene reproved for this by Iehu the Prophet 2 Chron. 19.2 yet doth he after that againe joyne himselfe in speciall league with Ahaziah Ahabs sonne a most wicked man 2 Chron. 20.35 And he bestowed his sonne Iehoram in marriage upon Ahabs daughter 2 Chron. 21.6 And yet for all this God accounted him a good man all his dayes 1 King 22.43 Hee turned not aside from doing that which was right in the eyes of the Lord. And why did God so esteeme of him Surely because his heart was upright with God For saith the Prophet Iehu to him 2 Chron. 19.3 Neverthelesse there are good things found in thee in that thou hast prepared thine heart to seeke God And as it is said 2 Chron. 17.6 His heart was lift up in the wayes of the Lord. He was unfeinedly and zealously bent in the purpose of his heart to please the Lord. 3. The third and last example is of the people that received the passeover in Hezechiahs time of whom it is said 2 Chron. 30.18 that they did eate it otherwise then it was written they swerved in that holy service from the expresse direction and commandement of God For they had not cleansed themselves according to the purification of the Sanctuary they came not so prepared to the Sacrament as they ought to have done And yet did God passe by this fault and imputed it not unto them but at the prayer of Hezekiah healed and forgave them made his Sacrament effectuall to their comfort for all that And why so The reason is given verse 19. They had prepared their hearts to seeke God in that his ordinance the bent of their heart was upright with God in that service You see then what account God maketh of the uprightnesse of the heart 4 On the other side The greatest shewes of goodnesse that can be in a man the best workes he can doe are of no worth with him if this be wanting Iudas repented confessed his sinne in particular and made restitution also of that hee had unjustly got Matth. 27.3 4. and all to no purpose because his heart was rotten and unsound The Pharisee led so civill and honest a life that he justified himselfe before men and was highly esteemed for it as our Saviour speaketh Luk. 16.15 but was of no reckoning with God And why Our Saviour telleth us Matth. 23. â—8 Ye outwardly appeare righteous to men but within ye are full of hypocrâ—sie and iniquity The people in Ezekiels time frequented his ministery diligently tooke as great delight to heare him as as ever they did in any musicke yet were they starke naught in Gods account And the reason is given Ezek. 33.31 their heart was false their heart went after their covetousnesse Iehu shewed great zeale for Gods glory and did much for the advancement of it and gloried of it unto good Iehoâ—adab 2 King 10.16 Come with me saith he and see my zeale for the Lord. And yet did the Lord account of him no better then of a murderer I will avenge saith hee Hos. 1.4 the bloud of Iezreel upon the house of Iehu And why Because in doing that excellent peece of service his heart was not right as you shall see 2 King 10.31 Fiftly and lastly The Lord so highly esteemeth of this truth of heart that hee counteth him that hath this a perfect man a righteous man as if hee had no sinne no defect no frailty in him at all For in the phrase of the Holy Ghost an upright hearted man and a perfect man are all one So God calleth Iob 2.3 A perfect and an upright man So speaketh David Psal. 37.37 Marke the perfect man and behold the upright So Psal. 32.11 Rejoyce in the Lord ye righteous Why who can say he is righteous Hee answereth in the next words Shout for joy all ye that are upright in heart And 97.11 Light is sowen
driveth him to despaire in himselfe and to seeke helpe in Christ Yet in the Gospell Christ requireth nothing of the faithfull that is impossible for them to do His yoke is easie and his burden light as he saith Mat. 11.30 Secondly The faithfull may be in this life certaine of their salvation They may be sure of their justification Surely shall one say it is the promise made to the faithfull that should live in the daies of the Gospell Esa. 45.24 in the Lord have I righteousnesse They may be sure of their adoption Doubtlesse thou art our father say the faithfull Esa. 63.16 though Abraham be ignorant of us They may be sure of their perseverance in Gods favour unto the end Surely saith David Psal. 23.6 goodnesse and mercy shall follow me all the daies of my life They may be sure that after this life they shall inherit eternall glory We know saith Paul 2 Cor. 5.1 not speaking in his own person but in the person of all the faithfull that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens And we know saith Iohn 1 Ioh. 3.14 we are translated from death to life How knew he that By revelation No but by such an evidence as is common to all the faithfull Because we love the brethren saith he Now there could be no such assurance of their salvation in any of the faithfull if they knew not undoubtedly that their hearts were upright that they have truth of grace in them How could any conclude thus to the comfort of his soule I know I am translated from death to life because I love the brethren if he could not certainely know that he doth love the brethren and that in truth and sincerity and not in shew onely Hereby we know saith he 1 Ioh. 4.13 that we dwell in him and he in us because he hath given us of his spirit The spirit of sanctification and the truth of grace wrought in us thereby is the only thing that can assure us that we have any communion with God or are in his favour Thirdly and lastly That it is possible for us to know certainly that our hearts are upright is evident by the experience of Gods faithfull servants whose examples are recorded in the word for our comfort and incouragement We have a proverbiall speech probatum est Iob knew that his heart was upright or he would not have said as he did Iob 27.5 God forbid that I should justifie you till I die I will not remove mine integrity from me As if he should say I will die rather then beleeve you that would perswade me I am an hypocrite And 12.4 The just upright man is laughed to scorne And 16.17 19. There is not any injustice in my hands also my prayer is pure O earth cover thou not my bloud and let my cry have no place Also now behold my witnesse is in heaven and my record is on high Yea the poore soule had then beene in a most wofull case if he had not beene so certaine of the uprightnesse of his heart as that all those learned and worthy men could not make him to doubt of it David likewise was certaine of the uprightnesse of his heart or he durst never have said as he did Psal. 26.1 2. Iudge me O Lord for I have walked in mine integrity examine me ô Lord and prove me try my reines and my heart Hezekiah even in the time of his great affliction knew assuredly and was able to call God for a witnesse to his conscience Esa. 38.3 that he had walked before God in truth and with a perfect heart Yea Peter even then when he was so exceedingly dejected in himselfe for his fearefull fall knew so assuredly that his heart was upright that he did unfeignedly love Christ above all things in the world as that he durst confidently avouch it unto Christ himselfe and was grieved that Christ should question that the third time Lord saith he Iohn 21.17 thou knowest all things thou knowest that I love thee And to conclude the Apostle Iohn speaking in the name not of himselfe onely or of some rare and extraordinary persons saith 1 Iohn 5.19 We know that we are of God that is borne of God truly regenerate as appeareth by the former verse Thus you see there is no such impossibility no such difficulty in the matter but we may know and be certaine whether our hearts be upright or no. True it is the best Christian that is may be at some times doubtfull and uncertaine in this point unable to discerne that there is truth of grace in him If he could rightly examine his owne heart and waies he might find it out But he is not at all times in case to examine himselfe thus The best are subject 1 to spirituall desertion sometimes through their owne sloth and negligence as the Church was Cant. 3.1 and 5.6 2 To such tentations and sorrowes as doe even overwhelme their spirits Psal. 142.3 In such a case it is good 1 to call to mind the times that are past and the evidence thou hast formerly had of the uprightnesse of thy heart Psal. 77.5 6. 2 Even then cast not away thy confidence but having lost thine evidence seek and sue and cry to God for a new copy of it as David did even in that case Psal. 77. ◠3 Vse the helpe of some faithfull and experienced Christian who in this case may be better able to judge of thee then thou art thy selfe And that is the second Motive that may perswade us to examine our selves diligently in this point The third and last is taken from the benefit and comfort we shall receive in this when by diligent triall and examination of our selves wee can find that there is truth of grace in us that our hearts are sound and upright with God O the comfort that this will yeeld us will abundantly recompence all the paines wee can take about it This will appeare to be so in two points First This will make every duty every service we doe to God sweet and comfortable to us when we can know we have performed it in truth and uprightnesse of heart This motive the Apostle giveth us Gal. 6 4. Let every man prove his owne worke and then shall he have rejoycing in himselfe alone and not in another When the people in Davids time contributed largely towards the building of the Temple it is said they rejoyced and found great comfort and the reason is given 1 Chron. 19 9. because they did it with a perfect and upright heart So when all Iudah in Asa his time renewed their covenant and bound themselves by solemne oath to cleave unto the Lord and to the purity of his religion and worship it is said 2 Chron 15.15 they rejoyced at the oath and the reason is given because they had sworne with all their heart So Paul professeth of
and blind devotion in both these yet what great hurt was ther in them Had they not a shew of holinesse and mortification Surely if you weigh the matter well for as much as you may bee sure that neither Christ nor the Apostle could be thus vehement without just cause you will find that to be strict and precise in the observation of any thing as a part of Gods worship that God in his Word hath given us no direction for though it seeme to tend never so much unto holinesse and mortification is a most heinous sinne For 1 it is grosse Idolatry and high-Treason against God to give to our selves or to any creature this divine authority as to make him a law-giver to our conscience For this is the Lords royall prerogative in which he will endure no partner There is one law-giver who is able to save and to destroy saith the Apostle Iam. 4.12 I am the Lord saith he Esa 42.8 that is my name and I will not give my glory to another 2 This will quite steale and turne away the heart from God and his Word and breed a light account of the Word of the commandements and ordinances of God This is one reason our Saviour giveth for his vehemency against the Pharisaicall purifyings Mat. 15.6 Ye have made the commandement of God of none effect by your traditions And Mar. 7.9 Full well ye reject the commandement of God that ye may keepe your owne tradition Ahaz we know 1 brought his altar into Gods house and offered on it 2 King 16.12 13. 2 He set it cheeke by jowle as we say by the Lords owne altar verse 14. 3 He brought it in further and placed it above Gods altar verse 14. 4 He used it onely in the ordinary offerings and sacrifices with neglect of Gods altar verse 15. The more zealous any are for the religious observation of such things as God never commanded the lesse conscience we shall find they make of any commandement of God the lesse account they make of Gods Word When Ephraim had multiplied altars in a will worship being more abundant in sacrifices then God required Hos. 8.11 12. the great things of Gods written law were counted by him as a strange thing not belonging unto him Yea this will-worship will breed in the heart a hatred of God and his ordinances which is the cause why the Lord calleth the transgressours of the second commandement such as hate him Exod. â—0 5 And the Apostle saith Tit. 1.14 that the giving heed to the commandements of men in this case will turne men from the truth This experience hath proved most true not only in the Papists but in too many other fondly superstitious 2 Can any of you find in your selves a high and reverend esteeme of Gods Word doe you love it and delight in it do you depend upon it onely for direction in all your waies despising and rejecting all other rules besides it Canst thou say with David Psal. 119 113. I hate vaine inventions but thy law doe I love Certainely how ever thou maist be slouted and hated for this in the world this will one day even when thou shalt have most need of it yeeld a comfortable testimony to thee that thy heart is upright with God Remember as thou hast now heard what comfort Iob found in this Iob 33 10-12 Remember how oft David calleth him a blessed man that can doe thus Ps. 1. â— 112 1.128.1 Remember that our blessed Saviour accounteth such Luke 8.21 in respect of his deare and tender affection and respect unto them as his brethren and sisters and mother And that for this cause he professeth of Mary Luke 10.42 that she had chosen the good part which should not bee taken away from her Lecture LXXVIII On Psalme 51.6 Ianuary 22. 1627. IT followeth now that wee proceed unto the second property that is necessarily required in true goodnesse and righteousnesse it must have a good root We must therefore know that nothing that we can do is truly good and pleasing unto God unlesse the inward principle the root that produceth it and moveth us to doe it be good We read of holy Iob. 9 28. that he comforteth himselfe against the censures of his friends that judged him to be an hypocrite by this that the root of the matter was found in him he knew he had in him the root of true righteousnesse and goodnesse and therefore he was no hypocrite therefore his heart was upright And on the other side in the parable of the sower our Saviour giveth this for the reason why the hearer that is resembled to the stony ground fell quite away and so shewed himselfe to bee an hypocrite and that his heart was never upright Matth. 13.21 because hee had no root in himselfe Now if you aske me what is this root of true righteousnesse and goodnesse that a man must have in himselfe or els his heart cannot be upright I answer it is that which the Apostle speaketh of Gal. 5.6 In Christ neither circumcision availeth any thing nor uncircumcision but faith that worketh by love Faith that worketh by love is that root from whence all true goodnesse and righteousnesse doth spring Here are you see two graces grow together in this root faith and love 1. Nothing that we doe is truly good and pleasing unto God neither will the doing of it argue the uprightnesse of our hearts unlesse we doe it out of love to God 2. The love that wee beare to God is not sound nor such as will argue the uprightnesse of our hearts unlesse it proceed from faith that assureth us of Gods speciall love to us in Christ. For the first The love of God is the root of all true obedience and that heart that truly loveth God is certainely an upright and true heart Two branches you see there are of this point which I will severally and distinctly consider of 1. The love of God is the root of all true obedience 2. The heart that truly loveth God is an upright heart First Nothing that we do is good in Gods sight unlesse we do it out of love unto him This is the root of all true obedience God hath chosen us saith the Apostle Ephes. 1.4 in Christ before the foundation of the world that we should be holy and without blame before him in love When our Saviour giveth the summe of all the foure commandements of the first table he giveth it us in these termes Matth. 22.37 Thou shalt love the Lord thy God with all thy soule and with all thy soule and with all thy minde Then onely wee pray well and and heare well and preach well and receive the Sacrament well and keepe the Sabbath well yea then onely we put our trust in him aright and serve him aright when we doe all this out of love to the Lord our God So for the duties of the second table then onely we performe the duties of righteousnesse and love
him and cry to him that is the God of love 2 Cor. 13.11 that by that blessed spirit of his which is the spirit of love 2 Tim. 1.7 hee would give thee an heart to love him And if thou canst seeke to him this way thou hast no cause to despaire For he that commandeth us Matth. 5.44 45. Love your enemies blesse them that curse you c. will doubtlesse love thee if in truth of heart thou desire to love him Lecture LXXIX On Psalme 51.6 Ianuary 29. 1627. NOw it followeth that we proceed unto the second part of this application and so unto the second grace whereof the right root of all true righteousnesse and goodnesse doth consist namely a lively faith I told you the last day that if God should move to every one of you particularly that that was moved unto Peter Iohn 21.15 as who knoweth how soone it may be moved to us either by the Lord himselfe when he shall wrestle with us as he did with Iacob Gen. â—2 or by Satan our adversary there is many a one among you that doe unfeignedly love the Lord would make a very doubtfull and fearefull answer unto this question because though you doe indeed love him yet you doe not feele or perceive in your selves that you doe so But you are ready upon the hearing of the former Doctrine to say Have none upright hearts but such onely as doe love the Lord Alas then I feare I am no better then an hypocrite for I am exceedingly subject unto slavish feare I cannot thinke of death but I tremble I cannot heare of any danger of an invasion or such like troubles but I am ready to quake for feare I cannot heare or see any great thunder or lightning but I am exceedingly distempered with slavish feare And can there be any true love of God in such a heart Now to these poore soules that object thus against themselves I have three things to say 1. Thou maist have the true love of God in thy heart though thou be subject unto these feares 2. Thou hast in thee evident signes that thou hast the true love of God in thy heart though thou bee so subject unto these feares 3. Yet thou must strive against these feares and labour to rid thy heart of them For the first I say It is possible for one that truly loveth the Lord and that hath an upright heart to be much subject to these feares This I will make evident to you 1 by some instances and examples that will make it plaine unto you that it may be so 2 by certaine reasons that will shew you why it may be and is so For examples we read Iob was subject to these feares even before the time of his great affliction while he enjoyed much prosperity and outward peace For whereas he saith of himselfe Iob 3.26 that in those daies I was not in peace neither had I rest neither was I quiet he telleth us in the former verse 25. that it was feare that did thus disquiet him David also oft complaineth of this Psal. 119.120 My flesh trembleth for feare of thee and I am afraid of thy judgements This may seeme to bee more then a child-like feare to offend God that he could not see nor heare of any strange judgements of God but his flesh trembled at it And Psal. â—â— 4 â— My heart is â—ore pained within me with what with feare as appeareth by the next words and the terrours of death are fallen upon me fearefullnesse and trembling are come upon me and horrour hath overwhelmed mee What poore Christian is there in the world can say more of his feares And yet Heman the Prophet goeth further Psal. 88.15 While I suffer thy terrours I am distracted and verse 16. Thy terrours have cut me off As if he had said For feare and terrour I know not what to doe I have no use of my understanding I am become even as a dead man Take another example for this in the Apostle Paul who professeth of himselfe 2 Cor. 7.5 that while he was in Macedonia he found no rest in his flesh but that as he had fightings without much opposition and trouble raised against him by men so he had terrours within Certainely he was much subject to these feares we speake of But what speake I of particular examples this is the condition of most Christians that at one time or other they are subject unto them Yea they are more subject unto them a great deale then the lewdest men are who have much more just cause to feare then they have as wee see the trees that have life and sap in them are shaken too and fro with the winds when those that are dry and dead are not moved at all but strand stone-still In which respect the Lord speaking to them to whom the promises of the Gospell do belong calleth them Esa. 35.4 such as are of a fearefull heart and chideth them for this Esa. 51.13 Thou hast feared continually every day because of the fury of the oppressour Now if you would know the reasons why Gods most faithfull and upright-hearted seruants may be so subject to these feares and why they are so I find two principall causes of this First Their owne weaknesse When the Apostle speaketh of those feares he was subject to among the Corinthians he imputeth them to his owne weaknesse I was with you saith he 1 Cor. 2.3 in weakenesse and in feare and in much trembling And there is a double weakenesse in the best of Gods servants a naturall weakenesse and a sinfull weakenesse and so there is a naturall feare and a sinfull feare in them Our blessed Saviour that had no sin in him yet when he was in the garden was sore afraid and being to pray durst not be alone but got three of his Disciples to be by him yea charged them to keepe themselves awake too as you shall find Mar. 14.32 34. Through this naturall weakenesse it is that the best man that is may feele in himselfe some feare of death and when he seriously thinketh of his appearing before God or when the Lord doth by any extraordinary worke as thundring and lightning and earth-quakes c. manifest unto him his glorious power he cannot choose but feare and tremble I remembred God and was troubled saith the Prophet Psal. 77.3 and that hath oft beene the case of many a good soule When God shewed his glory in the delivering of the law by darknesse and tempest by thunder and lightning it is said by the Apostle Heb. 12.21 that the sight was so terrible that Moses himselfe said I exceedingly feare and quake Yea when Christ did shew his divine and glorious power even in goodnesse by bringing such a multitude of fish to the net that it brake withall it is said Luk. 5.8 9. that Peter was so astonished with feare that he fell downe at Iesus knees saying depart from me for I am a sinfull man O Lord. But besides
goodnesse thou seest in them therefore thou lovest God If we love one another saith the Apostle 1 Iohn 4.12 God dwelleth in us and his love is perfected in us As if he had said That is a signe of a sound and perfect love of God So Christ will acknowledge at the last day that the love that was shewed to the least of his brethren was shewed unto him Matth. 25.40 If thou lovest the brethren thou lovest the Lord. Sixtly and lastly Thou dost unfeignedly desire to love the Lord and strivest against these feares that trouble thee and wouldst faine doe God service out of love and not out of feare Therefore thou lovest him For even as hee that doth unfeignedly desire to feare God doth feare God Neh. 1.11 And hee that mourneth for his infidelity and striveth against it hath true faith as it appeareth in that example of the poore man mentioned Mar. 9.24 So hath hee the true love of God in his heart that doth unfeignedly desire to love the Lord. But how can this be will you say Could I be so afrraid of God as I am if I did truly love him Is it possible for a man to be so afraid of him whom hee doth love Doth not the Apostle say 1 Iohn 4.18 That there is no feare in love but perfect love casteth out feare I answer 1. It is true that in love there is no such feare nothing is more contrary unto the nature of love then these feares are But in the person that hath true love these feares may be As though there is no infidelity or doubting of Gods favour in faith nothing more contrary unto faith then doubting and infidelity yet in the person of a true beleever there may be much infidelity as we have heard out of Mar. 9.24 2. Perfect love will cast out all these feares and the perfecter our love to God is the more it will cast out these feares and deliver us from them But the love of the best of Gods servants is imperfect and will be till we come to heaven for there and there onely are the spirits of just men made perfect as the Apostle speaketh Heb. 12.23 The third and last thing I have to say unto these poore soules that are so much disquieted with feare is this They must strive against these feares and labour to rid their hearts of them as David did Psal. 56.3 What time I am afraid I will trust in thee For 1 A trembling heart is in it selfe a judgement of God and part of that curse that God hath threatned in his law against sinne as you shall find Deut. 28.65 And Iob 18.11 Terrours shall make him afraid on every side Yea it is the greatest tormentour of the heart and enemy to the peace and tranquillity of it that can be Feare hath torment saith the Apostle 1 Iohn 4.18 He that is afraid to die must needs live in continuall and extreame bondage as the Apostle speaketh Heb. 2.15 2. It is not onely a judgement but a sinne also For it is oft forbidden and condemned in the Word Esa 8.12 Feare not their feare nor be afraid And Matth. 8.26 Why are ye fearefull ô ye of little faith Yea it is a cause of many other sinnes The feare of man bringeth a snare saith Solomon Pro. 29.25 1. It maketh a man apt to hide himselfe from God and run away from him I was afraid saith Adam Gen. 3.10 because I was naked and I hid my selfe 2. It maketh a man unprofitable and heartlesse to every good duty I was afraid saith the unprofitable servant Matth. 25.25 and went and hid thy talent in the earth 3. It keepeth a man from loving God as he should The more servile feare of God is in the heart the lesse love of God must needs be in it These are so contrary that they doe mutually diminish and expell one another as the Apostle hath taught us 1 Iohn 4.18 All this is true will you say but by what meanes may I rid my heart of this servile feare I answer These be the meanes First Consider wherein thou hast offended him and seeke peace with him seeke his favour seeing thou canst not flee nor hide thy selfe from him It is the course Solomon would have us take when a great man is offended with us Eccle. 8.3 Be not hasty to goe out of his sight It is good for me saith David Psal. 73.28 to draw neare unto God to get within him when he is most angry and to fall downe at his feet If thou returne to the Almighty saith Eliphaz Ioh 22.23.26 then shalt thou have thy delight in the Almighty and shalt lift up thy face unto God Secondly Nourish in thy heart a child-like feare to offend God and it will banish out of it these slavish feares Feare not their feare nor be afraid saith the Lord Esa. 8.12 13 Alas how should wee helpe that might they say He answereth Sanctifie the Lord of â—osts himselfe and let him be your feare and let him be your dread In the feare of the Lord saith Solomon Pro. 14.26 is strong confidence Thirdly Pray earnestly unto God against these feares This was Davids practise Psal. 34.4 I sought the Lord and he heard me and delivered me from all my feares Pray as Ier. 17.17 Be not thou a terrour unto me thou art my hope in the day of evill As if he had said If I be afraid of thee what hope can I have in the evill day Fourthly Frequent Gods Sanctuary and in his ordinances there behold oft and meditate of the beauty of the Lord how amiable he is and worthy to be loved One thing have I desired of the Lord that will I seeke after that I may dwell in the house of the Lord all the daies of my life to behold the beauty of the Lord saith David Psal. 27.4 Fiftly Seeke assurance by faith that Christ is thine and give thy selfe no rest till thou canst be able to say as Psal. 48.14 This God is my God for ever and ever he will be my guide even unto death In him saith the Apostle Ephes. 3.12 wee have boldnesse and accesse with confidence by faith in him Sixtly and lastly Acquaint thy selfe with the promises God hath so oft made his people to free them from these feares Iob 11.15 Thou shalt lift up thy face without spot yea thou shalt be steadfast and shalt not feare Psal. 112.7 8. He shall not be afraid of evill ridings his heart is fixed his heart is established he shall not be afraid And Pro. 1.33 Who so hearkneth unto me shall dwelt safely and shall be quiet from feare of evill These and such promises thou shouldst by faith give undoubted credit unto and apply them to thy selfe and rest upon them and make claime and challenge unto them Remembring how able the Lord is to performe them how faithfull also and true of his word Lecture LXXX On Psalme 51.6 February 5. 1627. IT followeth now that
us saith Paul Rom. 8.31 who can bee against us To hurt us hee meaneth The Lord is my light and my salvation saith David Psalme 27.1 whom shall I feare And 49.5 Wherefore should I feare in the dayes of evill when the iniquitie of my heeles shall compasse mee about Why David what maketh thee so secure in the midst of danger Hee telleth you verse 15. God will redeeme my soule from the power of the grave for hee shall receive mee On the other side hee that doubteth of Gods love to him in Christ must needes bee vexed with continuall feares feare of death and feare of troubles It is Christ only saith the Apostle Heb. 2.15 that delivereth them who through the feare of death were all their life time subject to bondage Thirdly This bringeth with it unto us all good things Seeke ye first the kingdome of God and his righteousnesse saith our Saviour Matth. 6.33 As if he had said Make your salvation sure make this sure unto your selves that God is reconciled unto you that you are in his favour and all these things shall be added unto you O that men could beleeve Christ in this that this is the best way to be certaine of all earthly comforts so farre as they shall bee good for us He that spared not his own son saith the Apostle Rom. 8.32 but delivered him up for us all how shall he not with him also freely give us all things Yea this sweetneth all Gods blessings to us and giveth a pleasant relish unto them when we can tast in them Gods love unto us in Christ. When Iob speaketh Iob 29.1 7. of the comfort he tooke in all Gods blessings in the time of his prosperity in his children and riches in that honour and esteeme God gave him among all men he giveth this for the reason of it verse 3. His candle his light the comfortable assurance of his savour shined upon my head Yea this will not onely susteine and keepe us from fainting in times of common trouble and calamity as Iob saith there Iob 29.3 By his light I walked through darknesse While the light of his countenance shined upon me I could walke cheerefully in the darkest and saddest times But it will also sweeten the bitterest afflictions that can befall our selves in particular when we know they are but the chastisements of our father that loveth us dearely though hee thus correct us The cup which my father hath given me saith our Saviour Iohn 18.11 shall I not drinke it All hope of deliverance and comfort in danger and distresse groweth from the assurance of Gods favour Vpon this David grounded his hope Psal. 42.5 Why art thou cast downe ô my soule c. Hope thou in God for I shall yet praise him for the helpe of his countenance To this he ascribeth all the deliverances the Church had received from the Lords right hand Psalme 44.3 They got not the land in possession by their owne sword neither did their own arme save them but thy right hand and thine arme and the light of thy countenance because thou hadst a favour unto them The sting of death saith the Apostle 1 Cor. 15.56 and if of death then of all other afflictions sure is sin and if the sting of them be once gone certainely there can be no deadly paine in them And thus Christ comforteth a poore man that was sicke of a dead palsy a disease that dulleth the spirits and maketh the heart as heavie as any disease can Matth. 9.2 Sonne be of good cheere thy sinnes be forgiven thee On the other side he that doubteth of Gods love to him in Christ what comfort can hee have in life or in death in prosperity or in adversity specially if God shall be pleased to awaken his conscience What sweetnesse can a man find in all his wealth or pleasure or good cheere when it hath this bitter tang and loose with it that his heart shall say to him I may be a vessell of wrath for all that Alas Cain had as much as all this commeth to and Esau and Dives who are all now firebrands in hell Must not the joy that all such men seeme to take in their prosperity be such as the Apostle speaketh of 2 Cor. 5.12 in the face onely and not in the heart And if this be their condition in their greatest prosperity then what comfort can they have in their affliction and in their death thinke you What is the hope of the hypocrite saith Iob 27.8 though he hath gained when God taketh away his soule Fourthly If we were once assured of Gods speciall love to us in Christ this would make us yeeld obedience unto God and do his service not grudgingly or as of necessity but as out of love and willingly and cheerefully For a good man a bountifull a kind man saith the Apostle Rom. 5.7 some will even dare to die And if the goodnesse and bounty of a man have such force with us that we thinke we can never do too much for him will not the assurance of this marvellous bounty and goodnesse of God to us in Christ make us to say with David Psal. 116.12 What shall I render unto the Lord for all his benefits towards me what might I doe to please and honour him that hath so dearely loved me This will make us pray with boldnesse and zeale O God thou art my God saith David Psal. 63.1 early will I seeke thee When our Saviour taught his Disciples and in them us all to pray Matth. 6.9 he biddeth us begin thus Our father which art in heaven Till our hearts doe thus conceive of God that he is our father that he loveth us with a fatherly love we can never pray aright We may say a prayer and that is all that the most of us doe but we can never pray with our hearts till then Therefore also the Apostle teacheth us Rom. 8.15 16. that the spirit that maketh us able to cry in our prayers unto God that is to pray fervently and earnestly is the spirit of adoption that spirit which witnesseth with our spirits that wee are the sonnes and daughters of God that assureth us God is our father and maketh us able to call him father yea to cry to him Abba father And as this will make us able to pray with comfort so will this also make us able to heare and reade and meditate in the Word with cheerefullnesse and a good appetite As new borne babes saith the Apostle 1 Pet. 2.2 3. desire the sincere milke of the Word if so be that yee have tasted that the Lord is gracious This will make us keepe the Sabbaths even whole Sabbaths without wearisomenesse Yee shall keepe every man my Sabbaths saith the Lord Levit. 19.3 Why so What may move us to doe this willingly and cheerefully I am the Lord your God saith he In a word this will make us walke cheerefully in every duty of obedience in every way of
to our hearts and wayes But secondly On the other side A constant care to please God in all our wayes and a feare to offend him will certainly bring to us a comfortable assurance of Gods favour sooner or later in one measure and degree or other See by how many promises the Lord hath bound himselfe to this To him that ordereth his conversation aright saith the Lord Psalm 50.13 I will shew the salvation of God As if the Lord should say I will cause him to see and know that hee shall bee saved So when David had said Psalm 85 8. God will speak peace unto his people and to his Saints God will speake peace to the heart of every godly man hee addeth verse 9. Surely his salvation is nigh unto them that feare him As if hee had said Certainely it will not bee long before God give to every soule that truly feareth him a comfortable assurance of his salvation though he doe delay it for a time he will not doe it long To you that feare my name saith the Lord to his people Matth 4.2 shall the sunne of righteousnesse arise with healing in his wings So that to every soule among you that truly feareth God I may boldly say Though it bee night with thee yet thou seest no light nor comfort thou art continually disquieted with feares and doubts of thy salvation yet certainly the sunne of righteousnesse will arise upon thee with healing in his wings thou shalt see the comfortable light of Gods countenance and have a sweete and full assurance of his favour Light is sowne for the righteous as the Prophet speaketh Psalme 97.11 and gladnesse for the upright in heart Thou hast in thee the seed of comfort and assurance and thou shalt surely see it spring and tast of the fruit of it Fifthly and lastly If by all these meanes wee cannot get or recover the comfortable assurance of Gods favour there is yet one thing more to bee done one helpe more to bee used that hath more force to doe us good this way then all the rest Wee must by faith rest upon Christ and cleave unto him But some may object and say this is an absurd direction to bid us rest upon Christ by faith that so we may get assurance For if I had faith I know I should have assurance of Gods favour For what is faith else but a full perswasion and stedfast assurance that Christ and all his merits belong to me and my sins through him are pardoned But alas by this I know I have no faith because I have no assurance of these things To such as object thus I answer That they are much deceived in defining faith thus and that this is a dangerous mistake and such as hath bred much needlesse feare and trouble of mind in many a good soule For the better understanding therefore of this fift and last point three things must bee distinctly considered 1. That assurance of Gods favour is not of the essence and being of true faith 2. Wherein then the nature and essence of true faith consisteth 3. That though true faith may be without this assurance yet if it be put forth and exercised it will certainely breed assurance sooner or later in one degree or other For the first That there may bee true saith where there is no assurance is evident in two examples to omit many more that might bee produced When David cryed out unto God Psalme 22.1 Why hast thou forsaken mee Why art thou so farre from helping mee and from the words of my roaring Doubtlesse hee wanted the assurance of Gods love and of his salvation And yet even at that time hee had true faith or els hee could not have prayed as hee did and said My God my God So when the Prophet cryed Psalme 88.14 Why castest thou off my soule Why hidest thou thy face from me his assurance was gone yet if hee had not had true faith at that time hee could not have prayed as hee did verse 1. O God of my salvation I have cried day and night before thee So that assurance of Gods favour and of the pardon of our sinnes is not faith it selfe but onely a fruit of it and such a fruit of this tree it is as is not to bee found on it at all seasons It is I say a fruit of faith and such as none can attaine unto till first hee have faith For 1. It is the spirit of adoption witnessing with our spirits that wee are the sonnes of God Romanes 8.16 that breedeth this assurance in us and that spirit wee cannot have till first wee have faith Galathians 4 6. Because yee are sonnes God hath sent forth the spirit of his sonne into your hearts First wee must bee sonnes before wee can have this spirit and wee must first have faith before wee can bee the sonnes of God Galathians 3.26 Yee are all the children of God by faith in Christ Iesus And Iohn 1.12 So many as received him even to them that beleeve on his name to them hee gave power to become the sonnes of God So Paul telleth the Ephesians 1.13 that they were sealed with the holy spirit of promise after they had beleeved in Christ. 2. Assurance of salvation is ever accompanied with peace of conscience and joy in the Holy Ghost Now neither of these can bee in any heart till first it have true faith they are the fruits and consequents of faith Being justified by faith saith the Apostle Romanes 5.1 3. wee have peace towards God and rejoyce in the hope of the glory of God And 15.13 The God of hope fill you with all joy and peace in beleeving Secondly If you would know wherein then the essence and being of true justifying faith consisteth I answer In foure acts of the soule whereof the former two are acts of the understanding the other two of the will First I must know Christ aright and that which the Gospell revealeth to us concerning him And that consisteth in three points principally 1. That Christ is an all sufficient Saviour both to deliver me from the wrath of God due to my sinnes and to bring me to eternall life For this the Gospell plainely revealeth to us Iohn 3.16 God so loved the world c. 2. That Christ and all his merits are offered by the Lord to me as well as to any other For Gods servants and Ministers are commanded by him to proclaime in his name a generall pardon and to make this generall offer of him unto all to whom they preach without excluding any Mar. 16.15 Preach the Gospell to every creature And what is it to preach the Gospell unto them but to say unto them as the Angell did to the shepheards Luke 2.10 11. I bring you good tidings of great joy which shall be to all people For unto you is borne this day in the city of David a Saviour which is Christ the Lord. And as Peter to the Iewes Acts 2.39
God a sweet savour of Christ in them that are saved and in them that perish As if he had said whether the people receive good by us or no and of which worke the best of us may say as the Apostle doth 2 Cor. 2.16 Who is sufficient for these things Yet if this worke bee not done in the right manner all the preaching all the paines wee take in our ministery is nothing in Gods account If any man speake saith the Apostle 1 Pet. 4.11 let him speake at the Oracles of God As if hee had said with that feare and reverence with that preparation with that judgement and discretion with that zeale and affection as it becommeth the Oracles of God to be spoken with See what a patterne we have for this in our Lord Iesus who is the chiefe Pastour as the Apostle calleth him 1 Pet. 5.4 Whatsoever I speake saith he Iohn 12.50 even as the father said unto me so I speake As if he had said Not for the matter onely that I teach but for the manner also of my teaching I follow precisely the direction of my father And see I pray you what account is to be made of preaching in the right manner It is said of Paul and Barnabas preaching in the Synagogue at Iconium Acts 14.1 that they so spake that a great multitude both of the Iewes and also of Greekes beleeved The successe and fruitfullnesse of their ministery is ascribed even to their manner of preaching And the Apostle Paul who tooke more paines in his ministery then all the rest of the Apostles did as hee saith of himselfe 1 Corinthians 15.10 yet professeth 1 Corinthians 9.16 17. that all the paines â—ee tooke in preaching did not yeeld him so much comfort as this did that his care was in preaching to doe it with that heart and in that manner that he ought to do it Though I preach the Gospell saith he I have nothing to glory of if I doe this thing willingly I have a reward This this is that that will give comfort both to us and you all and that will give us all assurance of the uprightnesse of our heart when in doing good duties we rest not in this that we doe the deed for in that an hypocrite may match and excell the best of us all but our care is to do it in the right manner to doe it so as we may please God in doing it Let us have grace saith the Apostle Heb. 12.28 whereby wee may so serve God as we may please him That grace we should all labour for Els if wee doe not good duties so as we may please God in doing them we loose all our labour And God is so farre from being pleased with the good duties we doe if our care be not to do them in the right manner as we may offend and provoke him as much by doing good duties as by any other sinne we can commit against him Incense is an abomination unto me saith the Lord Esa. 1 13. the new Moones and Sabbaths the calling of assemblies I cannot away with it is iniquity even the solemne meeting upon publique fasts and such like occasions Let every one of us thinke this is spoken to our selves and bee humbled for our loose performing of holy duties and be afraid of formality in Gods service and take heed of that naturall popery that is in every one of our hearts I meane of resting in opere operato and therefore also attend to the direction I shall now give you out of Gods Word how good duties are to be performed in a good manner and so as they may be pleasing unto God There be then three things principally required to the performing of good duties in a right manner besides that that they must be done in faith and in love to God which I have already shewed to bee rather the roots from whence all true obedience doth spring then properties required in the manner of our obedience 1 That wee doe them to a right end 2 That wee performe them not with the outward man onely but with the heart 3 That wee doe them in humilitie For the first Though a bad action cannot bee justified by a good intent for the Iewes that opposed and persecuted the Apostles had the zeale of God as the Apostle saith Rom. 10.2 yea even in that vile action they had a good intent they thought they did God good service in it saith our Saviour Ioh. 16.2 yet the best action that wee can do is spoiled and made nothing worth if the intent and aime of our heart in doing it be not right That is the chiefe thing God looketh after in any good thing we doe what heart we doe it with As the Lord himselfe told Samuel 1 Sam. 16.7 The Lord looketh on the heart When the counsels of the heart shall bee made manifest saith the Apostle 1 Cor. 4.5 with what intent and purpose of heart men have done that which they did then and not before shall every man have praise with God Now the intent and purpose of our heart in doing good duties is then onely right when wee doe them chiefely to this end that thereby wee may please and honour God and shew our obedience and love to him This is a maine note of difference twixt the hypocrite and upright hearted man The hypocrite and naturall man even in the best services he seemeth to doe unto God serveth not the Lord at all but himselfe Hee either respecteth 1 the applause of men in doing that good he doth as our Saviour saith Matth. 6. the Pharisee in his prayers and fasts and almesdeeds did Or 2 he hopeth to merit somewhat of God and to bind him thereby to beare with him the rather in other things as those hypocrites did Esa. 58.3 Or 3 at the best he doth it to avoid Gods wrath as those did the Prophet speaketh of Psal. 78.34 In seeming to serve the Lord he still seeketh himselfe onely and not the Lord in seeming to looke directly upon the Lord he hath a squint eye upon some what els When yee faâ—â—ed and mourned in the fift and seventh moneth even those seventy yeares saith the Lord to the hypocrites Zach. 7 5 6. did ye at all fast to me even unto me did ye it to please me did ye it in obedience and love to me and when ye did eate and when yee did drinke did ye not eat for your selves and drinke for your selves As if he had said Did you not in your fasting as well as in your feasting seeke your selves onely and not mee On the other side The man whose heart is upright whatsoever good thing hee doth hee doth it to the Lord. And he that doth so certainely he is no hypocrite but hath a good and upright heart Thus the Apostle proveth that Christians might not despise nor judge one another to be hypocrites and void of truth of grace because of their difference in judgement and practise
from them about indifferent things Rom. 14.6 He that regardeth a day regardeth it unto the Lord and he that regardeth not a day unto the Lord he regardeth it not As if hee had said He doth it in obedience unto God and out of a care to please him therefore he is no hypocrite Thus may a man get a comfortable assurance to himselfe of the uprightnesse of his owne heart in every good thing he doth if he doe it to the Lord if he serve God in that that he doth if he doe it in obedience unto him the intent of his heart be in it to please God If we did thus when we preach and heare when we receive the Sacrament when we pray or sing Psalmes there is never a one of these duties but would yeeld as much more comfort then they doe Thus did Paul in preaching As we were allowed of God saith he 1 Thess. 2.4 to be put in trust with the Gospell even so we speake not as pleasing men but God which trieth our hearts Thus did Gods people in receiving of the Sacrament 2 Chron 30.19 They prepared their hearts to seeke God in that ordinance and so did Iosiah 2 Chron 35.1 He kept a Passeover to the Lord. So the Apostle requireth us to doe in singing of Psalmes Ephes. 5.19 make melody in your hearts to the Lord. Yea even in the duties we performe unto men in our almesdeeds in the labours of our ordinary callings we may get comfortable assurance to our selves of the uprightnesse of our hearts if we do them to the Lord we respect and serve God in them we doe them in obedience and care to please him Be not slothfull to doe service saith the Apostle Rom. 12.11 he meaneth one to another as appeareth verse 10. servent in spirit serving the Lord. As if hee had said even in the service ye doe to men serve the Lord. So in almes-deeds Pro. 3.9 10. Honour the Lord with thy substance and with the first fruits of all thine increase so shall thy barnes bee filled with plenty and thy presses shall burst out with new wine And 19.17 Hee that hath pity on the poore lendeth unto the Lord. So speaketh the Apostle to comfort poore servants that had infidells unto their masters Whatsoever ye doe saith he Col. 3.23 24. doe it as unto the Lord and not unto men As if he had said looke to God in it doe it in conscience and obedience unto him content your selves with this that he is pleased with that you do Knowing that of the Lord you shall receive the reward of inheritance for you serve the Lord Christ. As if hee had said Whatsoever good thing any man doth as a service unto God hee shall be sure to bee rewarded for it God will pay his servants their wages certainely And in this respect of all good duties that a Christian can performe those will yeeld him greatest comfort and assurance of the sincerity of his heart wherein there is least danger of having any other respect then unto the Lord onely I will instance in three sorts of those duties First Of all kinds of liberality that that is shewed to the poore will give us most assurance of our sincerity When thou makest a feast saith our Saviour Luk. 14.13 14 call the poore the maimed the lame the blind and thou shalt be blessed foe they cannot recompense thee for thou shalt be recompensed at the resurrection of the just Secondly Of all love and kindnesse that is the surest signe of uprightnesse and truth of grace which we shew to our enemies and to such Christians as are poore and in whom we see sundry infirmities I say unto you saith our Saviour Mat. 5.44 45. love your enemies blesse them that curse you do good to them that hate you and pray for them that despitefully use you persecute you that you may be that is manifest your selves to be the children of your heavenly father So Mat. 10.42 Whosoever shall give to drinke unto one of these little ones contemptible for their poore estate contemptible for their infirmities a cup of cold water onely in the name of a Disciple verily I say unto you he shall in no wise lose his reward Thirdly and lastly Of all duties both of piety and charity those that are performed in secret will give a man more assurance of the uprightnesse of his heart then those will doe that are performed in the sight and presence of others When thou doest almes saith our Saviour Mat. 6.3 let not thy left hand know what thy right hand doth And verse 6. When thou prayest enter into thy closet and when thou hast shut thy dore pray to thy father which is in secret The Prophet speaking of the sincerity and soundnesse of repentance that the Gospell should worke in the faithfull speaketh thus Zach. 12.12 The land shall mourne every family apart and their wives apart True it is there be other respects for which it is not onely lawfull but fit and necessary also for a man both to pray and give almes and to mourne for sinne so as others may take notice of it but in this respect for giving us assurance of the uprightnesse of our hearts they can never bee so well done as in secret nay they cannot bee done in sincerity of heart if they be done onely openly and not in secret also O then beloved let every one of us examine our selves oft in this point and in every good duty we doe aske our owne hearts that question that our Saviour did Andrew and his fellow Iohn 1.38 What seekest thou What aimest thou at What end dost thou propound to thy selfe in doing these things Let us all strive in our preaching and hearing in our praying and every other good thing we doe to doe it unto the Lord as a service unto him in obedience and care to please him The Apostle telleth us 2 Cor. 5.15 that Christ died for all that they which live should not hence forth that is to say from the time that they have given their names unto Christ and beleeve in him live unto themselves but unto him which died for them And speaking of all the faithfull he saith Rom. 14.7 8. None of us liveth to himselfe nor dieth to himselfe for whether we live we live unto the Lord and whether we die we die unto the Lord. O that we could so say of our selves that none of us liveth unto himselfe but to the Lord for then we might bee sure we should not die unto our selves but to the Lord. But what hope is there that he that hath lived onely to himselfe hath sought himselfe onely and had no respect to God no care to please or honour him all his life long should die unto the Lord should please the Lord in his death or that the Lord should then have any respect unto him Well certainely of most mens best workes and duties that they have at any time performed that may
weakenesse that cost mee so deare yet my heart was for God I did it not with the full sway of my soule This you see every true hearted Christian can to his comfort say of every evill that through infirmity hee hath slipt into this I ought not to have done it was against the purpose of my heart against my will that I have done so and of every good thing that hee hath failed in either for matter or manner thus I should doe and thus with all my heart I desire to doe Now for the third degree of proofes for this point See what high account the Lord himselfe maketh of this when our mind and the purpose and desire of our hearts is set to please him though there be much wanting in our performance See this in three points First Hee accepteth the will for the deed Even as hee accounteth every wicked man guiltie of that sinne which hee purposed and desired to doe though he commit it not Hee that looketh on a woman to lust after her saith the Lord. Matth. 5.28 hath committed adultery with her already in his heart And 1 Iohn 3.15 Whosoever hateth his brother is a murderer And as Solomon saith Prov. 23.7 As hee thinketh in his heart so is he in Gods account So on the other side the Lord accounteth euery good thing as done yea as perfectly performed by any of his servants which hee seeth them purpose and endeavour and unfeinedly desire to doe If there bee first a willing mind saith the Apostle 2 Cor. 8 12. it is accepted So the Lord saith of Abraham that he did offer up his son in sacrifice Heb. 11.17 because he was willing and purposed to do it So because David had a purpose and desire to build God an house he commendeth him for this purpose 1 Kin. 8.18 Thou didst well that it was in thine heart Yea he rewardeth him for it as if he had done it and telleth him 2 Sam. 7.27 that for that he would build him an house So when the servant that ought his Lord ten thousand talents had shewed himselfe willing to pay all and said Mat 18. â—6 Lord have patience with me and I will pay thee all a thing utterly impossible for him to do yet was he desirous and willing to do it as every true Christian is willing and desirous to keepe all Gods commandements compleatly though it be impossible for him to do it it is said in the next words ver 27. that his Lord had compassion on him and loosed him and fargave him the debt hee tooke this for full paiment he accepted of the will for the deed So when Zacheus had unfeinedly professed his willingnes to make restitution Christ saith of him Lu. 19.9 This day is salvation come to thy house So the Lord accounteth that soule a true beleever that doth unfeinedly desire to beleeve For Christ saith they are blessed that hunger and thirst after righteousnesse Mat. 5.6 And him a trve penitent sinner that doth unfeinedly purpose and desire to repent and turne unto God When the Prodigall did but purpose to returne humble himselfe to his father When he was yet a great way off his father saw him and had compassion and ran and fell on his necke and kissed him Lu. 15.20 And the Lord accounteth him a godly man and an observer of all his holy commandements that doth unfeinedly desire to obey him in all things If ye be willing and obedient saith the Lord Esa. 1 â—9 ye shall eate the good of the land Thus you see how God accepteth the will for the deed But secondly hee doth more then so For in the best services wee can doe unto him hee esteemeth more of our wills then of our deeds The Lord regarded nothing so much the benevolence that the Corinthians bestowed on the Saints in Iudea as hee did the willingnesse of their minde in bestowing You have begunne saith the Apostle 2 Cor. 8.10 not only to doe but also to be willing a yeere agoe Neither did God so much esteeme of Pauls preaching though that were excellent as hee did this that he preached with so willing a mind If I do this thing willingly saith he 1 Cor. 9 17. I have a reward And this God maketh high account of in every Minister when hee feedeth the flocke of God not by constraint but willingly 1 Peter 5.2 And when the Lord biddeth Moses speake unto the children of Israel that they should bring an offering for the making of the Tabernacle hee saith Exodus 25.2 Of every man that giveth it willingly with his heart yee shall take my offering hee esteemeth more of the willingnesse of the heart in offering then of the offering it selfe And this reason Paul giveth to Philemon verse 14. why he would not retaine Onesimus without his minde that thy benefite saith hee should not bee as it were of necessity but willingly he knew God did most esteeme of that Thirdly and lastly When God hath once wrought an unfeined purpose and desire of heart to please him for it is hee onely that worketh in us to will as well as to doe Phil. 2.13 hee will reward it with an increase of strength and ability to doe well and a chiefe cause why wee have no more ability to doe well is because wee no more desire to doe well For the Lord hath promised to fulfill the desires of them that feare him Psalme 145 19. to fill thy mouth if thou open it wide Psalme 8â— 10 to fill the hungry with good things Luke 1.53 And thus you have heard this truth confirmed unto you that a Christian may gather more comfortable assurance of the uprightnesse of his heart from the goodnesse of his will and desire then from the goodnesse of his life or of any actions he is able to performe Let us now come to answer that which may bee objected against this truth which is the third thing that in my methode I propounded and promised to doe For this doctrine may seeme to bee too broad a way and too open a doore of hope and comfort to the most lewd men Oh will they say this doctrine we like well this giveth us assurance that our hearts are as upright as the precisest of them all for wee also have good desires we would faine doe well we desire to beleeve in Christ we desire to repent and leave our sins And so we shall find in the word of sundry cast-awayes that have not onely had desires to be saved as Baalam Numbers 23.10 Let mee dye the death of the righteous and let my last end be like his and those foolish virgins that cryed Mat. 25.11 Lord Lord open unto us but have had desires also to go in the way that leadeth unto life desires to doe well Many I say unto you saith our Saviour Luke 13.24 will seeke to enter in at the strait gate and shall not bee able Now my answer unto this objection shall consist of two parts First
but for a moment worketh for us a farre more exceeding and eternall weight of glory Rejoycing in hope saith the Apostle Rom. 12.12 patient in tribulation As though he should say The hope of this reward is able not onely to make you patient in any tribulation how great soever it may be but even comfortable and joyfull in it also O that all this that we have heard might through Gods gracious and mighty working with it become effectuall to make us all in love with Gods service O that we could count it our happinesse and honour to be admitted into it and thinke and say of it as David doth Psal. 65.4 Blessed is the man whom thou choosest and causest to approach unto thee that he may dwell in thy house and be one of thy houshold servants And 116.16 O Lord truly I am thy servant thy servant and the son of thine handmaid thou hast loosed my hands As if he had said I was a bondslave till I became thy servant but thou hast brought me out of that bondage and by making me thy servant hast loosed my bonds and made me a free man And then followeth verse 17. I will offer unto thee the sacrifice of thankesgiving As if hee should say I will praise thy name for this so long as I live Lecture XCII On Psalme 51.6 Iune 24. 1628. IT followeth now that we proceed to the third and last point which I propounded to handle in this first part of the application which concerneth those that refuse to serve God and to be religious and it is to shew the dangerous estate that they are in that doe so to reprove and terrifie all wicked men specially such as live in the Church and under the meanes of grace We have heard in the handling of this third and last note of an upright heart That if there be in a man but an unfeigned desire to be saved and to please God he is accepted of God he hath certainely truth of saving grace in him That no man is rejected of God no man shall perish that hath in him a true desire to be saved and to please God This point if it be well considered is of great force to humble all naturall men to take all excuse from them and to make them ashamed of themselves For what goodnesse can there be in that man that hath not in him so much as a desire to be good What can that man pretend why he should not be most justly condemned and cast into hell that never had in him a true desire to be saved and to flie from the wrath to come And surely thus it is with every wicked man that liveth in the Church and under the meanes of grace to that man I may boldly say thou canst not repent nor leave thy sinnes because thou dost not desire to repent and forsake thy sinnes thou hast no grace because thou dost not desire grace thou canst not beleeve because thou dost not desire to beleeve thou shalt perish everlastingly because thou hast no true desire nor will to be saved Wicked men are apt and ever have beene blasphemously to impute all this wholly unto the Lord and his will to cast all upon God and to say of their future estate I shall doe as it pleaseth God if it be the will of God and he have so decreed I shall be saved if it be otherwise how can I helpe it And of their present estate if God would give me the grace I should be better then I am and till then how should I mend Thus did our first father plead for himselfe so soone as ever he was fallen from God The woman saith he Gen. 3.12 which thou gavest to be with me she gave me of the tree and I did eate As if he had said I may thanke thee for that that I have done If thou hadst not given me this woman I had never sinned And thus did the unprofitable servant pleade for himselfe Matth. 25.14 I know thou art an hard maâ— reaping where thou never sowedst As though he had said Exacting fruit of holinesse and obedience where thou didst never bestow the seed of grace And thus the Apostle bringeth in wicked men objecting against the Lord Rom. 9 19. Why doth he yet find fault for who hath resisted his will As if he had said How can I justly be blamed or punished for being as I am if it be the will of God I shall be no better How can I be said to be the cause of mine owne damnation when it is the decree and will of God that I should perish But as I told you these are but the pleas and pretences of wicked men These pleas will not hold Certainely as God is not the cause of any mans sinne but himselfe as the Apostle teacheth us Iam. 1.13 14. Let no man say As if he had said I know men are apt to say so but it is folly and sinne for a man to say when he is tempted or moved to any sinne I am tempted of God for God cannot be tempted of evill neither tempteth he any man but every man is tempted when he is drawne away of his owne lust and enticed So neither is God the cause of mans destruction but himselfe It is the fruit of his owne way as the Holy Ghost speaketh Pro. 1.31 And as of every temporall crosse that befalleth a man in this life of what kind soever it be a man may justly smite himselfe upon the breast and say to his owne heart as the Lord speaketh Ier. 2.17 Hast thou not procured this to thy selfe He may truly say Whatsoever hand God or man had in this evill that is befaâ—len me I am sure I was the chiefe cause of it my selfe so may it truly be said to every wicked man of his spirituall and eternall death and destruction as the Lord speaketh to Israel Hos. 13.9 O Israel thou hast destroyed thy selfe but in mee is thy helpe that is though thou canst not save thy selfe nor worke any goodnesse in thy selfe that must come wholly from my meere grace By grace are ye saved through faith saith the Apostle Ephes. 2.8 and that not of your selves it is the gift of God yet thou hast destroyed thy selfe thou art thy selfe the cause why thou hast no grace why thou canst not repent nor leave thy grosse sinnes why thou canst not beleeve nor take any comfort in Christ why thou shalt be damned and perish everlastingly Yea how apt soever men are now to plead thus for themselves and to impute all unto God there will come a day when as the Apostle speaketh Rom. 3.19 every mouth shall be stopped and all the world shall become guilty before God No man shall have any such thing to say for himselfe but shall cleare the Lord he shall cry guilty and acknowledge himselfe to have beene the onely cause of his owne destruction The bookes shall be opened as the Apostle speaketh Revel 20.12 the bookes of
every mans conscience and men shall bee judged according to the things that are written in those bookes according to their workes Every mans owne booke his owne conscience will plead for God against himselfe at that day At that day it will appeare that not the Lord but every wicked man himselfe is the onely cause of his owne destruction that he is not saved because he had no desire nor will to bee saved hee did not his endeavour nor what lay in him to come to grace and salvation that the Lord was not wanting to him this way but he was wanting to himselfe In that day the Lord will say to every wicked man as hee saith to Ierusalem Matth. 22.37 O wretched man and woman how oft would I have gathered thee but thou wouldst not How oft would I have converted thee what meanes of grace did I give unto thee how often have I shewed my selfe willing by such and such a Sermon by such and such an affliction to have changed thy heart but thou wouldst not Certainely all wicked men perish wilfully they perish because they will perish they have no desire to be saved Why will ye die O house of Israel saith the Lord Ezek. 33.11 As if he had said Ye die because ye will die Now that men do perish thus wilfully that they have no true desire nor will to be saved appeareth evidently by these foure things that may be observed in them First They will use no meanes nor take any paines to escape damnation to obtaine grace and to get to heaven as they would doe to escape any great danger they desire to avoid or to obtaine any good thing they desire to have Salvation is farre from the wicked saith David Psal. 119.155 how should they come by it for they kept not thy statutes As if he had said They will not use the meanes nor labour to get it Secondly When they may have the meanes to bring them to grace and salvation without any labour or charge to them they flâ—ight and neglect them they account them rather a burden and trouble then any benefit or blessing unto them they shew no desire to them but say in their hearts to God as those wretches did of whom we reade Iob 21.24 Depart from me for wee desire not the knowledge of thy waies Thirdly When the Lord doth sometimes by his Word sometimes by his judgements force them to have some thoughts of heaven some good motions and desires they resist the spirit of God therein as Stephen saith the Iewes did Acts 7.51 They hold the truth in unrighteousnesse as the Apostle speaketh Rom. 1.18 They violently withstand and oppose these good motions and will not yeeld to them Fourthly and lastly which is the root of all the rest They doe in their hearts basely esteeme of and despise grace and salvation and the meanes thereof and preferre any trifle before them And as it is said of Gallio the profane deputy Act. 8.17 he cared for none of those things so may it be said of them the matter of religion and of their salvation is the least of their care when they have nothing els to doe or thinke of then they will thinke of heaven So that as it is said of Esau that he despised his birth-right Gen 25.34 because he sold it for one morsell of meat for one meales meat as the Apostle speaketh Heb. 12.16 so may it be truly said of all wicked that they despise grace and salvation because there be so many trifles that they preferre before it And so the Holy Ghost expressely speaketh Pro. 11.33 He that refuseth instruction despiseth his owne soule So that it is evident you see that every wicked man is utterly inexcusable he perisheth justly because he perisheth wilfully he hath no desire at all no will to be saved but an utter aversnesse and unwillingnesse to go to heaven or to walke in the way that leadeth thither Now if any man shall object against this and say How can this be seeing the spirit speaketh expressely in the holy Scriptures 1. That man hath by nature no freedome of will to any thing that is good but is dead in trespasses and sinnes as the Apostle speaketh Ephes. 2.1 He cannot desire to have grace or to be saved no more then a dead man can desire to live nay he cannot accept of Gods grace when it is offered 1 Cor. 2.14 The naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him he cannot choose but be unwilling and averse from good things 2. That the matter of mans salvation dependeth wholly not upon the will of man but upon the will and free grace of God as the Apostle speaketh Rom. 9.16 It is not of him that willeth nor of him that runneth this matter dependeth neither upon the desire of man nor upon any endeavour neither that he can use but of God that sheweth mercy And verse 18. He hath mercy on whom he will have mercy and whom he will he hardeneth And he worketh all things according to the counsell of his owne will saith the Apostle Ephes. 1.11 3. Gods grace is irresistible and able to overcome and subdue this unwillingnesse and aversenesse that is in our nature God is able of these stones to raise up children unto Abraham as Iohn Baptist speaketh Matth. 3.9 And that in these three respects it should seeme that the wicked man is not the cause of his own destruction but the Lord rather To this I answer First That the Lord is not the cause why man is by nature dead in trespasses and sinnes but himselfe onely he killed himselfe and deprived himselfe of this spirituall life the Lord did it not God requireth nothing of man for not doing whereof the condemneth him but he made him well able to doe it God made man upright saith the Holy Ghost Eccl. 7.29 not the first man but man indefinitely mankind God made man upright And as in Adam all men were made upright so in Adam all men voluntarily and unconstrainedly sinned as the Apostle saith Rom. 5.12 killed themselves lost this spirituall life So that even in this respect that standeth good which you heard out of Hos. 13.9 O man thou hast destroyed thy selfe Secondly Though God be able to restore to every wicked man this spirituall life againe and to quicken him by his grace yet is he not bound to do it he doth no man wrong if he doe it not Is it not lawfull for me saith the Lord Mat. 20.15 to doe what I will with mine owne Who hath first given to him saith the Apostle Rom. 11.35 who hath made God a debter to him and it shall be recompensed to him againe Thirdly Though every naturall man be dead in trespasses and sinnes so as he can doe nothing that is spiritually good and pleasing unto God nothing that hee can save himselfe by Yet may every naturall man doe much more then he doth to further
shall have an understanding heart given unto him he shall not be onely taught by men God himselfe will be his teacher God will write his law in his heart Secondly This is the first worke of Gods grace in the regeneration and conversion of man As in the first creation this worldly and naturall light was the first worke that God made Genesis 1.3 so in the regeneration of man which is a second creation this spirituall and supernaturall light is his first work After two daies will he revive us saith the Church Hos. 6.2 3. speaking of their true conversion and turning unto God in the third day he will raise us up and wee shall live in his sight then shall wee have knowledge and endeavour our selves to know the Lord. As if she had said So soone as ever hee hath begun to revive us we shall have knowledge So when God sendeth Paul to convert the Gentiles he mentioneth this as the first worke and fruit of his ministery Acts 26.18 he saith he sent him to open their eyes and to turne them from darknesse unto light As if he had said To deliver them from their blindnesse and ignorance and to breed knowledge in them So speaketh the Apostle of the Iewes 2 Corinthians 3.16 Neverthelesse As if hee had said Though there bee now a vaile upon their heart when it shall turne to the Lord the vaile shall bee taken away As though hee should say So soone as ever they shall be converted they shall be able to understand what Moses hath written concerning Christ. Thirdly and lastly The change and conversion of a sinner is said to consist in this Bee yee transformed or changed saith the Apostle Romanes 12.2 by the renewing of your mind When the mind is once renewed a man is transformed the saving change and conversion of his heart is wrought Ye have put on the new man which is renewed in knowledge saith the Apostle Col. 3.10 after the image of him that created him As if he should say The man that hath this knowledge is certainely renewed become a new creature hath Gods image stamped upon him After ye were illuminated that is after ye were effectually called and converted saith he to the Hebrewes 10.32 ye endured a great fight of afflictions To be inlightned with this knowledge and to bee converted and effectually called he maketh all one thing And as the state wee were in by nature and all the misery we were subject unto in that estate is called darknesse and consisted chiefly in the blindnesse and ignorance we then lived in so the estate of grace and all the comfort and happinesse we enjoy in it is called light and consisteth chiefly in the spirituall knowledge and understanding that we doe enjoy in it Ye were once darknesse saith the Apostle Ephes. 5.8 but now are ye light in the Lord. So speaketh the Apostle 1 Pet. 2.9 Shew forth the praises of him that hath called you out of darknesse into his marvellous light Gods saving grace in the heart of man his effectuall calling and conversion is seene in nothing more then in delivering him out of that darknesse that blindnesse and blockishnesse and ignorance that was in him by nature then in opening of his eyes and renewing his mind then in causing him in his hidden part to know wisedome as the Prophet here speaketh Now if we shall inquire into the ground and reason of this why the Holy Ghost ascribeth so much unto knowledge we shall find two reasons of it principally First Because knowledge is the foundation and that that giveth strength and stability to all other graces If the good profession we make if our faith our love our zeale our repentance bee grounded upon sound knowledge then they will last and abide as the house that is built upon a rock But if these graces or any other holy affections seeme to bee in us in never so great a measure certainely they will bee of no continuance unlesse they bee grounded upon knowledge See this instanced in three particular graces First Our zeale and love to God and goodnesse will never hold out unlesse it be grounded upon sound knowledge This I pray saith the Apostle Phil. 1.9 that your love may abound yet more and more in knowledge and in all judgement As if he had said I know to my great comfort that you are now full of love to God and to his truth and to his servants and I pray God yee may continue and increase in this grace but that can ye never doe unlesse your love your holy and good affections be supported and grounded upon knowledge and sound judgement Secondly We shall never be able to abide constant in the profession of the truth unlesse we be well grounded in the knowledge of it The Apostle telleth us Ephes. 4.12 14. that the function of the ministery was ordained by Christ to bring us to the unity of the faith and of the knowledge of the Sonne of God that wee might bee no more children tossed to and fro and carried about with every wind of doctrine by sleight of men and cunning craftinesse whereby they lie in wait to deceive As if hee had said 1 The Church of God will never want seducers and false teachers and 2 they are very cunning and will bee ready to cheat us with their false dice and wee 3 are naturally like little children easily cousened or like ships upon the sea that have no anker 4 wee shall never bee able to hold the truth and keepe our selves from being deceived and seduced by them unlesse by living under a sound and constant ministery wee ground our selves well in the knowledge of the truth So the Apostle speaking of some that perverted the writings of Paul 2 Pet. 3.16 saith they were such as were unlearned and unstable men Vnlearned men and such as want knowledge must needs be unstable men they cannot continue constant and steady in the profession of the truth So our Saviour giving the reason why those hearers whom he compareth to stony ground proved temporaries indured but for a time saith of them Mar. 4.16 17. 1 that they had no root in themselves they were never well grounded in the truth 2 that they did receive the Word immediatly with gladnesse they were somewhat too hasty in receiving the truth if they had first taken paines to examine well the grounds of it as those Bereans did Actes 17.11 before they had received it they would not so soone have fallen from it Certainely no constancy in religion can bee expected from those men that are not well grounded in the knowledge of the truth Thirdly and lastly Patience and comfort in affliction will never hold out nor continue when the fiery triall shall come unlesse it be well grounded upon knowledge This is plaine by that prayer which the Apostle maketh for the Colossians Col. 1.9 11. I cease not to pray for you and to desire that you may bee filled with the knowledge
savoury knowledge This light of sanctified knowledge is not like the light of a gloworme or like the light that the Moone giveth which glittereth and shineth but hath no heate in it at all but it is like that of the Sunne yea of the spring or summer sunne which doth not onely give light unto the world but it warmeth also and quickneth every thing Therefore is this light called the light of life Ioh. 8.12 No man knoweth God aright with a saving and sanctified knowledge but he must needs feare him and love him and put his trust in him The spirit of knowledge is called Esa. 11.2 The spirit of the feare of the Lord. These graces goe alwaies together So speaketh the Apostle likewise of love 1 Iohn 4.8 He that loveth not knoweth not God for God is love So Psal. 9.10 They that know thy name will put their trust in thee for thou Lord hast not forsaken them that seeke thee No man knoweth himselfe or his owne sins both of nature and practise aright with a knowledge of the holy spirits working but he must needs loath himselfe in his owne sight as the Prophet speaketh Ezek. 36 31. No man can know Christ aright know him to be his Saviour but hee must needs be affected with it and joy more in it then in any thing in the world besides So speaketh the Apostle 1 Pet. 1.8 In whom though now ye see him not yet beleeving in him knowing that he loved you and gave himselfe for you ye rejoyce with joy unspeakable and full of glory To conclude this second effect of saving knowledge No man can have any knowledge in the Scriptures of Gods teaching but he must needs affect the Word love it and delight in it So David in that very octonary and part of Psal. 119. that is to say part 13. wherein he speaketh of the knowledge and understanding he had gotten by studying the Scriptures professeth how he was affected to the Word verse 97. O how love I thy law And verse 103. How sweet are thy words unto my tast Yea sweeter then hony unto my mouth And verse 50. Thy Word hath quickned me As if he should say It hath not beene a dead and senslesse knowledge that I have gotten by it but such as hath enlightned me and bred holy affections in me Now if we would examine our selves by this note we should find that many of us that make a goodly shew in the Church of God after all these meanes of knowledge we have enjoyed have little or no saving knowledge in us Of a number of us it may be said as the Apostle speaketh 1 Cor. 8.1 We know that we have all knowledge and a great deale of it many of us But we are not affected with that we know it worketh not upon our hearts we have a great deale of light in our understanding but it is but like as the Moone-shine or the glittering of the glo-worme it warmeth not our hearts at all but they remaine still as cold and dead as any stone We have the knowledge of God and of all his attributes his holinesse his justice his omniscience his power his goodnesse but what affections doth this knowledge worke in our hearts What reverence what feare to offend him what desire to be reconciled unto him what love unto his name We know well enough what sin is and what the curse of God is that is due unto sin yea that our selves are sinners and that if we be not still yet certainely we were under this curse yet all this that wee know never maketh our hearts to quake worketh no feare nor sorrow nor humiliation in them We say we know Christ not onely to be an all sufficient Saviour to the elect but that he hath redeemed us from the curse of the law his body was broken for us and his bloud was shed for us but we are not affected with this at all we tast no more sweetnesse in Christ then in a chip wee rejoyce not in him In a word wee have knowledge in the Scriptures and increase in it daily by reading and hearing we learne more and more but nothing we read or heare or learne affecteth or moveth us or if it worke any motions in us they are but sudden flashes that vanish quickly and can this be saving knowledge No no beloved deceive not your owne soules the knowledge that Gods spirit worketh resteth not in the braine but sinketh and soaketh into the heart and worketh kindly upon the affections of a man Labour therefore for good affections and make much of them mourne for this that thy heart is so senslesse and dead Know that as good affections without knowledge will yeeld thee no comfort no more will knowledge without good affections It will doe you no good to know God unlesse you feare him and love him If any man love God saith the Apostle 1 Cor. 8.3 and that that he saith of love may be said of feare the same is knowne and approved of him It will doe you no good to know your selves to be sinners and to be able to make large confessions of them unlesse you can mourne and be humbled for them When Christ had said Matth. 5.3 Blessed are the poore in spirit he addeth verse 4. Blessed are they that mourne As if he had said Without this the other will never make us happy It will doe us no good to know Christ unlesse we can rejoyce in him We are the circumcision saith Paul Phil. 3.3 the true people of God which worship God in the spirit and rejoyce in Christ Iesus It will doe us no good to read and heare much and so to increase in the knowledge of the Word unlesse we be affected with that we heare and learne These words which I command thee this day saith the Lord Deut. 6.6 shall bee in thine heart If ye will not heare saith the Prophet Mal. 2.2 and if ye will not lay it to heart As if he had said As good not heare at all as not lay that to heart and not to be affected with that we heare The third effect of saving and sanctified knowledge is this It will reforme the heart and life of him that hath it it is an operative a powerfull and effectuall knowledge It will make the man that hath it a godly man In physick and law and other sciences a man may attaine to a good understanding and sound judgement in them though he never practise them himselfe But in Divinity it is otherwise a man knoweth nothing aright in religion till he become a practiser of that he knoweth This the Apostle teacheth us notably Ephes. 4.20 24. But ye have not so learned Christ saith he that is to say to professe your selves to bee Christians and yet to live lewdly still if so bee that ye have heard him and have beene taught by him as the truth is in Iesus Why What is it to be taught by Christ as the truth is
the Lord Hos. 8.12 speaking of Ephraim the whole Church of Israel as of one man the great things of my law but they were counted as a strange thing As if he had said The whole Scripture is as a letter or Epistle sent from God to every man and woman that is a member of his Church and it is an high contempt done to God by any man that refuseth to receive it or counteth it as a strange thing that thinketh there is any thing in it that concerneth not him Nay there is nothing that a Christian man is more interested in which a man may say it belongeth to him and is his owne wherein he may challenge a propriety to himselfe then the holy Scriptures It is therefore called his inheritance Moses commanded us a law say Gods people Deut. 33.4 even the inheritance of the congregation of Iacob And so David speaketh of it Psal. 119.111 Thy testimonies have I taken as an heritage for ever And what may be said more properly to be a mans owne then his inheritance is Or who would not be desirous to know his owne inheritance yea and every parcell every foot of land that doth belong unto it The second sort of Motives to perswade us to seeke knowledge is taken from the consideration of the necessity and benefit of knowledge compared with the danger and mischiefe of ignorance This wee shall see in foure points First Knowledge is a duty commanded us of God and that in the first and greatest commandement of his law Every man is bound to know God and his will revealed in his Word as well as he is bound to feare God or to love him or to beleeve in him or to performe any other duty of service or worship unto him And thou Solomon my sonne saith David not as a father onely but as a Prophet too 1 Chron. 28.9 know thou the God of thy father Be ye not unwise saith the Apostle Ephes. 5.17 but understanding what the will of the Lord is Yea you are all bound to increase in knowledge as God giveth you meanes and to seeke to abound in it The words of the Apostle 1 Cor. 14.20 Brethren be not children in understanding but in understanding be perfect men and Col. 3.6 Let the word of Christ dwell in you richly are plaine and direct commandements of God given unto every man On the other side Ignorance in these matters is a sin that grieveth God much and highly provoketh him See how God complaineth of this Ier. 4.22 My people are foolish they have not knowne me they are sortish children and have no understanding Yea see how angry Christ was for this even with elect Disciples Are ye also yet without understanding saith he to them Matth. 15.16 when they understood not the meaning of that he had said touching that which defileth a man And at another time Mar. 8.17 Perceive yee not yet neither understand Have ye your hearts yet hardned And how doth the Apostle Heb. 5.11.12 rebuke them for being such dullards under the meanes of knowledge that they had so long enjoyed Yea he threatneth them Heb. 6.1 4. that if they did not stirre up themselves and endeavour to grow to greater ripenesse and perfection in knowledge they would bee in danger to fall quite away from God even into the unpardonable sin Certainely God will be angry even with you that are his owne people if you profit not in knowledge according to the meanes he giveth you What will hee then bee with them that have no spirituall knowledge in them at all nor any desire of knowledge Let no man thinke it an advantage to him to be ignorant of the will of God when he may have the meanes of knowledge or that such ignorance will be any excuse to his sin To such the Lord will say as Abiah the King of Iuda said to Israel 2 Chron. 13 5. Ought ye not to know whether thou knowest my will or no that is nether here nor there but oughtest thou not to have knowne is it not thy sin that thou art so ignorant of it Say not thou before the Angel before Christ the Angell of the covenant saith Solomon Eccle. 5.6 it was an errour it was out of mine ignorance that I made such a vow wherefore should God be angry at thy voice and destroy the worke of thine hands As if he had said That will not excuse thy rash vow but rather such an excuse will anger the Lord and provoke him to accurse thee in whatsoever thou takest in hand Be not deceived beloved certainely God will be highly offended with you even for your ignorance The wrath of God is revealed from heaven against men for their ignorance many waies 1. In corporall judgements My people are gone into captivity saith the Lord Esa. 5.13 because they have no knowledge This is the cause of many judgements of God that have fallen upon the state and upon many of your owne families and persons that there is so much ignorance so little desire of knowledge among men 2. In spirituall judgements The people that doth not understand shall fall Hos. 4.14 Certainely God punisheth the wilfull ignorance of many men and their contempt of knowledge by giving them up unto many foule sins As they regarded not to know God saith the Apostle Rom. 1.28 even so God delivered them up unto a reprobate mind to doe those things which are not convenient 3. With eternall judgements It is a people that doe err in their heart saith the Lord Psal. 95.10 11. and they have not knowne my waies unto whom I sware in my wrath that they should not enter into my rest As if he had said Even for this cause they shall never come to heaven for that is meant by Gods rest there and not the land of Canaan onely as is plaine by that application the Apostle maketh of this place Heb. 3. 4. because they have not knowne my waies saith the Lord. Certainely men shall be damned not onely though they sinned ignorantly their ignorance shall be no excuse unto them but even because of their ignorance When Christ shall come at the last day inflaming fire as the Apostle speaketh 2 Thess. 1.8 he will take vengeance on them that know not God It is a people of no understanding saith the Lord Esa. 27.11 therefore he that made them will not have mercy upon them and he that formed them will shew them no favour Let no man plead for his ignorance that yet his punishment in hell shall not bee so great as theirs that have had much knowledge and yet have done as bad as hee His ignorance will bee some priviledge unto him For so saith our Saviour Luke 12. â—8 Hee that knew not his masters will and did commit things worthy of stripes shall bee beaten with few stripes For 1. No heart can conceive how great and intolerable his misery shall bee that shall have the fewest stripes that shall have the least portion
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
give you Pastours according to mine heart which shall feed you with knowledge and understanding It is the Lord of the harvest that sendeth forth labourers into his harvest as our Saviour speaketh Matth. 9.38 And even as hee did at the first in the Primitive Church not onely send forth his Apostles his chiefe labourers into his harvest but did also appoint them the speciall field and part of the field where they should worke Goe not into the way of the Gentiles saith our Saviour to them Matthew 10.5 6. and into any city of the Samaritans enter ye not but goe rather to the lost sheepe of the house of Israel And after when hee did send them to the Gentiles to worke in that field hee still had a speciall hand in appointing them what part of the field they should worke in He forbad them to preach the Word in Asia Acts 16.6 and verse 7. Hee suffered them not to goe into Bythinia and verse 10. hee called and commanded them to goe into Macedonia and to preach the Gospell there And even so now also though not so sensibly as then because visions and revelations are now ceased yet as truly and powerfully the Lord hath still a speciall hand in disposing the ministery of his Word who shall enjoy it and who shall want it how long it shall continue where it is and when it shall bee removed from thence It is hee that holdeth the seven starres that is all the starres of the Churches in his right hand as our Saviour speaketh of himselfe Revel 2.1 he disposeth of them as it pleaseth him And hee also protecteth and maintaineth them no man shall bee able to plucke them out of his hand or to remove them till they have done the worke that hee hath appointed them to doe and hee lay them downe himselfe And so the Lord speaketh of his two witnesses that is of that competent number of faithfull teachers that God said hee would raise up to his Church to discover and oppose Antichrist Revel 11. not onely that the just period of time even to a day was determined by him how long they should prophesie verse 3. even a thousand two hundred and threescore daies but also verse 7. that till they had finished their testimony and done that work which the Lord had appointed them the beast that ascended out of the bottomlesse pit should not make warre against them nor overcome and kill them Let no man impute it either to chance or to the goodnesse or policy of man that the Gospell which is banished out of the Palatinate and many other places is preached in this land and among us so plentifully that it hath continued and made it abode with us for so long a time No no let us acknowledge Gods speciall hand and goodnesse towards our land and towards our selves in this and let him have all the glory of it Certainely if wee had hearts rightly to consider and weigh this with our selves wee would find just cause to say of this as the Church doth in another case Psal. 118.23 This is the Lords doing and it is marvellous in our eyes It is of the Lord certainely and of his speciall goodnesse that any man doth enjoy the benefit of a sound ministery whereby hee hath his outward calling unto grace and which is the ordinary meanes of his conversion And even in this first respect the conversion of a man is to be ascribed unto God alone Secondly As God giveth the meanes of grace to all such as doe enjoy them it is of his gift and goodnesse onely that they have them so is this a speciall and rare favour of God not common unto all men All men have not meanes given them of God sufficient to convert them and bring them to saving grace This is a peculiar favour that God vouchsafeth but unto some it is not common to all men It is an errour to thinke that God doth in this respect love and desire the salvation of all men alike that hee giveth to one as well as to another without difference the meanes to bring them to grace and salvation These two things indeed cannot be denyed 1. That God doth vouchsafe the meanes of saving grace yea as excellent means to many a reprobate as hee doth to any of his elect When the sower went forth to sow Matth. 13.3 8. there fell every whit as good seed upon the high-way side and upon the stony and thorny land as upon the good ground But his maine aime is for the elects sake that live amongst them as our Saviour also teacheth us in another case in the Parable of the tares Matthew 13.29 30. 2. To all men even to all the reprobate God vouchsafeth some meanes of grace some meanes to convert them and bring them unto repentance Christ lighteth every man that commeth into the world saith the Apostle Iohn 1.9 Every man hath received from him the light of nature and doth in many things know what is good and what is evill and that which may be knowne of God saith the Apostle Rom. 1.9 that is to say that there is a God and that hee is to be feared and worshipped is manifest in them in their very hearts and consciences for God shewed it unto them even unto all men by nature God hath given this knowledge unto them And they that have this light and knowledge cannot bee denyed to have meanes given them of God to bring them unto grace and unto repentance Nay the Apostle teacheth us Rom. 2.4 that the goodnesse of God whereof all men living doe taste leadeth them unto repentance is a notable meanes to turne and convert their hearts unto God Yea he telleth us ver 15. that the Gentiles have the worke of the law that is to say that which the law requireth written in their hearts and that thereupon they doe by nature the things contained in the law verse 14. But all this that men have by nature these helpes that God thus vouchsafeth unto all men are not sufficient meanes of grace and conversion They are sufficient indeed to make them without excuse and to that end they serve as the Apostle expressely teacheth us Rom. 1.10 By giving unto all men this light and these meanes God hath not left himselfe without witnesse against them as the Apostle speaketh Act. 14.17 But to breed saving grace and to worke sound conversion in the heart they are not sufficient No no it is not the light of nature not that knowledge of God that is gotten by the contemplation of the creature nor the worke of the law that is written in all mens hearts but the Gospell onely that is a sufficient meanes of grace and conversion The Gospell is the ministration of the spirit as the Apostle calleth it 2 Corinth 3.8 And therefore hee telleth the Ephesians 2 12. that while they were without Christ while they were strangers from the covenants of promise they were without hope Till Christ and
the eyes of our understanding as the Apostle speaketh Ephes. 1.18 all the light and clearenesse that is in the holy Scripture will doe us no good at all An this is therefore spoken of as a principall worke of the spirit of Christ in our conversion Esa. 35.5 Then the eyes of the blind shall be opened and the eares of the deafe shall bee unstopped then and never till then that we be converted and regenerated by the spirit of God That which the Apostle saith of the Iewes 2. Cor. 3.15 16. Even unto this day when Moses is read the vaile is upon their heart neverthelesse when it shall turne to the Lord the vaile shall be taken away may be sayd of every man while he is in his natural estate when the word is read or preached unto him the vaile is upon his heart and till he be regenerate and converted the vaile will never be taken away A little child that wanteth capacity though you teach him any thing never so plainely cannot possibly learne And such are wee all by nature wee have no capacity for heavenly and spirâ—tuall things The naturall man receiveth not the things of the spirit of God saith the Apostle 1 Cor. 2.14 hee is not capable of them for they are fooliâ—hnesse unto him neither can bee know them because they are spiritually discerned Till the Lord doe renew us in the spirit of our minds as the Apostle speaketh Ephes. 4.23 give us new minds till hee give us an understanding that wee may know him that is true as the Apostle 1 Iohn 5.20 saith wee have no capacity at all in us for these things Therefore the holy Ghost commending the word of God for this property among others even for the perspicuity and lightsomnesse of it telleth us who they bee to whom it is so cleare and easie to bee understood Proverbes 8.9 They are all plaine to him that understandeth saith hee A strange manner of speech this is but the meaning of it is no more but this The Scriptures are plaine indeed but to whom are they plaine Not unto all but to them onely whose eyes God hath opened from whom God hath taken the vaile that was upon their heart whom hee hath by his spirit given capacity and an understanding heart unto and to no other man Yea proportionable to the measure of this grace of this worke of Gods spirit in the opening of our eyes and curing our naturall blindnesse in the renewing of our minds and enlightning of the eyes of our understanding shall the measure of our knowledge in heavenly things bee shall the meaning of the holy Scriptures bee plaine and easie unto us For wee must understand that this cure of our naturall blindnesse is not perfected in any man in this life The best of Gods servants may say with the Apostle 1 Corinth 13.9 We know but in part Hee that hath the clearest sight in spirituall things shall have cause while hee liveth heere to cry unto God with David Psalme 119.18 Open thou mine eyes Wonder not that every one of Gods servants doth not see the truth in some points that to thee are most cleare and evident though they heare as much as thou hearest and read and study as much to understand the truth as thou dost To every one of us saith the Apostle Ephes. 4.7 is given grace according to the measure of the gift of Christ. So much light and understanding in heavenly things as Christ by his spirit is pleased to give unto us we shall have and no more When we shall come to heaven our blindnesse shall be perfectly cured the darknes that is in our understanding shall be fully done away as the Apostle teacheth â— Cor 13.12 All good men shall be of one mind and of one judgment in all things but never till then The second objection that may be made against this truth is this That common experience proveth that many a naturall man hath attained to the knowledge of the truth yea unto a great measure of it also so as they have beene able soundly to teach it unto others The Scribes and Pharisees sate in Moses chaire that is taught the doctrine of Moses so soundly and substantially that our Saviour commandeth the people Mat. 23 2 3. to observe and doe whatsoever they sitting thus in Moses chaire did bid and teach them to observe And the Apostle speaketh of knowledge 1 Cor. 8.1 as of a common gift that all that live in the Church under good meanes of instruction though they have no grace may easily yea cannot choose almost but attaine unto We know saith he that we all have knowledge To this I answer That a naturall man may indeed understand the literall sense and meaning of the holy Scriptures so as hee may bee able soundly to discourse dispute and write of them But this knowledge is not sufficient there is another manner of knowledge then this that is necessary to the salvation of every man Such a knowledge as you heard described to you when I delivered â—o you the properties and signes of saving knowledge 1. Such a knowledge as hath in it full assurance and undoubted perswasion of the truth full assurance of understanding as the Apostle calleth it Col. 2.2 2. Such a knowledge as is spirituall Paul prayeth Col. 1.9 that they might bee filled with the knowledge of Gods will in all wisedome and spirituall understanding Such a wisedome as worketh upon the heart and breedeth love and care to practise that wee know This was that knowledge of Christ that Paul so much desired and made such reckoning of Phil. 3.10 That I may know him saith hee and the power of his resurrection And thus wee should all desire to know every thing that we know in religion to know not onely the cleare and certeine truth of it but to know it with an experimentall knowledge to know the goodnesse the sweetnesse the life and power of it also A man may have the literall and historicall knowledge of the truth and yet want this saving and sound knowledge 1. He may be void of assurance and full perswasion of the truth of that he knoweth as they that are compared to the stony ground were Marke 4 17. 2. He may be void of spirituall understanding and have no feeling no love no conscience of the practise of that hee knoweth but scorne that and hate it and count it foolish precisenesse 1 Cor. 2.14 2 Tim. 3.5 And such is the knowledge that all naturall men have they are not fully perswaded of the truth and goodnesse of that they know their knowledge is not spirituall they feele no sweetnesse no life and power in it Now this assurance of understanding this spirituall knowledge which only deserveth the name of true knowledge and which onely is sufficient unto salvation no man with the best abilities he hath by nature without the supernaturall grace of Gods spirit is able to attaine unto Of this knowledge Elihu saith
then dead men Such a one was Paul who though before his conversion he had lived most civilly and his life touching the righteousnesse which is in the law had beene blamelesse as himselfe speaketh Phil. 3.6 yet was he before his conversion but a dead man For you shall find hee putteth himselfe in that number Even when we were dead in sinnes saith he Ephes. 2.5 Of all men you see it is said that they are by nature not onely halfe dead as the man that went from Ierusalem to Iericho and fell among theeves as Luk 10.30 but stark dead And therefore the worke of our conversion is called by the Holy Ghost not the healing of a wounded man or the curing of a sicke man but the giving of life unto and raising up of a dead man God when wee were dead in sinnes hath quickned us and hath raised us up saith the Apostle Ephes. 2.5 6. It was certainely a mighty worke of Christ when upon his saying to the Leper Matth. 8.3 Bee thou cleane immediatly his Leprosie was cleansed But it was a farre mightier worke of Christ when upon his saying unto Iairus daughter Matth. 5.41 42. Damsell I say unto thee arise straightway the damsell arose and walked And such a mighty worke of Christ as this is the conversion of every man To every soule before it can be converted the Lord by his mighty voice saith as you read Ephes. 5.14 Awake thou that sleepest that is to say the sleepe of death Psalme 13.3 and arise from the dead and Christ shall give thee light The dead shall heare the voice of the Sonne of God saith our Saviour Iohn 5.25 and they that heare shall live Certainely we are all by nature dead in trespasses and sins and our conversion is a reviving and raising up of one that was dead and if a dead man hath any power at all to further his owne resurrection then may it bee granted that there is in a man by nature some power to further the worke of his owne conversion but not els I know well what is objected against this reason that there can bee no strength in it 1. Because it is taken from such sayings of the Holy Ghost as are not proper but similitudes onely figurative and borrowed speeches and that from similitudes nothing can bee taught or concluded demonstratively 2. That the meaning of the Holy Ghost in these speeches cannot be to teach that the naturall man is in all respects like unto a dead man because it is evident every naturall man hath some life left in him But unto this I answer First That the similitudes and borrowed speeches that the Holy Ghost useth in the holy Scriptures are profitable to teach and to convince also As the Apostle speaketh of the whole Scripture 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for Doctrine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for convincing too Yea and doctrine may be as substantially confirmed and any errour as strongly improved and convinced by those places of holy Scripture as are set downe in similitudes and borrowed speeches as by any other so that those similitudes be not strained beyond the scope and intent of the Holy Ghost in using and applying of them yea the doctrine of salvation is more clearely and convincingly taught unto the faithfull in sundry of the Scripture similitudes and parables then in any other place Therefore the Lord speaketh of this as of a great favour and mercy vouchsafed unto his Church that he hath in his Word taught us by similitudes I have also spoken by the Prophets saith hee Hos. 12.10 and I have multiplied visions and used similitudes by the ministery of the Prophets He taught them many things by parables and said unto them in his doctrine saith the Evangelist of our Saviour Mar. 4.2 He used similitudes and parables much in his ministery and hee taught them doctrine by parables And when he had taught Nicodemus this very doctrine that we have now in hand Ioh. 3.3 the doctrine of the conversion of a man the necessity of it and the manner of it by a similitude and figurative speech borrowed from our naturall generation a similitude which men now a daies can as ill abide should be pressed in the handling of this doctrine as they can this of a naturall mans being dead in trespasses and sins hee sharply reproveth him ver 12. for his blockishnesse and frowardnesse in not understanding and beleeving this truth that was taught him in so plaine a manner and by so familiar a similitude If I have told you earthly things that is this heavenly and necessary Doctrine in an earthly manner by an earthly similitude and ye beleeve not how shall ye beleeve if I tell of heavenly things If I should teach you in a more heavenly manner And surely I am afraid Christ will bee as angry with many now a daies as he was then with Nicodemus that will not beleeve man is by nature utterly void of freedome of will to further the work of God in his conversion though the Lord have so often taught it us in his Word in this earthly manner by these plaine and sensible comparisons and said that we were all by nature dead in trespasses and sinnes that our conversion is a regeneration a new creation a resurrection from the dead yet they will not beleeve it Secondly Whereas they say that the naturall man is not in all respects like unto the dead man for it is evident there is some life left in him I answer That he hath indeed some life The very light of nature which every man hath is a kind of life And so the Evangelist speaketh Iohn 1.4 In him was life and that life was the light of men The Ability that the naturall man hath to doe sundry things that are morally good the Gentiles doe by nature the things contained in the law saith the Apostle Romanes 2.14 argueth there is some life in him A naturall life I confesse he hath as well in his soule as in his body whereby he is able to live unto himselfe and unto men but spirituall life whereby he might live unto God he hath none at all In respect of any ability is in him to further his owne conversion of any ability to do or think or desire any thing that is truly good and pleasing unto God of any freedome of will to accept of Gods grace in Christ when it is offered to him in the Gospell in respect of this spirituall life I say he is starke dead Hee is utterly alienated from the life of God as the Apostle speaketh Ephes. 4.18 For every imagination of the thoughts of his heart is onely evill continually as the Lord speaketh Gen. 6.5 No man hath any jot of spirituall life in him till he be regenerated till Christ dwell in his heart by faith The life which I now live in the flesh saith the Apostle Gal. 2.20 I live by the
not wont to winke at in them he is wont to correct them sharply for such sins Shall I instance in some few examples for this And indeed how should I spend the time more profitably in so secure an age as this First I will not stand upon the example of David how sharply God scourged him for those sins which he bewaileth in this Psalme with what changes and armies of sorrowes and plagues as Iob speaketh cap. 10.17 he followed him ever after all the dayes of his life For you may say his were most presumptuous and notorious sins such as few that were ever truly regenerate have fallen into I will therefore come to the second example wherein I will couple him and good Hezechiah together What say you to that foolish pride they shewed the one in numbring the people the other in shewing all his treasures to the Embassadours of the King of Babell O how severe was God in his judgments against them both even for this sin Of David it is said 1 Chron 21.14 that God slew of his subjects for that seventy thousand men And of Hezechiah it is said â— Chron 32.25 that for that sinne there was wrath upon him and upon Iudah and Ierusalem But you will say also that this was a presumptuous sin O that we would learne yet from this example how unable God is to brooke or beare with presumptuous sinne though it be but in heart in his deerest children But let us come to a third example What say you then to the sin of Aaron and Moses when they being bidden to speake onely to the rocke and promised that it should yeeld water enough for all the campe did but doubt a little and stagger at that promise and instead of speaking onely to the rocke smote it twice you shall see the story Numb 20.8 1â— and Moses in a passion spake unadvisedly with his lips as the Psalmist speaketh Psalme 106.33 Certainly this was but a frailtie in them no presumptuous sin and therefore you shall find the Prophet there Psalme 136.32 33. layeth that fault on the people rather then on them and so doth Moses himselfe also Deut 1.37 And yet see how angry the Lord was with them even for this sin Because of this he would by no meanes be intreated to let them goe into the land of promise though Moses earnestly besought him he would not heare him The Lord was wroth with mee saith he Deut. 3.26 and would not heare me but charged him to speake no more unto him of that matter O but you will say though this was but a sin of frailtie yet it was a scandalous sin True it was so indeed And the Lord alledgeth that for the cause why he was so provoked by it because it was done openly to the scandall of the people Numb 20.12 Then learne by this example how severe God will be in his judgements upon his people for scandalous sins But what say you then to Moses his delaying of the circumcision of his sonne to old Elyes bearing too much with his lewd sonnes and the faithfull Corinthians going to the Communion without care to prepare and examine themselves before Certainly these were but sins of carelesnesse and negligence And yet see how severe God was in his judgements against them even for these sins The Lord met Moses in the Inne and sought to kill him saith the text Exod. 4.24 The Lord did not only bring old Ely to a violent and strange death he brake his necke 1 Sam. 4 18. but he plagued his whole house and posteritie for ever for that sin in a most fearefull manner 1 Sam. 2.31 33 and cap. 3.11.14 The Lord sent a pestilence and mortality among the faithfull Corinthians even for this sin For this cause many are weake and sickly among you and many sleepe saith the Apostle 1 Cor. 11.30 Behold how God hateth and will punish his owne people even for their negligences and carelesnesse if they judge not themselves for it and make conscience of it But yet there is a third degree that sheweth much more how odious the sins of his owne people are unto the Lord. For of the regenerate of Gods owne people it is said that they may so sin as they may make their very persons odious and hatefull unto God they may make their God their enemy They rebelled and vexed his holy spirit saith the Prophet Esa. 6â— 10 speaking of the Church of God in the wildernesse therefore hee was turned to bee their enemy When God heard this that is when he understood this that they fell into idolatry for that was the sin that so provoked him then as you may see vers 58. hee was wroth saith the Psalmist Psalme 78.59 and greatly abhorred Israel Though the Lord can beare with many sins in his people or though he beare not with them yet can correct them only for them and love them never the worse as you know parents oft-times doe yet may Gods children fall into such sins as will even make them odious unto their father These are things which defile a man and will make him loathsome saith our Saviour Mat. 15.20 What are those things That he telleth us verse 19. Murders adulteries fornications thefts false witnesse blasphemies How can that be will you say Whom the Lord once loveth in Christ he loveth for ever I have loved thee saith the Lord to his people Ier. 31.3 with an everlasting love I answer That is most true Yet may his children so provoke him that though he doe not quite disinherite them or cease to be a father to them yet will he shew them no countenance or fatherly affection at all As David so loathed Absalom for murthering his brother that though he continued a fatherly affection towards him still yea and after that too when he had done far worse yet he could not abide to see him Let him turne to his owne house and let him not see my face saith he 2 Sam. 14 â—4 A Christian may by his sin cause his father so to loath him as it may be he shall never have good countenance of him againe he shall never see his face with comfort while he liveth His adoption the right and title he hath thereby to the word and Sacraments to Christ and vnto heaven the comfort I say of all these and of all the priviledges the 〈◊〉 he might make of them he shall loose As Vzzia when he fell into a leprosie lost not his kingdome the right title he had unto it therby but he lost the use and execution of his regall authoritie to the very day of his death as we read â— Chron. 26.21 Of Asa we read that though he dyed the child of God as appeareth both by that which is said of him in his life time 1 Kin. 15.14 that his heart was perfect with the Lord all his dayes and also by the testimonie is given of him twice after his death 2 Chron. 20.32 and 21.12
though he continued in the state of grace to his very death yet by his sinnes hee lost the use and operation the vigour power and comfort of his adoption and of that grace that was in him and recovered it not even to his dying day as may appeare by that report the holy Ghost maketh of his last dayes 2 Chron. 16.10 12. A fearefull yet most profitable example for all secure Christians to read and meditate of And thus you have heard the first testimony which the Lord hath given in this case he hateth sin every whit as much in the regenerate man as he doth in any other person in the world Lecture CIX On Psalme 51.6 Ianu. 27. 1628. THE second testimony that I told you the Lord himselfe hath given in this case is this That he sheweth in this life more hatred to the sins of his owne people then hee doth to the sins of any other men in the world And this hee hath in all ages and doth still declare foure wayes 1. Hee afflicteth in this life all his owne people for sin so doth he not all wicked men 2. When he doth intend to bring generall judgements on the world or upon a nation he useth to begin with his owne people 3. When he will make any an example unto others of his anger against sin he useth to make choise of his owne people for this purpose rather then of lewd and wicked men 4. His judgements are wont to be more heavy and sharpe upon his owne people then those are which he useth to inflict upon wicked men For the first of these It is wonderfull to observe what difference God putteth betweene many lewd men and his dearest children that way 1. The Lord useth admirable patience and forbearance towards many lewd men He reserveth them to the day of judgement to bee punished saith the Apostle 2. Pet. 2.9 2. In this life many a wicked man goeth scot-free he tasteth of no affliction They are not in trouble as other men saith he Psalmist Psal. â—3 â— neither are they plagued like other men 3. Nay though their sins bee outragious yet God plagueth them not Iob speaketh of some Iob. 24.12 that were cruell oppressours and playd the tyrants and yet saith he God layed not folly unto them As if he had said He no way layeth it to their charge 4. The Lord letteth them runne riot and doe what they list and never stoppeth them in their course Hee suffereth them to walke in their owne wayes as the Apostle speaketh Acts 14.16 5. He holdeth his peace and doth not so much as by his word rebuke them These things hast thou done and I kept silence saith the Lord Psalme 50.21 6. Nay he seemeth not to see them but to winke at them The times of ignorance God winked at saith Paul Acts 17.30 7. So that you see many lewd men are in this life priviledged persons they goe under a protection as we read Gen. 4 15. that Cain did no man might touch Cain On the other side Looke upon the estate of Gods children in this life and you shall find it is farre otherwise with them they have no such priviledge For 1. Every godly man shall bee sure to bee afflicted in this life in one degree or other Whom the Lord loveth hee chasteneth saith the Apostle Heb. 12.6 hee scourgeth every sonne whom hee receiveth And verse 8. If ye bee without chastisement whereof all are partakers then are ye bastards and not sonnes 2. The Lord useth not to winke at his childrens faults but hee observeth them strictly and if they fall into presumptious and scandalous sinnes yea or into sinnes of secure carelesnesse and negligence they shall bee sure to heare of him and to tast of his rods If I sin saith Iob 10.14 thou markest mee and wilt not acquit mee from mine iniquity His fire is in Zion saith the Prophet Esa. 31.9 and his furnace in Ierusalem As if he had said They that sinne there cannot escape the furnace of affliction as the same Prophet speaketh and interpreteth himselfe Esay 48.10 3 Lastly God useth not nor may any child of God expect that he should shew such patience and forbearance towards him when hee hath sinned as hee useth to doe towards many a lewd man See this in that speech of Phinehas and the Princes unto the two tribes and the halfe Iosh. 22.18 It will be saith hee seeing yee rebell to day against the Lord that to morrow hee will be wroth with the whole congregation of Israel That wise and holy man you see expected present judgement would fall upon Gods people for their sinne hee had no hope that God would forbeare them for any time if ye rebell to day to morrow Gods vengeance will come Secondly When the Lord hath purposed to bring upon the world or upon any nation any common calamity or desolation any overflowing scourge that shall passe through a nation or place as the Lord calleth it Esa. 28.18 his manner hath beene to begin with his owne Church and people Iudgement must beginne at the house of God saith the Apostle 1 Pet. 4.17 Begin at my sanctuary saith the Lord to the destroying Angell Ezek 9.6 Hee is wont first to scourge his owne people for their sinnes before hee beginne with the world and to make their misery and trouble a fore-runner of the common and generall destruction I tooke the cup at the Lords hand the cup of Gods fury saith the Prophet Ieremy 25.17 and made all the nations to drinke that is prophesied that they should certainely drinke of it unto whom the Lord had sent me But who were to drinke first of this cup He telleth us verse 18. Ierusalem and the cities of Iuda and the Kings thereof and the Princes thereof They were to begin in this cup to Egypt and the Philistines to Edom and Moab and the Ammonites and to all other nations as he sheweth in the verses following So when our Saviour had prophesied Luke 21.10 11. that before the destruction of Ierusalem Nation should rise against nation and kingdome against kingdome and great earthquakes should bee in divers places and famines and pestilences he addeth verse 12. but before all these they shall lay their hands on you speaking to his Apostles and Disciples and persecute you As if he should say The judgement shall begin at my house Thirdly The Lord hath beene wont to make his owne people examples and spectacles of his wrath against sin unto other men Thus the Prophet spake of his times Esa. 8.18 Behold I and the children the Lord hath given me are for signes and for wonders in Israel from the Lord of hosts which dwelleth in mount Sion As if hee had said This is of the Lord he maketh us so And thus speaketh the Apostle of his times 1 Cor. 4.9 We are made a spectacle unto the world So the Lord made Vzzah an example to the whole congregation of Israel of his wrath against them all
for carrying his Arke in a cart which by his ordinance should have beene carried on the Priests shoulders only Was Vzza the worst man in all the company No verily we have rather cause to judge he was a good man though he transgressed Gods law in that point Was God displeased with Vzza onely or had he respect to his sin only in that judgement No verily For because yee did not carry the Arke at the first saith David to the Priests 1 Chron. 15.13 because yee set it on a cart the Lord our God made a breach upon us All the congregation were as deepe in that sinne as Vzza the Lord was as much displeased with them all as with him onely he made him an example to them all that they might see what was due to them all in the judgement that fell upon him and David made that use of it as you may see 1 Chron. 13.11.12 David was displeased that is grieved and troubled in mind because the Lord had made a breach upon Vzza and David was afraid of God that day In like manner did the Lord deale with the yong Prophet that we read of 1 Kings 13 24. he made him an example to Ierohoam and to all Israel Alas may you say was there never a greater sinner in Bethel nor in all Israel never a fitter man to be made an example of Gods severity then this poore man I answer Greater sinners there were many wee may not doubt but that Prophet was a good man and Gods deare child though being deceived by the old Prophet hee did eate and drinke in Bethel contrary to Gods commandement and so did justly deserve to dye Neither had the Lord in that judgement so much respect to the sinne of that good man as to the sin of Ierohoam and all Israel that by his severity toward his owne servant for so small a sin they might either learne how much more was due to them for their grosse idolatry and so feare and repent or else by the fall and inconstancy of the Prophet be brought to esteeme the lesse of his prophesie against them and so be further hardened in their sin And that the Lord had this respect in his judgement on the Prophet may appeare by that which the holy Ghost saith verse 33. of that chapter After this thing that is to say After the Prophet had so sinned and was so plagued of God for it Ieroboam returned not from his evill way but made againe of the lowest of the people Priests of the high places As if he had said thus He received no good by this example as he should have done but became the worse by it And certainely thus are we to judge of the marvellous severity God hath of late shewed towards his people in the Palatinate and other parts of Germany and towards the poore Rochellers thinke not beloved that they were greater sinners then any other or then we are Onely the Lord hath made them examples of his severity to us and to all men and we may say of them as the Apostle doth 1 Cor. 10.11 All these things happened unto them for ensamples And thus it hath seemed good unto God onely wise who is righteous in all his wayes and holy in all his workes as the Prophet speaketh Psalme 145.17 to make his deare servants spectacles and examples of his severity against sin rather and oftner then he doth the lewdest men that live though sometimes he bring them upon the stage also as he did Korah and his company Numb 16. and 26.10 The fourth and last way whereby God doth in this life shew more hatred to the sins of his owne people then of any other men is this That though hee doth in this life execute his judgements also upon some wicked men as well as upon his owne God is angry with the wicked saith the Prophet Psalme 7.11 and plaâ—ueth one or other of them every day Yet are not his judgements usually when they doe fall so heavy so sharpe and extreame upon them as they are upon his owne people God is very terrible in the assembly of his Saints in his true Church among his owne people saith the Prophet Psalme 89.7 And of his judgements that he executeth upon wicked men in this life if they be compared with those whereby he scourgeth his owne people it may be said as it is of the misery and oppression the people endured vnder Solomon compared with that they should suffer under Rehoboam 1 Kin. 1â— 11 Hee chasteneth them with whipâ— but his owne people with Scorpions Therefore when the Lord threatneth extreame affliction he expresseth it thus Micab 6.16 Yee shall beare the reproach of my people As if hee should say I will so afflict you as I use to afflict my people when they provoke mee See an experiment of this in both the destructions of Ierusalem Never did any people in the world endure so great miseries as Gods people did there in both of them Of the first the Church thus complaineth Lamenta 1.12 Behold and see if there be any sorrow like unto my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fierce anger Vnder the whole heaven it hath not beene done saith Daniel 9 12. as both beene done upon Ierusalem And such a destruction the Lord himselfe foretold it should be as never came upon any other people such as all other nations should even wonder to see and heare of and be astonished at it This house which I have sanctified for my name saith the Lord 2 Chron. 7.20.21 will I cast out of my sight and will make it to be a proverbe and a by-word among all nations and this house which is high shall be an astonishment to every one that passeth by it And Ezek. 5.9 I will doe in thee that which I have not done and whereunto I will not doe any more the like And of the latter destruction of Ierusalem our Saviour prophesieth Mar. 13.19 In those dayes shall bee affliction such as was not from the beginning of the creation which God made unto this time neither shall be And thus have we heard the Doctrine confirmed sufficiently That the sins of the regenerate are in sundry respects more hainous and dangerous then the same sins are being committed by other men And this we have had proved both by the testimony of the regenerate themselves and by the Lords owne testimony he can as ill abide sin in his owne people as in any other yea he hath shewed more hatred in this life to their sins then to the sins of any other men Let us now come to enquire into the reasons of this And first let us enquire what should be the reason why the Lord is so severe against them above all other men For it may seeme strange that having freely pardoned the sins of his people and being fully reconciled to them in Christ and loving them dearely with an everlasting
foure principally First The regenerate sinne against greater meanes of knowledge and obedience then other men doe and therefore their sinnes are greater more heinous and odious unto God then the sinnes of other men True it is that all wicked men doe sin against the meanes and that is that that doth aggravate the sinne of every man and will make him inexcusable as the Apostle speaketh Rom. 1.20 that he sinneth against the meanes God hath given him to keepe him from sinne But Gods people that live in his Church in the valley of vision as the Prophet calleth it Esa. 22.1 under the ministery of the Gospell enjoy farre greater and stronger meanes then all other men do For that is the power of God unto salvation as the Apostle calleth it Rom. 1.16 And proportionable to the greatnesse and excellency of the meanes that God vouchsafeth to any to keepe him from sinne is the greatnesse and heinousnesse of his sinne in the sight of God All men shall find one day that even the having of a sound ministery of the Word whether they profit by it or profit not even the having of such meanes will greatly increase the heinousnesse of their sinnes Whether they will heare or whether they will forbeare saith the Lord Ezek. 2.5 yet they shall know that there hath beene a Prophet among them As if he should say They shall know what it is to have had excellent meanes and not to be bettered by them So saith our Saviour of the Iewes that enjoyed his ministery Iohn 15.22 If I had not come and spoken unto them they had not had sinne that is their sinne had beene nothing in comparison of that that now it is but now they have no cloke no excuse for their sinne And for this cause he saith Mat. 11.24 that it should be more tolerable for Sodom in the day of judgement then for Capernaum The sinnes of Capernaum were more heinous and odious unto God then the sinnes of Sodom because they were committed against greater and stronger meanes then the other were Secondly The regenerate sinne against greater knowledge then other men doe and therefore their sinnes are greater and more heinous then other mens are True it is that all wicked men doe sinne against their knowledge and conscience for by the light of nature they know many things that they doe to be evill Iohn 1.9 Rom. 2.15 And this sinning against their knowledge and conscience is that that greatly increaseth the sinne of every naturall man Because knowing the judgement of God that they that commit such things are worthy of death saith the Apostle Rom. 1.32 yet they not onely doe the same but have pleasure in them that doe them This shall stop the mouth of all iniquity as the Psalmist speaketh Psal. 107.42 at the day of Iudgement when the bookes of conscience shall bee opened and men shall be judged according to that that is written therein Revel 20.12 But all that live in the Church sinne more against knowledge sinne against a farre greater light then any other man doth The light men have by nature is but a dimme light they that seeke God by that light do but grope after him as the Apostle speaketh Acts 17.27 The word is a farre clearer light and they that are instructed by it have a farre clearer knowledge then by any other meanes a man can have The commandement is a lamp saith Solomon Pro. 6.23 and the law is light And yet they that are inwardly inlightned by the spirit of God as all the regenerate are have a farre clearer light and knowledge of God then any man can have that enjoyeth the outward light of the word onely when in the hidden part the Lord hath made a man to know wisedome as David speaketh here For though the word be a most cleare light yet every naturall man hath such a vaile over his heart as he cannot cleerely discerne it but when the heart is once turned to the Lord and converted as the Apostle teacheth 2 Cor. 3.15 16. that evill is taken away The regenerate mans knowledge is farre greater and clearer then any other mans can bee and consequently his sin must needs be also greater then any other mans For the greater measure and degree of knowledge that any man hath the greater is his sin To him that knoweth to do well and doth it not saith the Apostle Iam. 4.17 to him it is sin What and to no body els yes but not so much to any other sin shall not be imputed and laid so heavy to the charge of any man as to him that hath sinned against his owne knowledge and conscience If you were blind saith our Saviour Iohn 9.41 ye should have no sinne that is nothing so much sin so hainous sin as now ye have The servant that knoweth his Lords will saith our Saviour Luke 12.47 and prepared not himselfe nor did according to his will shall bee beaten with many stripes And no marvell for all sins against knowledge are in some degree presumptuous sins and are committed with an higher hand and in more direct contempt of God then other sins are as appeareth by that opposition that is made betweene sins of ignorance and presumptuous sins both in Numb 15.27.30 and Psal. 19.12 13. Thirdly The regenerate sin against greater mercy and kindnesse they have received from God then other men do and therefore their sins are greater and more hainous then the sins of other men True it is there is no wicked man but he hath received much mercy and kindnesse from God The Lord is good to all saith the Psalmist Psalme 145.9 and his tender mercies are above all his workes And his sinning against this goodnesse and mercy of God is that that greatly increaseth the sin of every wicked man and will much aggravate his condemnation This is that that treasureth up wrath unto them against the day of wrath as the Apostle speaketh Rom. 2.4 5. But the mercies and kindnesses that God hath shewed to any wicked man are nothing if they be compared with that which he hath shewed to every regenerate soule They are but common mercies they are but as the crummes that fall from their masters table as that poore woman speaketh Matth 15.27 Remember mee ô Lord saith David Psalme 106 4 with the favour that thou bearest unto thy people The Lord hath shewed another manner of favour and love to his owne people he hath done more for the poorest wretch that is regenerate he hath given him more then all the world besides Hee hath given them his owne sonne To us a sonne is given Esa. 9.6 He hath given them a full and free pardon of all their sinnes Thou hast forgiven the iniquity of thy people thou hast covered all their sinne saith David Psalme 85.2 Hee hath given them his holy spirit Because yee are sonnes saith the Apostle Gal. 4.6 God hath sent forth the spirit of his son into your hearts He will give them the
The Harpe and the viole the Tabret and the Pipe and wine are in our feasts but we regard not the worke of the Lord in this his marvellous severity towards his people neither doe we consider the operation of his hands While wee enjoy our delights in all fulnesse wee care not a rush what becommeth of the Church of God But marke how wee provoke God against us by our profane stupidity Because they regard not the workes of the Lord saith David Psalme 28.5 nor the operation of his hands hee shall destroy them and not build them up We cannot take a readier way for the hastning of our owne ruine then to be thus carelesse and senslesse of the judgements of God upon his people Lecture CXIII On Psalme 51.6 March 17. 1628. THE second duty which we owe unto them that are in misery is this We are bound to take to heart the miseries of the Churches abroad to work our hearts unto unfeined griefe and sorrow for them Certainly none of us can have any comfort in our estate till wee can heartily grieve for the miseries of our brethren It is our dutie we know to condole any man that we see to be in miserie Iob tooke great comfort in his greatest affliction in this that he had done so Did not I weepe saith he Iob. 30.25 for him that was in trouble Was not my soule grieved for the poore And if we must be thus affected with the miseries of all men then much more with the miseries of Gods people Three sorts of proofes I will give you for this 1. Examples 2. A precept 3. The reasons and grounds both of the examples and of the precept also And the examples that I will give you shall be of two sorts First When the holy servants of God did but fore-see by the spirit of prophesie the troubles and afflictions that should befall the Church they have bin wont to be exceedingly affected and grieved for it though they were not to happen untill many yeares after themselves were dead and gone Three notable examples we have for this The first is of Elisha of whom we read 2 Kings 8.11 12. that when he looked stedfastly upon Hazaâ—l the man of God wept And when he asked him why he did so Because I know saith he the evill that thou wilt doe unto the children of Israel their strong holds wilt thou set on fire and their young men wilt thou slay with the sword and wilt dash their children and rip up their women with child And this was certainly no more nor so much neither as the bloudy Papists have done to many of Gods people where they have come The second example is of the Prophet Esay I will weepe bitterly saith he Esay 22.4 5 labour not to comfort me because of the spoiling of the daughter of my people Why There was no such spoile made of Gods people in all his time in the dayes of Vzzia Iotham Ahaz and Hezechia in whose times he prophesied as you may see Esa. 1.1 No but he did foresee by the spirit of prophesie a day of trouble and of treading downe as he saith verse 5. and of perplexity by the Lord God of hoasts in the valley of vision breaking downe the walls a day of crying in the mountaines The thinking upon the miseries that the valley of vision the true Church of God should endure from the Caldeans which was to be above an hundred yeares after his owne death and considering that this was to be done by the Lord God of hosts it was to bee the Lords doing and a fruit of his wrath I say the consideration of this made the holy man to weepe bitterly and refuse to be comforted The third example is of Daniel Dan. 8. who when he did fore-see the miseries that Gods people were to endure under Antiochus Epiphanes which was not to be before above two hundred yeares after his owne death how Antiochus should take away the daily sacrifice verse 11 12. and by reason of the transgression of Gods people should cast downe the truth to the ground how both the sanctuary of God and the host and armies of Gods people should bee given unto him to be troden under foot as it is verse 13. how hee should destroy wonderfully the holy people and prosper in it as it is verse 24. When I say he did by the spirit of prophesie fore-see these miseries that should befall Gods people it is said verse 27 that he even fainted and was sicke of griefe for it certaine dayes What would these holy men have done how would they have mourned if they had lived in the times wherein all this had beene fulfilled which they did prophesie and fore-tell If all these evills had fallen upon the Church in their dayes as they have done in ours Alas we have seene a day a long day of trouble and of treading downe and of perplexity by the Lord God of hosts in the valley of vision We have seene and knowne the daily sacrifice the true worship of God taken away from many Churches We have seene the truth of God cast downe to the ground in many places and abominable heresies and false doctrine set up in the roome of it We have seene and known both the sanctuaries of God and the hosts and armies of his people given of God to the enemie to be troden under foot and trampled upon We have seene the dayes wherein the proud enemy hath destroyed and made havocke of the holy people wonderfully and prospered in it Certainly those holy men that were so affected with the evills they did foresee would befall the people of God would have beene much more grieved for them if they had fallen out in their daies And it is therefore promised as a great favour and mercy to Iosiah 2 Chron. 34.28 that he should be gathered to his grave in peace neither should his eyes see all the evill that God would bring upon Iudah and Ierusalem The Lord knew well how much it would have affected good Iosiahs heart if he should have lived to see though hee had beene out of the gun-shot himselfe all the evills and miseries that Gods people did endure in the captivitie of Babylon Let me give you also foure famous examples of this how the servants of God that have lived in such times as these are have beene affected with them The first is that of the men of Gibeah mentioned 1 Sam. 11.2.4 when tidings was brought them of the misery of one poore city Iabesh Gilead how Nahash the Ammonite that besieged them would admit of no covenant of peace with them but upon this condition that he might thrust out all their right eyes and lay it for a reproach upon all Israel And wee know that the Papists have to the poore Christians in the Palatinate and other places offered farre worse and more reproachfull articles and conditions of peace then this was When this tidings I say was told them of Gibeah
of that which my brother spake the last day touching their estate But to you beloved I am to direct my speech at this time that have more then a forme of godlinesse that have felt the life and power of it in your owne hearts to every one of you that can say with David here unto the Lord out of the feeling and experience of his owne soule In the hidden part thou hast made mâ—e to know wisedome To every one that is such I have two words of exhortation to speake from the Doctrine that you have heard 1. Be thou above all men most afraid to fall into any sin for the time to come 2. Be thou above all men most humbled for the sins that since thou wert in this estate thou hast fallen into For the first No man hath so great cause to bee afraid to sin as the child of God as the regenerate man hath O feare the Lord ye his Saints saith David Psalme 34.9 As if he had said Though you be his Saints in the state of grace and in his favour yea because yee are his Saints in his favour and in the state of grace therefore you must feare him none have more cause to feare him then yee But to speake distinctly of this point I will shew you 1. How farre forth this feare of sinning must extend 2. Reasons why the regenerate the child of God hath more cause to feare sin then any other man For the first The extent of this feare is to be observed 1. In the object of it the kinds and degrees of sin that we must be afraid of 2. In the continuance and durablenesse of it For the first of these for the helpe of your understanding and memory you shall see it in seven degrees First The child of God hath cause to be afraid of falling into grosse and scandalous sins As Ioseph was when he was strongly tempted to adultery and might have committed it most secretly and securely yet he durst not doe it How can I doe this great wickednesse saith he Genesis 39 â— and sin against God And David when hee was as strongly tempted to take revenge of his mortall enemy and had such opportunitie also as flesh and bloud would never have let slip insomuch as Saul himselfe wondred at it 1. Samuel 24 18 19. yet hee durst not doe it And why durst he not doe it Was it out of basenesse of mind because he was a coward No no he was as valiant a man as ever drew sword Why then durst hee not doe it Surely hee durst not sinne nor doe that that would so offend God Who can stretch foorth his hand or offer to doe such a thing saith he 1 Sam. 26 9. against the Lords annointed and be guiltlesse These were grosse sins you will say and he can be no better then an hypocrite that is not afraid to doe such things I say therefore secondly If thou be Gods child be thou afraid to do the least thing that might offend God Daniel was afraid of the Kings meat Dan. 1.8 Because it was such as God in the ceremoniall law had forbidden he knew it would have defiled his conscience Nay thirdly If thou be Gods child be thou afraid to do any thing that thou seest cause to doubt thou shalt sin and offend God in doing it He that doubteth is damned if he eat saith the Apostle Rom. 14.23 Nay fourthly If thou be in the state of grace thou hast cause to be afraid not only to speake amisse but even to thinke evill to offend God in the very thoughts of thy heart Beware that there be not a thought in thy wicked heart saith the Lord Deut. 15.9 saying the seventh yeere the yeere of release is at hand Fiftly If thou be a Christian thou hast cause to be afraid of doing good duties loosely perfunctorily carelesly Serve the Lord with feare saith David Ps. 2.11 Yea sixtly Thou hast cause to be afraid even of standing at a stay and not growing better under the means of grace Worke out your own salvation saith the Apostle Phil. 2.12 with feare and trembling As if he should say If the worke go not forward if it be not forwarder then it was many yeares since you have cause of feare and trembling even for that Nay seventhly and lastly If thou be Gods child be thou afraid to do any thing that thou seest is of evill report and will cause thy religion and profession to be evill spoken of though thou know never so assuredly that the thing in it selfe is not sin but lawfull enough Dare any of you having a matter against another saith the Apostle 1 Cor. 6.1 goe to law before the unjust and not before the Saints Yea why not I pray you might some of them have said What sin what unlawfulnes is there in that Hast thou not taught us Rom. 13.1.4 that the law and magistracy is ordained of God for our use and benefit whatsoever the man be that executeth it And didst not thou thy selfe seeke the benefit of law before an unbeleever when thou didst appeale unto Caesar Act. 25.11 Yes might the Apostle say But though the thing in it selfe be never so lawfull yet because it exposeth your religion to the scorne and reproach of the unbeleevers you that feare God may not dare to do it saith he All things all such kind of things as he there speaketh of are lawfull saith the Apostle 1 Cor. 6.12 but all things are not expedient Though the thing be never so lawfull yet if thou see cause to think that hurt will come of it thou must be afraid to do it You see in these seven degrees how tender hearted how cautelous and precise the child of God had need to be The Prophet calleth them Esa. 35.4 such as are of a fearefull heart and you see they have just cause to be so But how long must they be so will you say which is the second thing I told you was to be observed in the extent of this feare Surely so long as we live we have cause to nourish this feare in our selves My son saith Solomon Prov. 23.15.17 let thy heart be in the feare of the Lord all the day long And the Apostle 1 Pet. 1.17 Passe the time of your sojourning here all the time of your life in feare If any man shall object How can this be Seeing the Apostle saith of the faithfull 2 Tim 1.7 God hath not given us the spirit of feare And Rom. 8.15 We have not received the spirit of bondage to feare againe but the spirit of adoption whereby we cry Abba father As if he had said Before we beleeved in Christ we were indeed subject to much feare but now wee have received another spirit and are freed from those feares And the life of a Christian is the greatest bondage and slavery in the world if he must be alwayes of so fearefull an heart To this I answer That to live continually in
all his haire and wash himselfe in water that hee may bee cleane Yea he that had but touched a dead body or but beene in the tent where any man was dead which was one of the least pollutions that one under the law could be subject unto could not be cleansed till he had washed himselfe in water He shall purifie himselfe saith the law Numb 19.19 and wash his cloathes and bath himselfe in water and shall be cleane at even No man could be purged from any legal uncleannesse were it greater or smaller unlesse hee were washed Secondly A bunch of hysope was also used for the cleansing of them that were any way defiled under the law The bloud and water whereby the Leper was to be purified must be sprinkled upon him with hysope or els it could doe him no good as you shall see Levit. 14.6 7. Yea in the least pollutions the party that was to be cleansed must have the water of separation sprinkled upon him with a bunch of hysope as you shall find Num. 19.18 19. But then it is secondly to be demanded what reason David had to beg this of God to purge him with hysope and to wash him seeiâ—g he might easily have beene thus purged and washed when he would himselfe To this I answer That he did not here beg of God the benefit and use of the outward ceremony but of that inward and spirituall grace that was signified by it These ceremonies were but shadowes and figures the substance and body of them as of our Sacraments now was Christ and his merits They are a shadow of things to come saith the Apostle Col 2.17 but the body is of Christ. The water of separation and all other waters wheâ—â—y the uncleane were purified under the law as well as that we use in baptisme now was a type and figure of the bloud of Christ which is said by the Prophet Zach. 13.1 to bee a fountaine opened to the house of David and to the inhabitants of Ierusalem to all the faithfull for sinne and for uncleannesse And the sprinkling of the water with hysope was a type and figure of the sprinkling and applying of the bloud of Christ to all them that are to have benefit by it Which is therefore called by the Apostle Heb. 12 24. The bloud of sprinkling So that when David prayeth here Purge me with hysope c. his meaning is as if he should have said thus Lord wash me from the filthinesse of my sinnes in thy sonnes bloud Lord sprinkle and apply that unto my conscience by thy holy spirit and then I shall bee cleane in thy sight yea not cleane onely but whiter then any snow But then yet a third Question remaineth Why did not David expresse his request in such plaine termes but thus darkly under the shaddow and veile of these legall ceremonies I answer That he did so out of these two respects 1. Out of the reverend esteeme he had of the ceremony it selfe because it was the ordinance of God 2. Because the remembrance and thinking of that ceremony was an helpe to his faith and made him the better able to conceive of the benefit he desired to receive by the bloud of Christ Namely that it was as water able to cleanse his soule from all her filthinesse and that before ever he could have benefit by it it must bee sprinkled upon his soule by the spirit of Christ as that water was wont by the priest to bee sprinkled upon the bodies of them that were to bee cleansed under the law The words being thus opened doe yeeld unto us sundry very profitable instructions Consider the verse first in the lump altogether and there be two things to be observed in it 1. The reverend account that David a great Prophet maketh of a small ceremony used under the law and the use he made of it the helpe he received by it by the washings and by the bunch of hysope they used in the sprinkling of them that were to be cleansed 2. That he understood the spirituall meaning of it and rested not in the outward ceremony in that which hee might receive from man but seeketh to God to doe his worke upon him and to bestow upon him that inward grace that was signified by this ceremony Secondly Consider this verse particularly in the severall branches of it and there be three other points to be observed in it 1. That the meanes whereby he desired and hoped to be cleansed from his sins was by washing him with water which signified the bloud of Christ. 2. That the meanes whereby this water this bloud of Christ was to be made effectuall to him was by the Lords sprinkling it upon him as with a bunch of hysope 3. The benefit he was assured he should receive by this washing and purging he should be cleane yea he should be whiter then the snow Of these points I will speake in order And first mark here That David a great Prophet esteemed reverently of and received helpe to his faith by a small ceremony appointed of God by the washings used under the law and the sprinkling with hysope that was then in use Which teacheth us That the outward helps that God hath appointed us in his worship yea the least ceremony or circumstance of his worship that he hath ordained seeme it in it selfe never so meane and of little worth may not be neglected but is reverently to bee esteemed of and observed by us Before I come to the proofe of the Doctrine two things I must premise to prevent the mistaking of it First These are not the chiefe things that God standeth upon or requireth at our hands Thou desirest not sacrifices saith David here verse 16. thou delightest not in burnt offering that is in comparison of other duties thou carest not for these things There are weightier matters in Gods law then these as our Saviour teacheth us Matth. 23.23 The piety of a Christian doth not consist chiefly in these outward things The kingdome of God is not meat and drinke saith the Apostle Rom. 14.17 18. about which much of the ceremoniall law is spent as the Apostle teacheth us Heb. 9.10 but righteousnesse and peace and joy in the Holy Ghost For he that in these things serveth Christ it acceptable unto God and approved of men Secondly If these outward things be performed never so constantly without the inward and spirituall worship of the heart they cannot please God nor doe us any good as we shall heare in the next Doctrine Nay they are most loathsome unto God as the body that hath beene most beautifull is unto a man when the life and soule is departed from it Incense is an abomination unto me saith the Lord Esa. 1.13 the new Moones and Sabbaths the calling of assemblies I cannot away with it is iniquitie even the solemne meeting as at your generall fasts and such like But though this be so yet is the Doctrine that
I have raised from these words an undoubted truth That those outward helpes that God hath appointed us in his worship even the least of them may not be neglected by us See the proofe of the Doctrine in two degrees First In that part of the ceremoniall worship which David speaketh of here those purifications and washings that were prescribed in Moses law though they were but carnall ordinances as the Apostle calleth them Hebr. 9.10 that is such as a carnall man might easily performe and as were very sutable to the disposition of a carnall man and though they were imposed upon Gods people not as perpetuall ordinances but untill the time of reformation as the Apostle there speaketh yet while that law stood in force they might in no case be neglected This is evident both by the example of the blessed Virgin who made conscience of the law of purification and observed it carefully as you may read Luke 2.22 and by that commandement also which Christ gave unto the Leper Mar. 1.44 Goe and show thy selfe unto the Priest and offer for thy cleansing those things which Moses commanded As if hee should say Neglect not those rites and ceremonies which are appointed for thy cleansing by the law of Moses Secondly Observe the proofe of the Doctrine even in such things as are no parts of Gods worship but onely matters of circumstance in the worship of God These things though they be of lesse moment then the worship it selfe yet being appointed and commanded of God see what account is to be made of them Foure instances I will give you for this First The gesture of kneeling in prayer though it be not of absolute necessity for standing up reverently as we may see Mar. 11.25 and expressing of our reverence by other gestures of our body when we cannot conveniently kneele is lawfull also in prayer as we see in old Iacob who lying on his death-bed though he could not kneele in his thanksgiving yet lifted up himselfe to the beds head as well as he could and bowed himselfe Gen. 47.31 yet see what account is to be made even of the gesture of kneeling in prayer when we can conveniently use it see it I say in three proofes 1. In that direction we have for it Psal. 95.6 O come let us worship and bow downe let us kneele before the Lord our maker 2. In the example of Gods servants of Daniel 6.10 of Ezra 9.5 of Stephen Acts 7.60 of Peter Acts 9.40 of Paul Acts 20.36 yea of our blessed Saviour himselfe And of these two last wee read that they used this gesture of kneeling in their prayer when they had nothing to kneele on but the bare ground our Saviour in the garden Luke 22.41 and Paul with all the Christians of Tyre that accompanied him unto the ship upon the sea-shore Acts 21.5 3. Lastly In the Holy Ghosts expressing of the duty of prayer in this phrase of kneeling unto God Every knee shall bow to me Esa. 45.23 For this cause I bow my knees unto the father of our Lord Iesus Christ saith the Apostle Ephes. 3.14 that is I pray unto him Secondly The place where God appointed the sacrifices to be offered and other parts of his ceremoniall and solemne worship to be performed was but a small matter one would think Ieroboaem thought that seeing he did not intend to worship any false God as Solomon had done 1 King 11.4 5 7. but the true God onely it was no great matter in what place he did worship him specially though he did it not at Ierusalem which he of all other places thought the most inconvenient and dangerous to him 1 King 12.27 therefore he made choise of Dan and Bethel to bee the places of Gods solemne worship 1 Kings 12.29 But see how the Holy Ghost noteth even this for a most hainous sinne 1 Kings 12.30 Yea see what a matter God maketh even of this Leviticus 17.3 4. hee pronounceth him to bee no better then a murderer that should offer a sacrifice to God in any other place then before the tabernacle of the Lord. Thirdly The persons that by Gods appointment were to meddle with the arke of God was but a matter of circumstance And yet see what account the Lord made even of this If any other then such as hee had appointed thereunto did meddle with it or but touch it or but looke into it hee accounted him worthy of death as we may see in the example both of Vzzah 2 Sam. 6.7 and of the men of Bethshemesh 1 Sam. 6.19 Ieroboam thought it a matter of no great moment though hee made other men priests to offer sacrifices unto God then such as were of the sonnes of Levi specially in a case of necessity when no Levites could be got as it appeareth indeed by 2 Chron. 11.13 14. that he could get none but see how the Lord noteth this also for one of his heinous sinnes 1 King 12.31 and for a chiefe cause of the ruine of his house 1 King 13.34 Fourthly and lastly The time when the Passeover was to bee celebrated was but a matter of circumstance Ieroboam a worldly wise man thought it it seemeth a point of foolish precisenesse to thinke the solemne worship must needs bee performed just at those times that God had appointed in his law and therefore out of a politicke respect hee altered the time But marke how the Holy Ghost noteth this also to have beene his heinous sinne Hee offered upon the altar which he had made in Bethel saith the holy story 1 King 12.33 the fifteenth day of the eight moneth even in the moneth which he had devised of his owne heart On the other side wee see the conscience our Saviour made to observe precisely the Lords direction even in this He received it wee know at the same time when hee instituted the Lords Supper and that was the same night that hee was betrayed as the Apostle affirmeth 1 Cor. 11.23 Yea hee made it a matter of necessity to receive it just at the same time that he did Luke 22.7 Then came the day of unleavened bread when the passeover must bee killed And yet the whole Church of the Iewes received it not till the day after his passion for the day of his passion was the day of the preparation for the passeover as you shall find Iohn 19.14 Why would hee differ from the whole Church in such a trifle as this Why would hee not conforme himselfe to the custome of the Church in such a matter O hee accounted it no trifle though it were but a matter of circumstance because God had given expresse direction in his Word for that circumstance Numbers 9.2 3. Let the people of Israel keepe the passeover at his appointed season In the fourteenth day of this moneth at Even ye shall keepe it in his appointed season according to all the rites of it and according to all the ceremonies thereof shall yee keepe it Ye shall not
Saviour taxeth to bee no better then grosse hypocrisy Matthew 23.23 24. 3. Lastly Such as out of ignorance and blind devotion denie unto themselves the liberties and comforts of this life that God hath allowed them To these Solomon speaketh Eccl. 7.16 Bee not righteous overmuch neither make thy selfe over wise why shouldst thou destroy thy selfe But so long as a man keepeth himselfe to the direction of the Word take heed how thou scorne him take heed how thou blame him for such precisenesse for wee are all commanded of God to bee strict and precise this way What thing soever I command you bee it great or small saith the Lord Deut. 12.32 observe to doe it thou shalt not add thereto nor diminish from it And Exod. 23.13 In all things that I have said unto you be circumspect And he instanceth in a point of strange precisenesse Make no mention of the names of other Gods neither let it be heard out of thy mouth The second use that the Doctrine serveth unto is for exhortation to perswade every one of us to a more reverent esteeme and conscionable use of the whole outward worship of God of all those exercises of religion that the Lord hath in his Word commanded or commended unto us that is to say the observation of the Sabbath hearing the Word and reading of it receiving the Sacrament singing of Psalmes all manner of prayer both publique and with our families and in secret also Of never a one of these any man can doubt but they are ordained of God and commended to his in his Word Marke how this exhortation riseth from the Doctrine If the ceremoniall worship that was to endure for a time was so much to bee regarded how much more is the morall and perpetuall worship of God to bee accounted of It is the Apostles reason 2 Corinthians 3.11 If that which is done away was glorious much more that which remaineth is glorious If wee may not neglect the least circumstance of Gods worship that hee hath given us direction for in his Word how much lesse the substanciall parts of his worship and service If I may not neglect the gesture of kneeling in prayer when I can conveniently use it then much lesse may I neglect the duty of prayer it selfe If I may not neglect the benefit of mine eye in the Sacrament but I must desire to behold and looke upon the bread and wine the breaking of it and powring of it out then much lesse may I neglect the benefit of receiving the Sacrament it selfe Foure motives I will use to enforce this exhortation upon your hearts First These duties these parts of Gods out ward worship are enjoyned us by that commandement which our Saviour Matth. 22.38 calleth the first and the great commandement 1. It is the first commandement here you must begin thou canst not make conscience aright of any of the commandements following till thou begin here and make conscience even of the outward worship of God In which respect the Lord calleth them in the reason of the second commandement Exod. 20.6 that make conscience of that commandement such as keepe his commandements 2. It is the great commandement Wee can in nothing better shew our obedience and doe our homage to God then by the diligent and conscionable use of his outward worship Secondly The Lord esteemeth of the love we beare him according to the conscience we make of the second commandement according to the account we make of his outward worship and our dependance upon his direction in it This is plaine in the reason of the second commandement Exod. 20.5 6. He calleth them that make conscience of this commandement such as love him and those that do not such as hate him Thirdly The best of us have need of every one of them Adam even in his innocency had need of the Sabbath Gen. 2.3 The King saith the Lord Deut. 17.19 must read the Word daily and had need so to do as appeareth by the reason of that commandement there Daniel had need to pray every day Dan. 6.10 And how much more then have we Fourthly Thou shalt certainely receive good by them if thou use them conscionably 1. Good in thy soule for which they were chiefly ordained 1 by keeping the Sabbath Esa. 58.13 14. 2 by hearing Esa. 55.3 3 by reading Deut. 17.19 4 by receiving 1 Cor. 10.16 5 by prayer Phil. 4.6.7 6 by singing of Psalmes Ephes. 5.19 20. 2. Good even in thine outward estate The arke brought a blessing upon the house of Obed-Edom 2 Sam. 6.11 12. The true worship of God used in it strengthened Rehoboams kingdome 2 Chron. 11.17 The Sabbath shall be a blessing to all that keepe it conscionably and no curse Exod. 20.11 See what a promise God maketh to watch over their families that worship him Exodus 34.24 On the other side thou hast no cause to expect his blessing but his curse upon all thou hast if thou neglect his outward worship Exod. 5.3 Let us sacrifice lest he fall upon us with pestilence or with the sword Lecture CXVI On Psalme 51.7 April 21. 1629. IT followeth now that wee proceed unto the second of those generall points that I told you were to bee observed out of the whole verse that is to say That David did understand the meaning of these legall washings and sprinklings that hee alludeth to and mentioneth here hee knew what was signified by them and knowing that in those ceremoniall washings there was not only an outward and materiall element of water used but also an inward and spirituall grace represented and signified by it and that in those ceremoniall sprinklings with hysope there was not only an outward action and worke to be done by man but an inward worke also to be done by the Lord himselfe he rested not in that which was outward and touched the body onely but seeketh for that inward grace that was signified by it as appeareth by this that he beggeth of God that he would purge and wash him that he would do that worke upon his soule which was signified by this ceremony Purge thou mee with hysope saith he and I shall be cleane wash thou me and I shall be whiter then the snow And from this point thus observed in the Text this Doctrine ariseth for our instruction That Gods people must labour to understand what they doe in every part of Gods worship and not rest in the outward worke but strive to feele the inward vertue and power of it and to find God doing his worke upon them in every one of his ordinances Two branches you see there are of this Doctrine which we wil handle distinctly and in order First We must labour to understand every thing that wee doe in the service of God This God required of his people even under the Law Though that were a time of farre lesse light then the Gospell the law had but a shadow of good things
to come as the Apostle speaketh Hebrewes 10.1 yet even then God would have his people to understand what they did in his service even in his ceremoniall worship Therefore he did not onely command the Levites to teach the children of Israel all his statutes and to instruct them in the meaning of them Levit. 10.11 but he laid this charge also upon every parent to teach their children the meaning of the whole service of the passeover and of all the rites and ceremonies used in it Exodus 12.26 27. and of the law of offering unto God the first borne of every thing Exodus 13.14 and generally the meaning of all other the ceremoniall lawes as well as of the morall and judiciall Deut. 6.20 The children should aske and the parents should teach them the reason and the meaning of every thing that was done in Gods service But this is much more required of Gods people in the morall worship that wee understand what wee doe in it specially now under the Gospell wherein the Lord requireth more knowledge of his people then hee did under the law and of which times hee did foretell Esa. 11.9 That the earth should bee filled with the knowledge of God Therefore the Apostle alluding to the ceremoniall worship which consisted chiefly in sacrifices and burnt offerings and opposing the morall worship of God under the Gospell unto it Rom. 12.1 teacheth us that the onely sacrifice and service that is now acceptable unto God is our reasonable service that is such service as is done unto him with reason and understanding See the necessity of this in six severall parts of Gods morall worship First The reading of the Word will doe us no good though wee use it never so constantly if we doe it as a stinted taske that wee have set to our selves unlesse we be carefull to mark and understand what we read True it is no man must be discouraged from reading the Scriptures because he cannot understand every thing that he readeth For 1 even little children are to bee trained up in the reading of them as is plaine in the example of Timothy of whom it is said 2 Tim. 3.15 that from a child he had knowne the holy Scriptures And 2 that which wee read though wee understand it not for the present yet the very acquainting of our selves with the letter of the Scriptures by continuall reading or hearing of them read unto us may be of great use to us hereafter as it is plaine by the Apostles putting him in mind of it in that place that Timothies reading of the Word in his child-hood was a great meanes to further him in the knowledge of the Word afterward and to confirme him in the truth But yet this is certaine our reading of the Word will doe us no good unlesse wee endeavour to marke and understand what wee read Even children should bee taught according as their capacity serveth to marke and understand what they read Traine up a child saith the wisedome of God Proverbs 22.6 in his way that is in his kind and according to his capacity and when hee is old hee will not depart from it As if shee had said Hee will be the better for it while he liveth This necessity of understanding what we read if we would please God in this duty of his service or doe our selves any good by it is plaine by two places of the holy Scriptures 1. By that which is said Neh. 8. â— 3. of them to whom Ezra was carefull to read the law He brought the law before the congregation both of men and women and all that could heare with understanding and read therein before the men and the women and all that could understand Marke how he repeateth this twice He judged that their comming together to the publique reading of the Word would neither please God nor doe themselves any good unlesse they could understand what was read The second place is that speach of Philip to the noble Eunuch Acts 8.30 when hee heard him reading in private a Chapter of the Prophet Esay Vnderstandest thou what thou readest saith he As if he should say To what purpose readest thou if thou be not carefull to understand what thou readest Secondly The hearing of the Word preached though wee seeme to love it never so well though we take never so much paines for it will doe us no good unlesse we heare with understanding Hearken unto me every one of you and understand saith our Saviour to his hearers Mar. 7.14 And after he had preached his manner was to examine his Disciples whether they understood that which he had taught Matth. 13.51 Have ye understood all these things Yea hee had so pressed upon them the necessity of this to seeke to understand whatsoever they had heard him teach that if they had heard anything that seemed harsh unto them or that they could not understand they durst not murmur or take offence at it running away with their owne sense and leave hearing of him as a teacher of absurd things as some other of his hearers did Iohn 6.66 and as many doe now a daies but held themselves bound if they could not be resolved by conference among themselves to goe unto him and desire him to make his meaning plainer unto them And this wee shall find they did oftentimes Matth. 13.36.17.10.19.10 and in other places They knew well as our Saviour had taught them in the parable of the sower Matth. 13.19 that of all kind of hearers those senslesse wretches that are like to the high way and understand not what they heare are most uncapable of receiving good by the Word and that Satan of all others hath most power over them Thirdly The Sacraments can doe us no good unlesse wee come to them and use them with understanding I speake not now of infants to whom the Sacrament belongs though void of understanding for the present but of men of ripe yeeres Therefore it is Gods ordinance that before the Sacraments bee administred unto any people they should first be instructed by the ministery of the Word Goe and teach all nations saith our Saviour Matth. 28.19 baptizing them in the name of the Father and of the Sonne and of the Holy Ghost As if he had said First teach them before you doe administer the Sacraments unto them Therefore also we shall find that Iohn the Baptist before he baptized any first preaâ—hed unto them He preached the baptisme of repentace as the Evaâ—gelist saith Mar. 1.4 And when the Disciples came together at Troaâ— upon the first day of the weeke the Lords day of purpose to breake bread to administer the communion Acts 20.7 yet did not Paul administer the communion till he â—e had first preached unto them Fourthly We cannot please God in our prayers nor receive any good by them unlesse we be first instructed how to pray unlesse we can pray with understanding As no man can receive good by joyning with me in prayer
sanctifieth the gift So may I say to these men ye fooles and blind whether is greater the Sacrament or the word that sanctifieth the Sacrament The seale or the covenant of God that is confirmed by that seale Thirdly and lastly Whereas they seeme to love those other parts of Gods worship well yet in this point they are like unto those the Lord speaketh of Ps. 50.17 They hate instruction Not generall instruction it may be but to be dealt withall particularly in this kind which is certainely of all other the best way to bring an ignorant soule unto knowledge this was that reasonning which the Apostles used so much in instructing such as they sought to bring unto knowledge of which you may read Act. 17.2.17.18 19.19.9 and in other places to be instructed I say thus particularly they hate it cannot abide it If a master of a family shal constantly use to catechise his servants and examine them particularly concerning their knowledge and what they have learned ô how will they hate such a service If a minister shall examine them concerning their knowledge before they come to the sacrament and finding them ignorant keep them from it till they be better instructed they will hate him for this more then for any indignity or wrong he can do unto them They hate teaching they hate the best means that can be used to bring them unto knowledge O that these men would well consider of two places of scripture that do notably set forth their sin and danger The first is Pro. 5.12 Where the wisedome of God speaking of that anguish of soule that many lewd men feele on their death-bed bringeth them in complaining of this as of a chiefe cause of it Oh saith he how have I hated instruction As if he had said In my youth and health I could not abide to be taught and now this is that that of all other my sins lyeth most heavy upon my conscience Certainly all places do afford daily examples of this And who knoweth how soone this may be his owne case The second place is that in Pro. 1.27 28 29. When distresse anguish commeth upon you then shal they call upon me but I will not answer they shall seeke me early but they shall not find me for that they hated knowledge Observe foure things in these words 1. Distresse and anguish will come one day upon the most secure and senslesse sinner and who knoweth how soone this distresse and anguish of soule may come upon him 2. In distresse and anguish the most secure and senslesse sinner such as care least for God and goodnesse are wont to seeke unto him then they will pray and cry unto God they will make shew of much goodnesse they will desire the helpe of good men in prayer 3. God useth to despise and reject the prayers that such men make unto him in their greatest distresse or that others do make for them 4. The maine sin that provoketh the Lord so against such men that causeth him thus to reject their prayers is this because they hated knowledge in the dayes of their health and peace they had hated and despised the meanes of knowledge and grace And so much shall serve for the first exhortation The second exhortation which riseth from the second branch of the Doctrine is this That seeing no ordinance of God no part of his worship can doe us any good unlesse the Lord worke with it that his co-operation and blessing in the very life and soule of every ordinance of God that therefore we would not rest in our performance of any duty of Gods worship but make this our chiefe care to find that God is with us in it that hee worketh with every ordinance of his in our hearts and blesseth it unto us Wee that are preachers should labour so to preach as wee may find God working with us and blessing our labours This was Pauls maine desire to see fruit of his labours Hee longed to be with the Romanes as hee saith Rom 1.13 that he might have some fruit among them also as hee had among the other Gentiles And hee professeth Phil. 1.22 that this fruit of his labour which hee desired and looked to find in his ministery was the only thing that made him willing to live And you that are Gods people should looke unto and desire this chiefly in your hearing that you may find God in this ordinance that you may heare the Lord speaking to your hearts and feele his arme revealed in it I will heare saith the Psalmist Ps. 85.8 what God the Lord will speake And all of us should strive to find God with us in our prayers not onely by the helpe hee yeeldeth us in them by quickning and assisting us This is that which the Apostle Iude 20. calleth praying in the holy Ghost But also wee should observe what answer the Lord returneth to our prayers what fruit wee have of them In the day of my trouble I will call upon thee for thou wilt answere mee saith David Psalms 86.7 O hee stood much upon this and could not bee satisfied without it Hâ—are me ô Lord saith he Psal. 27.7 when I cry with my voice have mercie also upon me and answer me Certainely so should every one of us doe likewise But for the better enforcing of this exhortation 1. I will give you some motives to stirre you up to seeke this 2. I will direct you to some meanes whereby you may obtaine it 3. Lastly I will answer an objection that many of Gods people are apt to make against themselves in this case because they do not profit by Gods ordinances nor find his presence in them For motives therefore consider First That as it is a curse and great signe of Gods displeasure when a man using and enjoying all outward meanes of health and strength of body or of wealth and increasing in his worldly estate cannot find that hee is ever a whit the better by them because God with holdeth his blessing from them and so it is spoken of Haggi 1.6 when a man eateth and drinketh that that is wholsome and good but it neither nourisheth nor satisfieth him when a man laboureth hard in his calling and getteth well by his labour but is never the richer at the yeares end As this I say is a sensible judgement of God and such a one as every one will acknowledge to bee a signe of Gods displeasure So is it certainely as evident a curse and signe of Gods wrath when a man enjoying and using all outward meanes of grace he â—â—adeth and heareth the word he prayeth and receiveth the Sacrament ordinarily yet thriveth not one jot in grace by them because God worketh not with any of these meanes nor giveth his blessing to them And so is this spoken of as of a great curse of God Matthew 13.14 Hearing ye shall heare that is yee shall heare my Prophets mine owne sonnes for of such hearing hee speaketh
sin The Lord speaking of a small sin in comparison even of eating of meat that hee had in his ceremoniall law forbidden Levit. 11.10 saith that it should bee an abomination unto them And verse 43. hee giveth a good reason for it for hee telleth them that even a small sinne being wittingly committed would make them abominable unto him And have not we just cause to abhorre that that will cause the Lord to abhorre us 3. Wee must grieve and bee more troubled in our selves for offending God then for any worldly losse or affliction whatsoever Thâ—y shall mourne for him saith the Prophet Zach. 1â— 10 as one mourneth for his onely sonne and shall bee in bitternesse for him as one that is in bitternesse for his first borne 4. Wee must cry to him more earnestly and hearrily for pardon of our sinne then for the averting of any judgement or obtaining any other blessing whatsoever As David doth in this Psalme after Nathan had beene with him and threatned such heavy judgements against him and his house And Elihu reproveth Ioh. 36. â—1 For choosing iniquity rather then affliction A man that is wise and well advised will choose rather to endure any affliction then to commit any iniquity whatsoever 5. Lastly We must be more afraid of sin of offending God in the least thing then of any danger or evill in the world that can befall us Feare not their feare saith the Prophet Esa. 8.12 33. nor be afraid but let the Lord be you-feare and let him â—e your dread And who can possibly thus repent him of his sin that is not in his judgement fully perswaded how hainous and odious a thing every sin is Secondly Consider that till we can rightly judge of our sins Christ can profit us nothing He came to call none but sinners yea such as so know and can judge of their owne sins as that they are sicke at the heart with sorrow and trouble of mind for them Mat. 9.12 13. But of this point I shall have occasion to speake more in the next use Now the meanes whereby we may come to a right judgement of sin are five principally First Consider with thy selfe seriously that every sin is an offence and a contempt done against the infinite Majesty of the eternall God Against thee thee only have I sinned saith David here verse 4. And therefore it must needs bee a thing infinitely evill and dangerous Secondly Consider the onely punishment that the Lord in his righteous judgement hath appointed after this life for every sin is everlasting death in the lake that burneth with fire and brimstone for evermore The wages of sinne of every sin is death saith the Apostle Rom. 6 2â— even eternall death Indignation and wrath tribulation and anguish saith hee Rom. 2.8 9. shall bee on every soule that doth evill And how great must that offence needes bee that the righteous God hath appointed such a punishment unto as no tongue can expresse no heart can conceive how great and how extreame it is Thirdly Thinke seriously of this that all the miseries of this life all the bitternesse we tast of in all our bodily paines and diseases in all the anguish and trouble of our minds in all our outward wants and distresses in the unseasonablenesse of the weather in all publique calamities come all from sinne Let no man deceive you with vaine words saith the Apostle Ephes. 5.6 or tell you it is nothing to be merry and wanton a little I would none did worse then so or it is nothing to use a little craft and fraud in buying and selling alas they that will live in the world must doe as the world doth let no man deceive you with such vaine words saith he for because of these things commeth the wrath of God upon the children of disobedience All our woe and misery commeth from our sinne so that there is no day passeth over our heads wherein the Lord doth not really teach us how to judge of sinne The Lords voice cryeth unto the city saith the Prophet Mic. 6.9 and the man of wisdome shall see thy name heare the red and who hath appointed it As if he had said By his rods and corrections the Lords voice cryeth unto men And though in some rare and extraordinary judgements God doth lift up his voice and cry lowder unto men then in others yet in every one of his judgements and corrections that do befall us the Lord cryeth thus to every one of us Tast and see in this what it is to sinne what it is to offend God Fourthly Consider of this that you have heard now in this Doctrine what a price was paid by thy Saviour to redeeme thee from thy sins even from the least of them Never did God so fully declare his hatred of sinne and how heinous a thing it is in his sight by all the judgements that he ever executed upon men or Angels as he did in the crosse of Christ and in that extreame abasement and humiliation that he did endure for us No if it were possible for us to see and feele the torments that the damned in hell doe endure yet could not that be so effectuall a meanes to perswade us what the true desert of sin is as the meditation of the crosse of Christ if God would please to give us hearts to behold it and meditate of it as we ought to doe They shall looke upon me whom they have pierced saith our Saviour Zach. 12.10 and then they shall mourne abundantly O if we could looke well upon Christ crucified but that can we never doe till the spirit of grace be powred upon us as the Prophet there speaketh it would not be possible for us to esteeme lightly of any sinne we could not choose but bee deepely affected with our owne iniquities Fiftly and lastly Because by reason of our naturall blindnesse and the marvellous cunning and power that the world and Satan have to bewitch us in this thing all these considerations and meanes can never prevaile with us till God open our eyes it must be the mighty worke of God specially in so profane an age as this is that must perswade us to judge rightly of sin Who hath beleeved our report say the Ministers of the Gospell Esa. 53.1 which may be applyed to this as well as to any other Doctrine that we teach in our ministery and to whom is the arme of the Lord revealed As if they had said Why do so few beleeve any thing we teach out of Gods Word touching the hainousnesse and danger of sin Surely because there be few upon whom the Lord is pleased to shew his mighty power in the opening of their eyes Therfore in the use of these or any other meanes for the rectifying of our judgement in this case we must cry unto God as Iob did Iob 13.23 Make me to know my transgression and my sin It is meet to be said unto God
Holy Ghost intendeth to teach us in it wee must call to mind that which wee heard in the opening of the words the hysop had no other use in the purging of them that were legally uncleane but onely to sprinkle the bloud of the sacrifices and of the water of expiation upon them In which respect scarlet wooll also was used with the hysop to take up the more of the bloud and water which by the bunch of hysop was to bee sprinkled upon them Moses tooke the blood of calves and of goats saith the Apostle Hebrewes 9.19 with water and scarlet wooll and hysop and sprinkled both the booke and all the people And by this sacramentall rite of sprinkling the bloud and water upon the people with a bunch of hysop the Lords meaning was to apply the bloud of the covenant particularly unto them and to teach them sensibly that it did belong unto them This appeareth by the words that Moses used to the people when he sprinkled the bloud of their sacrifices upon them Behold saith he Exod. 24.8 the bloud of the covenant which the Lord hath made with you As if he had said the covenant is made with you this bloud whereby the Lords covenant is ratified belongeth to you So that Davids meaning here is to beg this of God that he would sprinkle the bloud of Christ upon him and as with a bunch of hysop apply it particularly unto him assure him it was shed for him and so purge him from his sins by it This was the onely way by which he hoped to receive benefit by the bloud of Christ and whereby hee looked to obtaine comfortable assurance of the pardon of his sins if the Lord would please as with a bunch of hysope to sprinkle the bloud of that sacrifice upon his heart The Doctrine then that we are to receive from hence for our instruction is this That no man can receive comfort by the bloud of Christ till it be sprinkled upon his heart and applyed to him by the spirit of God till God by his spirit do assure him that it is his that it was shed for him Two branches there bee of the Doctrine you see 1. No man can receive comfort by the bloud of Christ but hee that hath it sprinkled upon his heart and applyed unto him 2. None but the Lord himselfe by his holy spirit can apply and sprinkle the bloud of Christ upon the heart of any man and assure him that it doth belong to him For the first branch of the Doctrine I will give you three sorts and degrees of proofes First That the Lord in his word ascribeth the vertue and benefit that Gods people have by the bloud of Christ to the sprinkling of it upon them As it was in the type that David here alludeth too the Leper could not bee cleansed by the bloud of his sacrifice till it was sprinkled upon him Levit. 14.7 nor hee that had touched a dead body by the water of expiation till it was sprinkled upon him Num. 19.18 19. So speaketh the Scripture likewise of the bloud of Christ which was signified by those types it ascribeth the vertue of it and the benefit Gods people receive by it to the sprinkling of it upon them I will not trouble you with many proofes I will give you two only out of the old Testament and two out of the new The Prophet fore-telling Esa. 52.15 the benefit that the Gentiles aswell as the Iewes should receive by Christ saith he should sprinkle many nations As though he had said he should by his Gospel apply himselfe and his merits unto them and perswade them that they aswell as the Iewes had interest in them And I will sprinkle cleane water upon you Eze. 36.25 that is I will by my spirit apply unto you the bloud of my son and you shall be cleane from all your filthines and from all your idols I will cleanse you Then we shall be cleane from all our filthinesse when this bloud is once sprinkled upon us and not before And in the new Testament the Apostle Peter saith 1 Pet. 1.2 that we are elected to be saved through sanctification of the spirit unto obedience and through the sprinkling of the blood of Iesus Christ. As if hee had said None are elected unto glory but they must come to it this way they must bee sanctified by the spirit of God and made obedient to the will of God in all things and they must bee justified by the blood of Christ from all their sinnes And this our justification is thus expressed by the Apostle it is said to consist in the sprinkling of the bloud of Iesus Christ in the applying of it unto our selves and making it our owne And the bloud of Christ which is said to speake better things then the bloud of Abel that is to plead and cry for mercy unto God for us is called by the Apostle Heb. 12.24 the bloud of sprinkling that is that bloud which is sprinkled and applyed to us It is the purging of us with hysope you see the sprinkling and applying of the bloud of Christ to our owne hearts that yeeldeth us all the comfort that we have by it Secondly Christ and his bloud are oft compared in Scripture to such things as though they bee profitable and necessary yet can doe us no good unlesse they bee applyed as to a garment that must bee put on Rom. 13.14 to a healing and soveraigne salve Esa. 53.5 that must be laid to the very part that is sore to meat and drinke Iohn 6.53 that must be eaten and digested unto every part before it can nourish us Thirdly and lastly This is the maine thing that the Lord aimeth at both in his word and sacraments to apply Christ particularly unto his people As this was the forme of Gods covenant with Abraham and all his seed all the faithfull Genes 17.7 I am thy God and the God of thy seed So hath he commanded his servants in the ministery of his Gospel to make particular application of Christ and his merits to his people Speake to the heart of Ierusalem saith the Lord to his servants Esa. 40.2 and cry unto her that her warfare is accomplished that her iniquity is pardoned And so our Saviour chargeth the Apostles Mark 16.15 to preach thâ— Gospel to every creature to every man that he should send them unto And what is it to preach the Gospel unto a man but to say unto him as the Angels did unto the shepheards Luke 2.11 Vnto you is borne this day a Saviour which is Christ the Lord And as for both the Sacraments the chiefe use they were ordained for is to apply Christ particularly to every worthy receiver and to assure him of his owne speciall interest hee hath in all his merits Thus speaketh the Apostle of baptisme Galat. 3.27 As many of you as have beene baptized into Christ have put on Christ. Thus speaketh he also of the
also but not els 3. Lastly the Lord himselfe will judge thee at the last day by his Word and by that onely The word that I have spoken saith our Saviour Ioâ— 12.48 the same shall judge him at the last day And therefore it standeth thee upon to judge thy selfe by that too Secondly Now alas most men though they say they be undoubtedly assured of their salvation have no ground at all in Gods Word for this assurance they boast of Nay though the Word give most expresse and direct evidence against them yet are they most confident that they shall be saved for all that Though Gods Word say expresly Psal. 119.155 Salvation is farre from the wicked for they seeke not thy statutes Yet many a one that never seeketh after Gods Statutes taketh no paines for the Word nay shunneth it all that ever he can and though he may enjoy it without any labour or charge at all will not stirre out of his doores for it nay that counteth you all arrant fooles and hypocrites that take so much paines for it as many of you do yet is this man I say as sure of his owne salvation as any of you can be Though the Scripture say expresly yea though he that must judge us all at the last day say expresly Matth. 5.37 Whatsoever is more than yea and nay the least oath that is in our ordinary communication commeth of that evill one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Divell And though the Apostle say Iam. 5.12 Above all things my brethren sweare not by any oath least ye fall into condemnation least ye be damned yet have we many a one that sweare ordinarily not by faith and troth onely but by fowler oathes a great deale that yet never doubted of their salvation but are confident Christ died for them his blood hath been sprinkled upon their hearts Though the Scripture say expresly 1 Cor. 6.9 10. Neither fornicators nor wantons nor theeves nor drunkards nor raylors nor extortioners shall inherit the kingdome of God yet where have you any in Gods Church that are more confidently assured that have lesse doubt of their salvation than these men have But let God be true saith the Apostle Rom. 3.4 and every man a lyar Thou wilt one day find that the Lords testimonies against thee are very sure as the Psalmist calleth them Psal. 93.5 and that thine owne heart hath prophesied a lie unto thee that thou mightest perish as the Lord saith of them that prophesied peace unto the Iewes Ier. 27.10 I know thou art apt to alledge that thou hast repented and that thou dost believe in Christ and therefore thou hast the Word to build thy assurance upon But because neither thy faith nor thy repentance are according to the patterne according to the Word I may say of thy confidence thou reposest therein as Bildad doth of the hope of all hypocrites Iob 8.14 Thy hope shall be cut off and thy trust shall be as the spiders webb Lecture CXXIII On Psalme 51.7 Iuly 21. 1629. THE third and last signe whereby we may judge of our assurance and discerne whether God by his holy spirit hath sprinkled upon our hearts the bloud of his sonne and certified us that it was shed for us whether that assurance we seeme to have be of God or no is to be taken from the effects that this assurance hath wrought in us It is not possible for any man that knew before his owne wretchednesse by nature to be assured by Gods spirit that God hath so dearely loved him as to send his owne sonne to shed his bloud for him but this must needes worke a great change and alteration in him It must needs kindle in his heart an unfeined love to God Faith worketh by love saith the Apostle Galat. 5 6. As if he should say It cannot be idle but it is operative and full of vertue and the hand and instrument it worketh by is love It must needes make him that hath it desirous and studious to expresse his love to God by all meanes he can and to say with David Psalme 116.12 What shall I render unto the Lord Yea the deeper sense a man hath had of his owne sinne and wretchednesse before the more will his heart be inflamed with love to God when once hee feeleth the bloud of Christ sprinkled upon his heart by Gods spirit the more studious will he be to expresse his love by any duty hee is able to performe Mary had had many sins forgiven unto her and therefore she loved much as our Saviour saith Luke 7 47. she thought no service too base too much for her to doe unto Christ who had so dearely loved her Shee waâ—hed his feet with her teares and wiped them with the haires of her head as you may see verse 38. of that chapter The Papists blaspheme our Doctrine touching this certainty a man may have of Gods favour and say it tendeth to loosenesse of life and liberty But they speake of it by heare-say as strangers doe of a thing that they never knew or had experience of in themselves For the true assurance of salvation which the spirit of God hath wrought in any heart hath that force to restraine him from loosenesse of life and to knit his heart in love and obedience to God as nothing else hath in all the world It is certainly either the want of faith and assurance of Gods love or a false and carnall assurance of it that is the true cause of all that licentiousnesse and lewdnesse that raigneth in the world But to speake distinctly yet briefly of this point you shall see the effects that true assurance will worke both in the inward and outward man First True faith whereby wee receive and apply Christ unto our selves will purifie the heart as the Apostle speaketh Actes 15.9 It will worke a thorow change and reformation even in the hidden part This difference the Apostle observeth Hebr. 9.13 74. betweene the sprinkling of the bloud of the sacrifices upon the people by the Priest under the law and the sprinkling of Christs blood upon the heart by the spirit of God that sanctifieth to the purifying of the flesh saith he that is that made a man legally in the judgement of men cleane from all outward pollutions but Christs bloud being sprinkled by the spirit of God upon any heart will purge the conscience from dead works that is from all sins which as they deserve so will they certainly bring death eternall upon all that are not purged from them this saith he will purge the conscience from dead works to serve the living God There is certainly an admirable vertue in the bloud of Christ when it is once by the spirit of God sprinkled and applyed to the heart of any man it will purge and heale it from all the corruptions that were in it before Vnto you that feare my name saith the Lord Malachi 4.2 shall the sunne of righteousnesse arise with
healing in his wings This sunne did never arise and shine upon any heart but it brought an healing vertue with it See the proofes of this in foure particulars First This will soften the heart more and make it apter to mourne for sin then any other thing is able to doe I will powre upon the house of David and upon the inhabitants of Ierusalem saith the Lord Zach. 12.10 the spirit of grace and of supplications and they shall looke upon mee whom they have pierced and they shall mourne for him as one mourneth for his only sonne As if hee had said thus When the spirit of grace hath made a man able to see that his sins pierced Christ that Christs bloud was shed for his sins this will breake his heart and make him mourne and grieve more for his sins then for any other thing in the world Secondly this will make a man more afraid to sin to offend God then any other thing is able to do The children of Israel shall returne and seek the Lord their God and David that is Christ the sonne of David their King and they shall feare the Lord and his goodnesse in the latter dayes that is in the dayes under the Gospel saith the Prophet Hos. 3.5 As though he should say When Gods people have once by seeking found the Lord their God and Christ their King know him to be their God and their King and tasted of his marvellous goodnesse and love unto them this will make them ever after more fearefull to offend him then any other thing can possibly doe Thirdly This will breed in a man a greater delight in the word and meanes of grace a greater desire and appetite unto them then any other thing is able to doe As new borne babes desire the sincere milke of the word that yee may grow thereby saith the Apostle 1 Peter 2.2 3. if so bee that yee have tasted that the Lord is gracious As if hee should have said The man that knoweth the Lord is gracious and gracious to him and that hath also tasted the sweetnesse of this assurance of Gods speciall love to himselfe must needs desire and long after Gods word as much as ever babe did after the mothers breast Fourthly and lastly This will make a man more carefull in all his wayes to please God then any other thing is able to doe I have walked in thy truth saith David Psalme 26.3 and made conscience to doe and practise what thou teachest me in thy word and he had given this for the reason of it in the beginning of the verse For thy loving kindnesse is before mine eyes As if hee should say I know and am fully assured as if I saw it with mine eyes of thy loving kindnes and speciall favour towards me and that maketh me walke in thy truth And these are the effects that the true assurance will worke in the heart and inward man But secondly It will not rest there hee that hath it cannot content himselfe with the reformation of his owne heart and life hee cannot but declare openly and professe himselfe to bee Gods servant hee cannot but put forth himselfe to doe him all the service and honour that hee is possibly able to doe 1. For profession it is to be observed that those whom Gods spirit sprinkleth the blood of Christ upon whom he setteth this marke and seale upon he setteth it not upon their hearts only but upon their fore-heads also as you may read Ezek. 9.4 Rev. 7.3 so as those among whom they live may discerne and take notice that they are Gods people When once God hath said to any mans heart by his spirit as he doth to his people Esa 43.1 I have called thee by name thou art mine that man cannot choose but say to him againe as David doth Psal. 116.16 O Lord truly I am thy servant I am thy servant Nay what he hath heard in the eare as our Saviour speaketh in another case Matth 10.27 he cannot but preach on the house tops He cannot but declare and professe himselfe openly to bee Gods servant and one of his people Thus the Prophet Esa. 44.5 bringeth in the faithfull glorying in this open profession of their homage One shall say I am the Lords another shall call himselfe by the name of Iacob and another shall subscribe with his hand unto the Lord. As if he had said Every one shall be ready upon all occasions and by all meanes to declare himselfe to be one of Gods people of his Church and houshold And 2. for that care that all such have to doe God all the honour that possibly they can in the places and callings that God hath set them in wee have three notable examples The first is of Ioshuah as hee was the master of a family Who as he was a man that had obtained this particular assurance that God was his God God had said unto him Iosh 1.15 As I was with Moses so will I be with thee I will not faile thee nor forsake thee So doth hee professe not onely that hee would be Gods servant and at his command but that his whole family should be so too As for me and mine house saith he Iosh 24 15. we will serve the Lord. The second example is of Paul a minister and preacher of the Gospel Who when he had spoken of his marvellous diligence and faithfulnes in his ministery giveth this for the reason of it 2 Cor. 5.14.15 For the love of Christ constraineth us saith he because we thus judge that one dyed for all then were all dead we were all by nature dead and damned men and that hee dyed for all that they which live should not henceforth live to themselves but unto him which dyed for them and rose againe As if hee had said I that know I was a dead and damned man and that Christ dyed for mee to save and deliver mee out of that estate hold my selfe bound to doe him all the honour and service that I can by enlarging his kingdome and know I can never doe enough for him that hath done so much for mee as hee hath done The third and last example is of David a magistrate of whose noble resolution you may read Psal 1 18.28 Thou art my God and I will praise thee saith he thou art my God and I will exalt thee As hee was confidently assured that God was his God out of the aboundance of his heart his mouth speaketh thus once and againe so was he resolutely determined to improve his power and authority to the uttermost in standing for God and advancing of his honour Let us now make some application of this and examine our selves by this third and last signe and we shall find that the assurance of their salvation that most men glory in is vaine and counterfeite such as Satan or their owne deceitfull hearts not the holy spirit of God hath wrought in them Because they are so barren and
honour to God themselves The Lord upbraideth the Iewes with this as with a great sin Zach. 7.6 When ye did eat and when ye did drinke did ye not eat for your selves and drinke for your selves Why what fault was that may you say Whom should they eat and drinke for els but for themselves Yes the Apostle telleth you 1 Cor. 10.31 that whether we eat or drink or whatsoever we do we should do all to the glory of God that is eat and drink and sleep and recreate our selves that we may become the fitter to do God some honour in our places If we seek our selves only in all that we do if we live to our selves and die to our selves certainly we can never say that we are the Lords I might shew you heare how every Christian even the meanest and poorest may in this place gaine honour to God But I will tie my selfe to the methode I have already followed and instance onely in those three callings which I have given you examples of 1 the Master of the family 2 the Minister 3 the Magistrate and governour in the Common-wealth First Such as are masters of families have a great opportunity to honour God by reforming their families and planting religion in them Thus David vowed he would honour God and shew himselfe to be his servant Psal. 101.6 7. Mine eyes shall be upon the faithfull in the land that they may dwell with me As if he should say I will get me such servants as feare God if they be to be had in the whole land he that walketh in a perfect way he shall serve me He that worketh deceit and beareth a false heart and secret hatred to religion though he be not openly profane when I once know it shall not dwell in mine house Of this also Hezekiah speaketh Esa. 38.19 The living the living he shal praise thee as I do this day and who among the living hath best opportunity to praise honour God the father to the children shall make knowne thy truth As though he had said Parents by deriving religion unto their posterity may greatly honour God above others And therfore also we shal find this oft noted in the scripture that so soone as any became Gods people themselves they shewed themselves carefull that their whole families might be so too See an example of this in a meane man the Iailour of whom it is said Acts 16.34 He rejoyced that he with all his houshold beleeved in God Yea see an example of it in a weake woman Acts 16.15 Lydia was baptized and her houshold too Yea see an example of it in a souldier and great Captaine Acts 10.2 Cornelius feared God with all his house Yea see an example of it in a Magistrate and one that was in commission Acts 18.8 Crispus the chiefe ruler of the Synagogue beleeved on the Lord with all his house Lastly See an example of it in a Nobleman Ioh. 4.53 the Nobleman of Capernaum himselfe beleeved and his whole house And what shall wee say then of those men that professe confidently God is their God and they are his people and yet shew no care at all to honour God this way by reforming their families Nay it is held a great disgrace to a man to shew any care at all or endeavour this way If Ioshuah should have lived now and held that resolution which hee professed Iosh. 24.15 certainely he would have beene counted a ranke puritan amongst our gallants For a man of his place a master of so great a family to be so precise that he will keepe never a blasphemer never a whoremaster never a drunkard in his house what a base and unworthy speech would this be accounted in these daies Many professe themselves to be Gods servants but whether they of their family serve God or the divell it is all one to them so they serve their turne They like never the worse of a servant for being a common drunkard or whoremaster or blasphemer though hee dishonour God never so much so hee have any one quality whereby hee may bee usefull unto them That it may bee said now of the families of many a one that challenge as great interest in Christ as any of his people doe as the Holy Ghost speaketh of Babylon Revel 18.2 though in another sense they are become cages of every uncleane and basefull bird Secondly We that are Ministers may in our places greatly honour God above others and expresse our love to him I am glorified in them saith our Saviour Ioh. 17.10 In which respect Paul calleth the messengers of the Churches 2 Cor. 8.23 who were preachers as appeareth verse 18. the glory of Christ. And our Saviour biddeth Peter thrice Iob. 21.15 17. shew his love to him that way even by â—eeding his lambs and sheepe We can no way glorifie God so much as in winning soules unto him wee can no way expresse our love to Christ so much as by feeding his people with knowledge and understanding If it be the love of Christ that constraineth us to preach so diligently so painefully if we shew our selves in our ministery to be the friends of the bride-groome as Iohn speaketh Ioh. 3.29 we woo for him only and not for our selves we seek his honour only and not our selves we preach as we do not because we thinke this kind of preaching will gaine us more applause with the people but because we are perswaded this kind of preaching will feed them best and bee most effectuall to save their soules then may we by every Sermon we preach get further assurance to our selves that we are the Lords Otherwise if 1 either wee preach not 2 or we preach so unprofitably as we gaine God no honour by our preaching feed neither his sheep nor his lambs by our preaching or 3 if we do preach profitably yet we do it out of selfe-love we seek our selves in it not the Lord. Certainly we can have no assurance that Christ is ours how well so ever we can speake of Christ but when we have preached unto others as the Apostle speaketh 1 Cor. 9.27 our selves shall become cast awayes Thirdly and lastly Such as are Magistrates may in their places greatly honour God and that in some respects more then any other man When a number of foule sins whereby God was greatly dishonoured are mentioned the cause is oft assigned Iudg. 17.6 and elsewhere to be this that there was in those daies no King in Israel but every man did that which was right in his owne eyes And a Magistrate may by this shew himselfe to be the Lords and one that hath true assurance of his favour if he shew most zeale in executing justice upon such offences whereby God is most dishonoured God gave to Phinehas his covenant of peace that is an increase of comfortable assurance of his speciall favour as we read Num. 25.11 12. because he had shewed himselfe zealous for the Lord in punishing of filthy whordome And
and unchangable love yet to the elect they be though a man to whom these blessings come single and alone cannot ground any good assurance of Gods speciall love upon them yet the elect of God and such as find them sanctified unto them and themselves bettered by them have beene able to raise good assurance of Gods love even from them and have beene greatly confirmed in their faith and confidence in God by them By this I know saith David Psal. 41.11 that thou favourest me because mine enemy doth not triumph over me Even by a temporall deliverance he had received from the practises of Saul he gathered assurance that the Lord loved him And Psal. 18.19 He delivered me because he delighted in me So Iacob telleth his brother Gen. 33.10 that in the strange alteration he found in him and in the great kindnesse hee received from him he saw the face of God that is the loving countenance of God towards him Thou that fearest God maist certainely confirme thy selfe much in the assurance of Gods love even by calling to mind the manifold experiments thou hast had of Gods goodnesse towards thee even in these outward things from thy youth up hitherto Nay I will say more The observation of the common goodnesse that God sheweth unto all men yea even unto all his creatures may help thee much that desirest to feare God to grow assured and confident of his speciall love unto thee Your heavenly father saith our Saviour to his Disciples Matâ—h 6.26 feedeth the foules of the aire and are not ye much better then they Thus David from the consideration of this common goodnesse of God to all the creatures falleth into an admiration of his goodnesse to his people Psal. 36.6 7. Thou preservest both man and beast How excellent is thy loving kindnesse ô God Therefore the children of men put their trust under the shadow of thy wings As if he had said Therefore the children of men poore sinners are apt to put their trust in thee and grow confident of thy speciall love towards them because they seeing how good thou art to all thy creatures conclude thereupon that thy loving kindnesse towards such as desire to feare thee must needs bee excellent So having spoken at large Psal. 107. of the providence and goodnesse of God towards all men he inferreth verse 42 43. The righteous shall see it and rejoyce they shall take comfort even in this And hee giveth the reason in the next words Who so is wise and will observe these things that is the goodnesse of God that appeareth in the ordinary passages of his providence towards all men even they shall understand the loving kindnesse of the Lord that is to say towards righteous men towards such as feare his name But then secondly I answer That though the observation of Gods goodnesse to us in outward things may helpe us much this way yet the experiments wee have had of his goodnsse to us formerly in spirituall things will doe it much better If thou hast had experience formerly that God hath beene gracious to thee in thy spirituall desertions and tentations by delivering thee out of them and giving thee victory over them by giving thee much comfort in prayer and in the Word thou mayst from thence gather a comfortable assurance of his speciall love much better then by any outward blessing that ever thou receivedst from God See how David did ground his assurance and confidence upon this Heare me when I call saith he Psal. 4.1 ô God of my righteousnesse thou hast enlarged me when I was in distresse have mercy upon me and heare my prayer and thereupon inforceth verse 3. The Lord wiâ—â— heare me when I call upon him He was confident God would returne to him againe and give a gracious answer unto his prayer because he had had experience that God had formerly when he was in like distresse enlarged his heart and given him much comfort in prayer So Psal. 22.21 Save me from the Lyons mouth for thou hast heard me from the hornes of the Vnicornes The experience he had had of Gods power and goodnes formerly in the like tentation giveth him assurance of help in this also So Ps. 27.9 10. Hide not thy face from me saith he put not thy servant away in anger Thou hast beene my helpe in such like distresses as I am now in leave me not neither forsake me ô God of my salvation And see in the next verse the confidence he grew unto upon this experience When my father and my mother forsake me then the Lord will take me up Let us learne therefore beloved to take notice of and observe all the speciall favours of God and experiments we receive of his love from time to time Yea let us labour to remember them to keepe a register of them and to repeate them oft to our owne soules Consider how great things God hath done for you saith Samuel to the people 1 Sam. 12.24 Yea wee should call upon our hearts as David doth Psal. 103.2 Blesse the Lord ô my soule and forget not all his benefits Gods people have beene so carefull to keepe in remembrance Gods speciall favours that they have used to give names to persons and places and times of purpose to helpe their memories in this case Hannah called her sonne whom she had obtained by prayer Samuel begged of God 1 Samuel 1.20 that so oft as she heard him named she might be put in remembrance of the respect God had had to her prayer Abraham called the place where God had spared Isaak and provided another sacrifice in his roome Iehovah-jireh God will provide Gen. 22.14 that he might never forget that experiment he had had of Gods gracious providence Iacob changed the name of Luz into Bethel the house of God Gen. 28.19 that he might ever remember how graciously and comfortably God had revealed himselfe to him in that place Iehosaphat and Gods people that they might never forget the marvellous comfort they had received from God after a generall fast in a strange deliverance from an invincible army of the Ammonites and Moabites and Edomites 2 Chron. 20.26 called the place where they met together to praise God for this mercy the valley of Berachah that is the valley of blessing So Mordecai and Gods people to keepe in perpetuall remembrance another marvellous deliverance which they had obtained by fasting and prayer from the conspiracy of Haman did not only keep those daies which he according to the counsell of his judiciall astrologers and magicians found to be the most lucky and fit daies for to put the decree against the Iewes in execution as daies of rejoycing every yeare but called them also the daies of Purim as you may read Est. 9.26 They would have the Lords defeating of Hamans lottery and magicke never to be forgotten Certainely these examples are written to teach us that we who have received the like blessings from God who have had
Iohn 16.2 and whosoever killeth you will thinke he doth God service And unto Peter he saith Iohn 21.18 When thou shalt bee old thou shalt stretch forth thy hands and another shall gird thee and carry thee whither thou wouldst not Shall wee thinke his meaning was this Thus and thus will God correct and punish you for your sins Or were any sinnes that ever they committed the cause whereby God was moved to bring them to these afflictions No verily for hee telleth them all Matth. 10. â—2 that these things should befall them not for their sins but for his names sake And in speaking so to Peter hee signified to him by what dâ—ath hee should glorifie God as the Evangelist saith Iohn 21.19 The cause why Peter dyed so violent and shamefull a death was not any sinne of his but that hee might so glorifie God Secondly Neither are those afflictions that God inflicteth upon the faithfull for their sins properly to be accounted and called punishments but fatherly chastisements and corrections onely For all punishments to speake properly that God inâ—licteth upon any for sinne are curses and fruits of his wrath wherein hee seeketh not the good of the party that is punished but the glorifying of his owne justice upon him and satisfying his most righteous law as the judge doth in condemning and executing of malefactors In which respect also all Gods punishments are called evill things I make peace and create evill saith the Lord Esay 45.7 And shall there be evill in a city saith the Prophet Amos 3.6 and the Lord hath not done it But 1. all the afflictions of the faithfull are unto them blessings and not curses Blessed is the man whom thou chastenest ô Lord saith the Prophet Psalme 94 1â— and Iames 1.12 Blessed is the man that endureth tentation Blessed are yee when men shall revile you and persecute you rejoyce and be exceeding glad saith our Saviour Mat. 5.11 12. 2. They are fruits of his speciall love to them and not oâ— his wrath Whom the Lord loveth saith the Apostle Heb. 12.6 he chasteneth and scourgeth every son whom he receiveth As many as I love I rebuke chasten saith our Saviour Rev. 3 â—9 3 He seeketh their good in it and not their destruction or the satisfying of his law and glorifying of his justice upon them We know saith the Apostle Rom. 8.28 speaking there specially and purposely of the afflictions of the faithfull that all things worke together for good to them that love God When wee are judged saith the Apostle 1 Corinthians 11.32 wee are chastened of the Lord that wee should not be condemned with the world Every father usually in correcting his child seeketh nothing but his good in it Thou shalt beat him with the rod saith Salomon Proverbes 23.14 and shalt deliver his soule from hell He would not beate him but to doe him good But howsoever mortall parents faile oft in this they correct their children sometimes in a rage without respect to their good our heavenly father never doth The fathers of our flesh saith the Apostle Hebrewes 12.10 chastened us after their owne pleasure but hee for our profit that wee might bee partakers of his holinesse Yea if hee could procure their good their repentance their holinesse their keeping of them in awe and so from perishing any other way so well he would never scourge nor afflict them at all Behold I will melt them and try them saith the Lord Ieremy 9.7 for how shall I doe for the daughter of my people As if he had said How should I else keepe them from perishing how should I bring them to heaven if I should not deale thus with them And many of Gods people have beene able to say with David Psalme 119.71 from their owne experience It is good for me that I have beene afflicted Perijssem nisi perijssem I have received more good by my affliction then by any other thing in the world And thus have I answered this first objection that notwithstanding all the afflictions the faithfull endure in this life yet the pardon that Christ hath purchased for them by his bloud is most full and absolute they are perfectly discharged by it not onely from all their sins but also from the whole punishment that was due to them for sin But then it may be objected secondly If so soone as ever we be purged with hysope so soone as ever the bloud of Christ is applied to us by the spirit of God we be made perfectly cleane from all our sins as we have beene taught what need we and why are we commanded to pray daily unto God for the forgivenesse of oâ—r sinnes as our Saviour teacheth us to do Mat. 6.12 Have wee so full and absolute a pardon and yet must we sue and seeke for it all the daies of our life To this I answer Yes verily though Christ hath by his bloud purchased for us a most full and generall pardon yet must we sue to God for the forgivenesse of our sins every day First In respect of our sinnes formerly committed Remember not the sinnes of my youth nor my transgressions saith David Psalme 25.7 And ô remember not against us cryeth the Church Psalme 79.8 out former iniquities Which though the Lord hath forgiven and wee doe in some measure beleeve that they are forgiven yet our faith is so weake that wee have need to pray daily for increase of assurance of the forgivenesse of them David upon his repentance obtained a full and generall pardon from God of all his sinnes and hee did doubtlesse beleeve it to bee so for it had beene strange infidelity for him not to beleeve that which the Prophet of the Lord in the Lords name did so expressely and directly pronounce unto him 2 Sam. 12.13 The Lord hath put away thy sin thou shalt not die and yet because this faith of his concerning his pardon was but very weak he prayeth oft in this Psalme for pardon most earnestly ver 2 9 14. So that in this first respect our daily prayer for forgivenesse is no other in effect then that which the Apostles make Luk. 17.5 Lord increase our faith our assurance of pardon Secondly In respect of our present and daily sins For the best man that is falleth every day and oft every day into new sins And in respect of them yea even of the least of them we have need to renew our suit unto God for pardon every day As David doth Psal. 19.12 Clense thou me from secret faults What needs that will you say seeing the bloud of Christ once applyed by faith cleanseth us from all our sinnes as the Apostle speaketh 1 Ioh. 1.7 past and present and future too and when God pardoneth sin he pardoneth all at once To this I answer That though in respect of God and of the merit of Christs bloud so generall a pardon be purchased and given yet in respect of us in respect of the benefit
onely cause of all the evills and miserie that can befall a man In them all it may bee said as the Church speaketh Lamentations 3.39 Man suffereth for his sinne 2. Sinne is the onely thing that maketh all miserie to bee miserie indeed all crosses and afflictions so intolerable to us as they be Ieremy 8.14 The Lord our God hath put us to silence and given us water of gall to drinke because wee have sinned against the Lord. The sting of death is sin saith the Apostle 1 Corinthians 15.5 6. Neither poverty nor sicknesse nor death it selfe could sting and paine us as they doe if our sinnes were pardoned 3. If all the crosses and miseries of the world should fall upon us the burden and bitternesse of them could not bee so intolerable unto us nor torment us so much as our sinne will doe when God shall charge it upon us O that will bite like a serpent saith Salomon who spake this from experience too Prov. 23.32 and sting like an adder A wounded spirit saith he Proverbs 18.14 who can beare 4. Lastly Sinne and nothing but sinne separateth betweene God and us Your iniquities saith the Prophet Esay 59.2 have separated betweene you and your God and your sinnes have hid his face from you that hee will not heare You see then how sound a ground of true comfort this is and how just cause every humbled soule hath to rejoyce in Christ in respect of this first benefit wee receive by him that through him our sinnes are pardoned that the bloud of Iesus Christ hath cleansed us from all our sins As the Apostle speaketh 1 Ioh. 1.7 And for the second of those benefits which every true beleever receiveth by Christ see also how just a cause of comfort it is to every afflicted soule Esay 61.10 I will greatly rejoyce in the Lord saith the true beelever my soule shall bee joyfull in my God for hee hath cloathed mee with the garments of salvation hee hath imputed and given unto mee the perfect holinesse and obedience of my blessed Saviour and made it mine hee hath covered mee all over from top to toe with the robe of righteousnesse as a bridegrome decketh himselfe with ornaments and as a bride adorneth her selfe with her jewells Great is the comfort that the soule of a Christian findeth in that inherent righteousnesse which God by his spirit hath wrought in him though it bee so poore and unperfect and maimed and slained as it is When he can find that he hath been able to pray or to confesse and mourne for his sinne or to do any other service to God with an honest and upright heart O what a comfort it is unto him And certainly if Christians did thinke well of this it would make them looke better to their hearts when they performe good duties and take heed of slubbering them over it would make them carefull to performe spirituall duties spiritually The people rejoyced saith the Holy Ghost 1 Chronicl 29.9 for that they had offered toward the building of Gods house willingly because with a perfect heart they had offered willingly to the Lord. And our rejoycing is this saith the Apopostle 2 Cor. 1.12 even the testimony of our conscience that in simplicity and godly sincerity not in fleshly wisdome but by the grace of God we have had our conversation in the world And it is joy saith Salomon Proverb 21.15 unto the just man to doe judgement As if he had thus said He joyeth not so much in all the gaine that he getteth by his trading his buying and selling and dealings with men as he doth in this that his conscience beareth witnesse with him that he hath dealt justly with all men he hath gotten it justly whatsoever he hath But if this poore and imperfect righteousnesse that is in us will yeeld us such comfort how just cause of comfort and rejoycing hath every true believer in this that he hath another manner of righteousnesse than this is the perfect righteousnesse of Christ Iesus is his Iob saith of his inherent righteousnesse whereby hee had beene so rich in good workes so abundant in the workes of mercy to all that stood in need of him Iob 29.14 that he put on his righteousnesse and it cloathed him my judgement saith he this care I had to deale justly and uprightly with all men was as a robe and a diademe unto me And a goodly garment and robe doubtlesse that was As comely apparell is knowne to set forth much and adorne the person of a man O that men and women specially knew not this too well O that by their pride in this by their over-much care to adorne and decke their bodies this way they did not make both their bodies and soules loathsome unto God as comely apparell I say if it be used in sobriety and moderation doth much set forth and adorne the body in the eye of man so doe those graces of the Spirit that Iob speaketh of even our inherent righteousnesse much more beautifie and adorne us in the eye both of God and man Be ye cloathed with humility saith the Apostle 1 Pet. 5.5 to all Christians As if he had said That is a goodly garment a goodly robe for any Christian to weare And speaking of Christian women he saith 1 Pet. 3.3 4. their adorning should not be that outward adorning of plaiting the haire no nor of cutting and shearing it would he have said if he had lived to see the fashions of these dayes nor in wearing of gold or jewels saith he nor in putting on of any apparell Why how then should a Christian woman dresse and decke her selfe will you say Surely with the ornament of a meeke and quiet spirit saith he which is in the sight of God of great price Grace is a goodly garment certainely But if this garment of inherent righteousnesse that hath so many spots and rents in it will adorne us so much if that be so much to be joyed in what a beauty and glory is that which the Lord our God hath put upon us wretched sinners in cloathing us with the robe of Christs righteousnesse In that he hath not onely taken from us our owne filthy garments as he did from Iehoshua Zachary 3.4 but cloathed us with change of raiment with a righteousnesse sufficient and more than sufficient to make us comely and beautifull in his eyes In graunting to us that wee should bee arrayed in that fine linnen cleane and white as wee heard the last day out of Revelation 19.8 This robe the Lord hath put upon thee beloved I speake to the poorest to the weakest of all Gods servants that heareth me this day this perfect righteousnesse of Christ is thine O that thou hadst eyes to see thy happinesse in this O that thou hadst an heart to be affected with it and rejoyce in it as thou oughtest to doe Great was the glory of man in his first creation and in that righteousnesse wherewith hee was cloathed
righteousnesse And this is that that I desire to exhort and perswade both my selfe and every one of you that you would be of the same mind that blessed Paul was of account of Christ as he did account of him labour as he did to win Christ and make him our own strive that we may be found in him covered and clothed in the robe of his righteousnesse And for the better enforcing of this so necessary an exhortation I will 1. Give you some Motives that may be forcible and effectuall to provoke and quicken your appetite unto Christ and to move you to hunger and thirst after him and his righteousnesse 2. Because nothing doth so much dull and deaden mens appetite unto Christ and keepe them from hungring and thirsting after him as doth this perswasion that they have him already sure enough they have already fed sufficiently upon him I will therefore shew you some Signes and notes out of Gods Word how this may be knowne 3. Lastly I will direct such as would faine win Christ as doe indeed hunger and thirst after him and his righteousnesse what Meanes they should use to get him and make him their own And for the Motives I will give you they are foure principally First Consider how wofull thy case will be when extreame affliction or death shall seize upon thee if thou be not in Christ if thou have not gotten this robe of righteousnesse before that time come Consider I say distinctly of this point First Certaine it is we shall not alwaies live in health and peace and prosperity as we now doe but a change will come affliction will come and cannot be avoided Man is borne unto trouble saith Eliphaz Iob 5.7 as the sparks flie upward Yea death will come certainely and cannot be avoided It is appointed saith the Apostle Heb. 9.27 decreed unto men unto all men that they shall once die Secondly How soone affliction and death will come or how suddenly no man can tell Man knoweth not his time saith Salomon Eccl. 9.12 as the fishes that are taken in an evill net and as the birds that are caught in the snare while they think least of it and are skipping and eating their meat securely so are the sonnes of men snared in an evill time when it falleth suddenly upon them Thirdly In what kind or measure any of us shall bee afflicted or by what kind of disease or death any of us shall end our daies is also most uncertaine to any of us and knowne onely to the Lord. The cup of affliction is in the hand of the Lord saith David Psalme 75.8 and it is he that mixeth and tempereth and poureth it out also as seemeth good unto him Fourthly The naturall and ordinary effect of extreame affliction is to awaken the conscience how sleepy or dead soever it had beene before And it will then bring a mans sins into his remembrance and the judgement that he is to goe unto When men are bound in setters saith Elihu Iob 36.8 9. and holden in the cords of affliction then hee showeth them their worke and their transgressions that they have exceeded in As if hee should say Then his manner is to set their sins in order before them and all the foule circumstances whereby they may bee aggravated See an example of this in Gods owne people When Iosephs brethren saw themselves taken for spies in Egypt and so in present danger of death Genesis 42.21 the sinne that they had committed against their brother many yeeres before came as fresh into their remembrance and lay heavy upon their conscience as if it had beene but newly done See also an example of this even in an heathen man When Adonibezek was in extreame paine and misery and saw he must dye then commeth his sinnes into his remembrance Iudges 2.7 Threescore and ten Kings having their thumbs and their great toes cut off saith hee gathered their meate under my table as I have done so God hath requited mee I know well that affliction nor sicknesse nor the grisly visage of death it selfe doth use to awaken the conscience of every man some through the fearefull judgement of God goe to hell in a sleepe The Lord hath powred upon them as the Prophet speaketh Esay 29.10 the spirit of dead sleepe and hath closed their eyes But yet this is the ordinary effect of extreame affliction and that that every one of us must looke for when the evill day shall come upon us our consciences will put us in mind of our sinnes as you see yea it will put us also in mind of the judgement we must goe unto and ever be ringing that in our eares that Salomon speaketh Ecclesi 11.9 Know thou that for all these things God will bring thee into judgement Fiftly If a man have not gotten faith and comfort in Christ before then he is in danger through extreamity of anguish and feare to be made utterly uncapable and unfit to receive comfort by him then though the best of Gods servants use their uttermost skill and endeavour to offer Christ and his merits unto them and to give them comfort in him When Moses came from God to the children of Israel with a most comfortable message it is said Exodus 6.9 they could not hearken unto him for anguish of spirit and for crueâ—l bondage Sixtly and lastly The man that is then without Christ without any assurance that hee is his must needs be in a most wofull estate For hee can have no hope of mercy from God For Christ is our onely hope as the Apostle calleth him 1 Tim. 1.1 And they that are without Christ have no hope saith hee Ephes. 2.12 O then let us count it our wisedome to seeke without delay to make Christ our owne before the evill day before death do seaze upon us This Motive the holy Ghost oft useth to rouze wicked men out of their carnall security And what will yee doe saith he Esay 10.3 in the day of visitation To whom will yee flye for helpe And Ieremy 13.21 What wilt thou say when hee shall punish thee Shall not sorrowes take thee as a woman in travaile And so may I say to you all beloved though you can be quiet and comfortable enough now in the dayes of your health and peace without Christ without all assurance that he is yours how will you do for comfort when affliction and death shall come What comfort can you have then without you have him made sure unto you Psal. 2.12 Kisse the Son lest he be angry and ye perish from the way when his wrath is kindled but a little Blessed are all they that put their trust in him On the other side The man that is in Christ and hath through him gotten his pardon and made his peace with God and that is cloathed with the robes of his righteousnesse may bee comfortable in the greatest affliction and even in the houre of death The raine descended saith our Saviour Matth
to everlasting confusion Cain had a greater portion of them then Seth and Esau then Iacob And what comfort can a man have in such fruits of Gods love as these are What comfort can the traitour take in that goodnesse of the King that being apprehended hee giveth order that hee may have a faire and good lodging in the tower and a good diet too till matters be ripe and ready for his arraignement and execution No no he taketh small comfort in all this nothing will assure him of the Kings mercy and love till his pardon bee brought him So may I say of all these outward blessings thou canst have no sound comfort in them till thou have Christ and hast through him gotten the pardon of thy sinnes These are indeed fruits of Gods common love but these are no fruits or signes of Gods speciall or everlasting love of that love that he beareth to them whom he meaneth to save eternally No man knoweth either love or hatred by any thing that is before him saith Salomon Eccl. ◠1 A man cannot argue God loveth him with his speciall love because he enjoyeth these things nor that God hateth him because he wanteth them And it is not that common but this speciall and everlasting love of God onely that we are to make reckoning of and to take comfort in In this was manifested the love of God towards us saith the Apostle 1 Ioh. 4.9 10. because that God sent his onely begotten Sonne into the world that we might live through him Herein is love not that we loved God but that he loved us and sent his Sonne to be the propitiation for our sinnes If thou canst say God hath given Christ unto thee and to thee an heart to receive him then thou maist be bold to say God loveth thee indeed But thou canst never say God loveth thee indeed till thou be in Christ. He is called the Sonne of his love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.13 He hath made us accepted in the beloved saith the Apostle Eph. 1.6 As if he had said He loveth us for his sake and he loveth none but for his sake and with respect unto him onely And what good will it do thee to have all the world if thou have not Gods love What comfort canst thou take in any thing thou hast if God have not given it thee in his love Now on the other side that this Motive may have the more force in thy heart consider what a happinesse it is for a man to be in Christ even in respect of these outward things The true believer and he that knoweth Christ is his may take great comfort even in these outward and common blessings of God God giveth to him saith Salomon speaking of these things Eccles. 2.26 that is good in his sight reconciled to him in Christ and justified before him wisdome and knowledge and joy He joyeth even in these outward blessings he useth them with joy and comfort In which respect it is said by David Psal. 37.16 that a little that a righteous man hath is better than the riches of many wicked men Have he little or have he much he hath more comfort in that he hath than any wicked man in the world can possibly have For First That that he hath is his owne he hath the highest title unto it All things are yours saith the Apostle 1 Cor. 3.21 23. and ye are Christs In giving Christ unto us how shall he not with him also freely give us all things saith the Apostle Rom. 8.32 Secondly He shall have good of that he hath it shall do him good and no hurt it shall not hinder his happinesse it is sanctified unto him The blessing of the Lord it maketh rich saith Salomon Proverb 10.22 and he addeth no sorrow with it As if he had said He that hath wealth with Gods blessing shall have no cause to repent him another day that he lived so prosperously Thus God promiseth his people that are in covenant with him Deut. 30.9 The Lord thy God will make thee plenteous in every worke of thine hand in the fruit of thy body and in the fruit of thy cattell and in the fruit of thy land for good for the Lord will rejoyce over thee for good as he rejoyced over thy fathers Marke how the Lord doth not onely promise unto his people these outward things that he would increase them in their children and in their estates but that he promiseth them also and repeateth this promise twice in this one Verse that he would give them these things for their good they should have good of them they should receive good and no hurt by them To have the things is nothing unlesse we have them with the blessing unlesse God give us good of them When the Apostle had said 1 Tim. 4.3 5. that God hath created all meat to be received with thankesgiving of them that believe and know the truth he addeth in the next words that every creature of God is good As if he had said To the believer all Gods creatures are good and to none but him and he giveth this reason For it is sanctified saith he by the word and prayer As though he should say When Gods creatures are sanctified unto us when we have a holy use of them and are made the better by them then are they good to us and not els and to the true believer they are sanctified and to none but him Thirdly and lastly Whatsoever the true believer he that is in Christ hath in these outward things he hath it in Gods love and therefore he may well take comfort in it We are wont to say that an hearty welcome is the best cheere that any friend can make us Though our fare be but meane yet if we can find we have it with a good will and that our friend is glad of us and thereby we discerne that he doth unfeignedly love us this we esteeme of more worth than the best cheere in the world this maketh the homelyest fare most sweet and acceptable unto us And certainely it is much more so in this case When a man once knoweth he hath Gods love and that that which God hath given him be it little or much is given to him in love O this giveth a most sweet and pleasant relish to all Gods blessings that we do enjoy this maketh a man to take true and solid comfort in them Thus Iacob speaketh of his children Genesis 33.5 These are the children that God of his grace hath given unto thy servant and Verse 11. of his cattell Because God hath dealt graciously with mee and because I have enough Hee tasted Gods speciall love unto him even in these things I told you even now that no unbeliever can take any sound comfort in any of Gods outward blessings because hee cannot conclude from thence that God loveth him with a speciall love but though he cannot he that is in Christ may These common
things are to him pledges of Gods speciall and eternall love and therefore are they sweeter unto him than they can be unto any other man By this I know thou favourest me saith David Psal. 41 1â— because mine enemy doth not triumph over me Was this such a token of Gods speciall favour toward him Why God hath done thus much for many a wicked man he hath graunted temporall deliverances from their enemies to many a one whom he did never beare any speciall favour unto Well though this be so yet to David this was a strong argument of Gods speciall favour he relished Gods love in it And that made this temporall blessing so sweet unto him that made him take such joy and comfort in it as we may see he did by his breaking forth into so hearty and patheticall a thanksgiving for it Verse 13. Blessed bee the Lord God of Israel from everlasting to everlasting Amen and Amen Hee respected the minde and affâ—â—tion of the giver toward him more than of the gift it selfe a great deale And that is the cause why the true believer can rejoyce more in and give God thanks more heartily for his meat and drink and for all other of Gods common mercies than any other man can do O that wee could believe that that hath beene said for this second Motive and lay it to our hearts It is a lamentable thing to see how all men dote upon these outward and common blessings of God how light account they make of Christ in comparison of them They thinke they can never spend time enough in seeking after them The sixe dayes that God hath allowed them to spend for the most part that way saving onely a small portion of every day for a morning and evening sacrifice to be offred unto him are not sufficient but they must also rob the Lord of his Day and spend part of that that way too O the toyle and labour that men willingly and gladly take for the getting of these things For this men will rise up early and sit up late and eat the bread of sorrowes as the Prophet speaketh Psalme 127.3 And on the other side alas how little time are men willing to spend how little labour and diligence do men use to get Christ. Nay the maine cause why Christ is so lightly esteemed of why he is so little sought after is the high esteeme men make of these common blessings if they have them they think themselves happy though they want Christ and miserable if they want them though they should have never so good a portion in Christ and his merits If thou mark well the parable of the guests that were invited unto the great supper Luke 14.18 thou shalt find that the onely thing that made them set light by that great mercy that was offered them was the respect they had to their worldly profits and pleasures They had some-what els to doe then to come to that feast they had other matters matters of their profit and matters of their pleasure which it more concerned them to looke after then after Christ. O that men would see their folly and madnesse in this 1. These things can stand thee in no stead in the evill day nor yeeld thee any comfort then when thou shalt stand in most need of comfort That which Salomon saith of riches Proverbes 11.4 that they availe not in the day of wrath may bee said also of all other outward blessings Nothing but Christ will yeeld thee comfort then 2. For the present thou canst take no sound comfort in them as thou hast heard now 3. Thy preferring of these base things in thy mind and affection before Christ and prising them above him is an high contempt done unto him A goodly price may I say of you as hee did of the Iewes Zachary 11.13 that I was prised at of them 4. Remember the fearefull sentence that was given of them that did as thou dost that out of respect to their profits and pleasures neglected to come to the supper when they were invited Luke 14.24 I say unto you saith the Lord that none of those that were bidden shall taste of my supper It seemeth they neglected the time and offer of grace that the Lord of the feast had made unto them out of this conceit that the Lord that by his servants invited them now to that supper was so bountifull and kept so good a house that though they did not come then they might come soone enough on the morrow or some other day when they had nothing els to doe and find good cheere enough left to serve their turne as no doubt most men conceit God is so mercifull and Christ is so easy to bee had as that any time will serve if it bee but halfe an houre before they die when they can follow their profits and pleasures no longer to seeke after Christ. But marke how these guests were deceived because they came not then when the Lord invited them and specially because they neglected to come upon this ground that they thought their profits and pleasures were more worth more to bee regarded then any of the dainâ—ies that they might feed upon at that feast therefore the Lord vowed that none of them should ever tast of his supper And surely it is much to be feared that as many of you specially of you of this Towne doe match these guests in their sinne so you doe also match them in their punishment and that the Lord hath already passed this dreadfull sentence upon you None of these whom I have so often and so long invited to come to my supper to receive Christ and all his merits in those meanes of grace that I have offered unto them and that have all this while neglected and despised this mercy of mine shall ever tast of my supper shall ever feed upon Christ or receive true comfort by him while they live Lecture CXXXIII On Psalme 51.7 Novemb. 24. 1629. THe third Motive that may perswade us to seeke without delay and labour to find that wee are in Christ that we are fully and perfectly justified in Gods sight through him is this That we can have no true comfort in any goodnesse that seemeth to be in us till we know our selves to bee in Christ. This Motive is in this respect necessary to bee insisted upon because nothing hath more force to dull our appetite unto Christ and keepe us from seeking comfort in him then that contentment and comfort we find in some goodnesse that wee thinke is in our selves Great is the contentment that men find in the outward and common blessings of God and great force there is even in that as we heard the last day to keepe men from hungring and thirsting after Christ. But the comfort and content a man taketh in the least goodnesse that he findeth in himselfe is farre greater and he is apt to blesse himselfe more in that then in any outward blessing
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
God The â—ncense which they offered was an abomination unto him as the Lord speaketh Esa. 1.13 14. their new moones and their sabbaths and their solemne assemblies all good things in themselves commanded of God his soule hated they were a trouble to him he was weary to beare them Yea the more good things the hypocrite doth the more odious he maketh himselfe unto God The hypocrites in heart saith Elihu Iob 36.13 not the grosse hypocrites onely and such as whose life discovereth them to be so but the most close and secret ones if their hearts bee false and unsound heape up wrath Yea in some respects certainely his case is more wofull then the case of the most profane man both in this life and in the life to come also How can this be will you say can the profane mans case be worse then the hypocrites both in this life and the life to come also as you have taught us now and yet the hypocrites case be worse then his both in this life and in the life to come Are not these propositions directly contradictory and therefore impossible that both of them should be true I answer No. But as the sinnes of the one are in one respect greater and in another lesser then the sinnes of the other are so the Lord in the infinitenesse of his wisedome and power can and will make this possible which to our shallow understandings seemeth to bee most impossible And this wee are sure of that both these propositions that seeme so contradictory are undoubtedly true because God hath in his word taught us both What he hath said touching the open prophane man you have heard before and that the hypocrites case is in some respects worse then the state of the most prophane man both in this life and in the life to come is evident by these two proofes First in this life he is hardlier brought to the sight of his sinne and to repentance for it without which there is no possibility of salvation then the prophane man is The Publicans and Harlots goe into the kingdome of God before you saith our Saviour to the Pharisaicall hypocrites Matth. 21.31 See an example of this also in Iudas And secondly In the life to come because they have sinned against greater meanes and against greater light they shall receive the greater damnation as our Saviour speaketh Mat. 23.14 It shall be more tollerable for the land of Sodom a farre more prophane people then they were in the day of judgement then for thee saith our Saviour unto Capernaum Matth. 11.24 In which respect we shall finde there is no one sinne that our Saviour did more bitterly inveigh nor denounce more woes against then he did against hypocrisie and though the Pharisees were guilty of many other foule sinnes as appeareth by that which our Saviour saith of them Matth. 23.3 Yet he taxeth them for no sinne so much as for their hypocrisie Matth. 23.13 and in many other places So that to conclude this point I must say unto you all as our Saviour spake unto his Disciples first of all in a mighty audience Luk. 12.1 Beware yee of the leaven of the Pharisees which is hypocrisie As if he had said yee that are the Disciples of Christ and professe Religion above all other men and above all other sinnes beware yee of hypocrisie content not your selves with any good things that bee in you with any good things that yee doe that you love the word that you use to pray that you observe the Sabbath that you hate popery and all will worship that you are strict in the smallest things but take heed that you doe these things in truth and soundnesse of heart remember that hypocrisie is the leaven of the Pharisyes it will make all that you doe sowre and unpleasing unto God Alas will you say wee know this is most true but how shall wee know whither wee be hypocrites or no If the hypocrite may goe so farre as you have taught us out of Gods word he may we see just cause to feare we are no better then hypocrites And I know well that some of you that are freest from hypocrisie ever since you heard me prove how farre the hypocrite may goe have longed much to heare this how the true Christian may be distinguished and knowne from the hypocrite in these things and what it is wherein he goeth further then any hypocrite in the world can goe Now to give satisfaction to these good soules First of all I say that this is a good signe thou art no hypocrite because thou art so fearefull least thou shouldst be one because thou art so desirous to get good evidence to thy selfe that thou hast more in thee then an hypocrite can have To feare our selves least our hearts should be unsound is part of that poverty of spirit of which our Saviour saith Matth. 5.3 that they are blessed that have it in them David suspected his heart to be unsound when he prayed as he did Verse 10. Create in mâ—e a cleane heart ô Lord and renew a right spirit within me And so did all the elect Apostles when Christ having told them that one of them should betray him there was a false hypocrite among them every one of them was exceeding sorrowfull and cryed to him Matth. 26.21 22. Lord is it I But secondly I will for your further satisfaction give you some notes whereby you may discerne whither you be hypocrites or noe And I will go no further for them then to these very examples I instanced in for the five good things which I told you have beene found in some hypocrites I will shew you plainly what the things were wherein they though they went so far were defective and did bewray the falshood and hypocrisie of their hearts And when in the hearing of them you shall finde your selves and that goodnesse that is in you free from these defects from these notes of hypocrisie which the Holy Ghost hath observed to have beene in them not from one or two of them but from them all you may be able confidently to conclude unto your comfort that certainly you are no hypocrites you shall be easily able to judge of the soundnesse or unsoundnesse of your owne hearts The defects that were in the goodnesse of these men whereby their hypocrisie was discovered were five principally First some of them when they seemed to have most goodnesse in them and made greatest shew of it they lived in grosse sinnes neverthelesse Take a proofe of this in the example of those hypocrites that I told you were so given to prayer They made many prayers as the Prophet speaketh of them Esay 1.15 they used to pray often yea they did spread forth their hands in prayer and seemed to pray with great zeale and fervency of spirit but their hands were full of bloud As if he should say they were savadge bloud-suckers and most cruell oppressours of poore
singing of Psalmes we must looke to this wee must sing unto the Lord Ephesians 5.19 Wee must make a melody in our hearts to the Lord. As if hee had said Wee seeke in that duty not to please our selves or others but the Lord. And that which hath beene said of the Sacrament and of preaching and of singing of Psalmes must bee understood likewise of hearing the Word and of prayer and of every other good duty wee performe either of the first or second table if our hearts bee upright wee must doe it as unto the Lord the maine intent and purpose of our heart in doing of it must bee to please the Lord and approve our selves unto him So the Apostle telleth servants that in doing their service unto their masters Ephesians 6.5 7. they must doe it as to Christ as unto the Lord. And verse 9. hee telleth masters they must doe the same things unto their servants a strange speech but the meaning is that they also in their carriage towards their servants in doing the duties of masters must doe it as unto the Lord that is both the servants and masters care in their mutuall duties one to another must chiefly bee this to please and approve themselves unto God In a word The Apostle speaking of himselfe and of all the faithfull 2 Corinthians 5.9 Wherefore wee labour saith he that whether present or absent wee may bee accepted of him As if hee should say This is our maine study and endeavour that while wee live and when wee die wee may please and bee accepted of him Hee that can find this in himselfe may bee certaine that hee is no hypocrite that his heart is upright within him This is the reason the Apostle giveth Romanes 14.6 why the faithfull should not judge one another for indifferent things Hee that regardeth a day regardeth it unto the Lord and hee that regardeth not a day to the Lord hee doth not regard it As if hee should say Both hee that observeth the ceremoniall law in that point and hee that observeth it not doth it not out of any carnall or worldly respect but out of a care hee hath to please God and feare to offend him therefore you may not judge him to bee an hypocrite therefore hee hath an upright heart Hee that findeth this in himselfe may have comfort in his owne estate and none but hee Neither can any man find this in himselfe that the maine end hee aimeth at in every good thing hee doth is to please God unlesse he doth that which hee doth out of love unto God If any man love God saith the Apostle 1 Corinthians 8.3 the same is knowne of him As if hee had said The Lord approveth and highly esteemeth of that man No good thing that we doe can please God unlesse it proceed from the love wee doe beare in our hearts unto him He keepeth covenant and mercy saith Moses Deut. 7.9 with them that love him and keepe his commandements First wee must love him before wee can keepe any of his commandements so as wee may please him therein Neither can any man truly love the Lord nor doe any good thing out of love to him till hee first know that God loveth him in Christ. Herein is love saith the Apostle 1 Iohn 4.10 not that wee loved God but that hee loved us and sent his sonne to bee the propitiation for our sinnes And thus you have heard it sufficiently confirmed unto you that though there bee many good things in some hypocrites yet because they are not in Christ they have no assurance of their reconciliation with God through his bloud therefore they can have no true comfort in them Let us now come to the third part I instanced in that is to say the regenerate themselves In every regenerate man there is true goodnesse indeed and that that farre surpasseth any goodnesse that ever was found in any morall man or in an hypocrite Three notable differences you may observe betweene them First Though they may do many good things in themselves yet of them it could never be said that they were good men But of the regenerate though they themselves be apt to think they are no better then hypocrites and meere naturall men nor so good neither as some of them yet the Holy Ghost giveth testimony of them that they are good men Of Barnabas it is said Act. 11.24 that he was a good man Do good saith David Ps. 125.4 ô Lord unto them that are good and to them that are upright in their hearts As if he had said Every upright hearted man is a good man Secondly Though the other two may do such things as are good in themselves and such as God is pleased with and oft rewardeth them for yet is he never a whit the better pleased with them for them But the Lord is not onely well pleased with the goodnesse that is in the regenerate but he is pleased with them and loveth them the better for it The Lord taketh pleasure in them that feare him Psal. 147.11 Such as are upright in their way are his delight saith Solomon Pro. 11.20 Thirdly Whereas the other two though they may doe many good things yet can take no sound comfort in any of them as wee have heard the regenerate may take much comfort in that goodnesse that truth of grace that they find in themselves So did Paul in his greatest afflictions Our rejoycing is this saith he 2 Cor. 1.12 even the testimony of our conscience So did Hezekiah even then when he thought he should die Esa. 38.3 Remember now ô Lord God I beseech thee saith he how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight But though all this be so Yet could not the best of Gods servants take any comfort at all in any goodnesse that is in them were it not for this that they know themselves to bee in Christ and reconciled unto God by his bloud God forbid saith the Apostle Gal. 6.14 that I should glory save in the crosse of the Lord Iesus Christ. Make this sure to thy selfe beloved that Christ is thine and then maist thou find sound comfort in that goodnesse that God hath wrought in thee But it is but cold comfort thou canst have in any good thing that is in thee or done by thee till thou know thy selfe to bee reconciled unto God by Christ rest not in it trust not to it For alas all our righteousnesses are as filthy ragge as the Prophet speaketh Esa. 64.6 And if our high-priest did not beare the iniquity of our holy things as Aaron did Exodus 28.38 our holyest duties could never bee accepted of God but would be most loathsome unto him All our most spirituall sacrifices are acceptable to God by Iesus Christ as the Apostle speaketh 1 Pet. 2.5 and through him alone Lecture CXL On Psalme 51.7 February 16. 1629. IT followeth now that we
faith that God hath so loved him hee cannot choose but love him againe and serve him out of love and not out of feare onely Faith worketh by love saith the Apostle Galathians 5.6 As if hee had said The first and chiefe fruit that it putteth forth and whereby it sheweth that life and efficacy that is in it is this it breedeth in the heart that hath it an unfained love unto God Yea proportionable to our faith and the assurance wee have of Gods love to us will our love unto God bee Many sinnes are forgiven her saith our Saviour Luke 7.47 for shee loved much but to whom little is forgiven the same loveth but a little Certainely beloved the true cause why the most of us beare no more love to God and goodnesse then wee doe is this that either wee have no faith no assurance of Gods love to us in the pardon of our sinnes or els wee have knowne but few sinnes by our selves and have beene but a little humbled for sinne and therefore we are not much affected with the mercy and love that God hath shewed to us in the pardon of our sinnes Now for the force that is in justifying faith to quicken and enable us unto every good duty which is the second particular that I promised to speake of I might be large in the handling of it There is no good duty either towards God or man that thou findest thy selfe most backward in but if thou hadst faith to assure thee of Gods love to thee in Christ and to beleeve the promises that God hath made unto that duty and if thou wouldst also stirre up and exercise thy faith in meditating of Gods mercy and love and of those particular promises thou shouldst find thy selfe thereby made farre more able to performe that duty and to performe it in a holy and comfortable manner then thou art This is that whereby David was wont to prepare himselfe to Gods publique worship I will goe to thine house saith hee Psalme 5.7 in the multitude of thy mercies But I will instance and that briefly too but in two particular duties that is to say the hearing of the word and prayer For the first No man can heare the Word with any affection and fruit till he have faith and be thereby perswaded of Gods love to him in Christ. As new borne babes desire the sincere milke of the Word saith the Apostle 1 Pet. 2.2 3. that you may grow thereby if so bee yee have tasted that the Lord is gracious As if he should say Then and not till then you shall be able to doe it God hath made many promises to such as heare his Word Generall promises 1. Hee will ever assist this ordinance and worke with it Matthew 28.20 Goe teach all nations and loe I am with you to the end of the world 2. That hee will save the soules of his people by this ordinance Iames 1.21 Esa. 55.3 3. That by this ordinance hee will begin grace and convert the soule Psalme 19.7 4. That by this ordinance hee will increase and perfect grace where hee hath begun it Vnto you that heare shall more bee given saith our Saviour Marke 4.24 And Acts 20.32 I commend you to God and to the Word of his grace which is able to build you up And particular promises God hath also made to them that attend upon this ordinance 1. That hee will by this ordinance give them strength to overcome their strongest corruptions Even a young man may cleanse his way thereby Ps. 119.9 2. That he will by this ordinance worke peace in their consciences Esa. 57.19 How falleth it out then that many of us heare constantly and find no such thing Surely the cause is rendred Hebrewes 4.2 The Word preached did not profit them not being mixed with faith in them that heard it In our hearing wee make not use of our faith to make claime to these promises and expect the performance of them unto us Secondly For prayer Till a man have some assurance by faith of the pardon of his sinnes and of Gods favour hee can never pray aright nor with any heart and affection Romanes 10 14. How shall they call on him in whom they have not beleeved It is the spirit of grace that is the spirit of supplications Zach. 12.10 He that goeth to God must apprehend him and conceive of him as of his father Matthew 6.9 And on the other side hee that is by faith perswaded that God is his gracious father cannot choose but resort much to him in hearty prayer Galathians 4.6 O God thou art my God saith David Psalme 63.1 early will I seeke thee And 86.4 5. Vnto the Lord doe I lift up my soule for thou Lord art good and ready to forgive and plenteous in mercy to all that call upon thy name Many are the promises that God hath made unto prayer Generall promises that he will heare and answer us Esa. 30.19 Hee will be very gracious unto thee at the voice of thy cry when hee shall heare it he will answer thee And Iohn 16.23 Whatsoever ye shall aske the father in my name hee will give it unto you And particular promises 1. Deliverance from any trouble and affliction Psalme 50.15 Call upon me in the day of trouble I will deliver thee Or strength and patience to beare it Iames 1.5 If any of you lack wisdome let him aske of God and it shall be given him 2. Whatsoever spirituall grace we stand in need of Luke 11.13 Your heavenly father will give his holy spirit to them that aske him 3. Inward joy and peace of conscience Iob 33.26 Hee shall pray to God and hee will bee favourable unto him and hee shall see his face with joy Aske and ye shall receive that your joy may be full Iohn 16.24 Why then have wee no more heart to prayer Why receive wee no more good by it Surely wee doe not make use of our faith in thinking of and trusting to these promises of God when we goe to prayer and that is a maine cause of it And let not that man thinke saith the Apostle Iames 1.7 that hee shall receive any thing from the Lord. And thus have I finished those foure Motives I promised to give for the enforcing of this exhortation Lecture CXLII On Psalme 51.7 March 2. 1629. IT followeth now that we proceed unto those signes and notes that I promised to give you whereby they that have received Christ and are justified by him may be knowne And surely there is great need that we should have signes and notes given us in Gods Word whereby this may be discerned and judged of For we finde by experience of all ages that many doe verily thinke that Christ and all his merits doe belong to them who yet did never receive him nor have any title to him at all Many will say to me in that day saith our Saviour Matth. 7.22 23. Lord Lord have we not prophesied in
every man is a lyar saith he Rom. 3.4 the best man is subject to erre and to be deceived in some things We shall never all come to unity of faith unity of judgement in all truths that are to be believed till we come to be perfect men as the Apostle teacheth us Eph. 4.13 While we live here there will be difference of judgement in some things betweene the best of Gods servants And that which the Apostle saith Iam. 3.1 2. My brethren be not many masters let not every one be so apt to censure and judge his brother for every failing and slip in their practice and conversation for in many things we offend all the same may fitly and truly be spoken in this case also My brethren be not many masters let not every one be so apt to censure and judge his brother for every errour that he holds in his judgement for in many things we erre all Yea I say secondly that a man that is in the state of grace may possibly hold for a time even such errours in religion as do trench upon the foundation also very neare For all the elect Apostles did believe that Christ should be a worldly king Mar. 10.37.41 Yea they held this errour even after they had been eye-witnesses both of his passion and resurrection too as is plaine by their question Acts 1.6 And the whole Church of the Galatians did for a time hold an errour in that maine fundamentall article of our religion in the doctrine of our justification For they held that a man could not be justified by faith in Christ onely without the works of the Law as is evident by that paines the Apostle takes to convince them of that errour Gal. 3 4 5 Chapters Though we may therefore judge of such errours as these that they are most odious and damnable and can never speak nor think too hardly of them yet may we not judge every one that holds them to be in a damnable estate neither must their persons be odious unto us so long as they do not trouble the Church nor seek to corrupt others by broaching of them for of such the Apostle hath a bitter speech yet not more bitter than holy and wholsome Gal. 5.12 I would they were even cut off which trouble you Thirdly These errours that are so grosse and dangerous that tend directly to the overthrow of the foundation no man that is in the state of grace can obstinately hold and continue in There be some errours in religion of which it may be said as David speaketh Psal. 119.21 Cursed are they that do erre from thy commandements None but they that are accursed of God and ordained to damnation can fall into them and persist in them If ever thou that hast known and professed the truth shalt turne Papist or Pelagian or Libertine or Antinomian certainly thou never hadst the Spirit of God there was never any true goodnesse or grace in thy heart They that worship the beast that turn Papists are many indeed they may well brag of universality and multitude the Pope could not be Antichrist he could not be that beast spoken on in the Apocalyps if he could not plead this universality for all that dwell upon the earth in a manner shall worship him saith the Holy Ghost Rev. 13.8 But who are they None but they whose names are not written in the booke of life saith the text Fourthly and lastly A wavering mind in religion an aptnesse to forsake the truth and to receive new opinions and errours is a dangerous signe of an heart that never had truth of grace in it The ungodly saith the Prophet Psal. 1.4 are like the chaffe which the wind driveth away To be so light of beliefe that every wind of Doctrine will carrie us away is a signe of an ungodly man of a naughty and unsound heart They that at such a time as there were many Antichrists and false teachers in the Church did receive their errours and were drawne from the truth did thereby make it manifest as the Apostle speaketh 1 Ioh. 2.18 19. that they were never any of Gods elect If they had beene of us saith he Vers. 19. if they had ever beene any of Gods elect they would no doubt have continued with us but they went out that they might be made manifest that all that once joyned with us in the profession of the truth were not of us but that we had some hypocrites among us And so on the other side they that in such a time when there are many heresies and false doctrines broached in the Church and that with great shew of reason and truth and holinesse too shall yet cleave constantly unto the truth are even by this made manifest to have upright hearts to be the elect of God and precious in his sight Thus our Saviour describeth his sheepe his elect Iohn 10.5 a stranger one that teacheth strange and false doctrine they will not follow but will flee from him shun and avoid him as much as they can for they know not the voice of strangers they approve not of they like not the doctrine of false teachers Yea the Lord doth for this very cause permit so many spirits of errour to swarme in his Church as there do at this day that by this meanes of tryall â—e might make it manifest which among all them that have professed his religion are his elect ones and approved of him and which are not There must be heresies among you saith the Apostle 1 Cor. 11.19 that they which are approved aâ—â— allowed of God may be made manifest among you Consider well of these motives and you shall find there is great force in them to perswade you to câ—â—ave resolutely and constantly to the truth you have received and to make you fearfull to decline and fall from it Lecture CXLVII On Psalme 51.7 Sept. 13. 1631. IT followeth now that we proceed unto the meanes that they who desire to be constant in the truth and to keepe themselves from being corrupted in their judgement by any of those erroneous spirits that the Church at this day is so pestered with must use Our standing fast in the faith dependeth chiefly indeed not upon our selves or upon any thing that is in us or upon any thing wee are able to doe but upon the Lord onely and upon these two things that are in him First Vpon that grace and free love of God that mooved him in his eternall counsell to elect and ordaine us unto life And secondly upon that omnipotent power of his whereby onely wee are preserved from falling away There shall arise saith our Saviour Matthew 24.24 false Christs and false Prophets and shall shew great signes and wonders the Priests and Iesuites boast much of miracles you know Their miracles for the most part are palpably detected to the world to be but tricks of legier de-main And if they were not so if they were indeed great signes
Psal. 119.127 I love thy commandements saith he above gold yea above fine gold adds presently Ver. 128. Therefore I esteem all thy precepts concerning all things to be right and I hate every false way He that doth not esteeme highly of that that God hath taught us in his Word concerning all things concerning the smallest matters as well as concerning the greatest he that doth not hate every false way every errour in the matters of religion errour about the smallest things as well as errour about the greatest certainly he doth not love and esteem of Gods Word as he ought to do Secondly As a man may make himselfe abominable unto God by transgressing wittingly the least of his commandements Ye shall not make your selves abominable saith the Lord Lev 11.43 with any creeping thing by eating of it he meaneth and what commandement did ever God give that was lesse than those concrning meat and drinke so may a man do by receiving wittingly the least known errour or forsaking wittingly the least known truth See how earnest the Apostle is 2 Thes. 2 1-3 in disswading them from receiving an errour which of all errors that they could receive might seem the least dangerous yea a most wholsome errour that is that the day of Christ was then at hand Yet see I pray you and marke how earnest he is in this matter Now I beseech you brethren by the comming of our Lord Iesus Christ and by our gathering together unto him that yee bee not soone shaken in minde or bee troubled neither by spirit nor by word nor by letter as from us as that the day of Christ is at hand Let no man deceive you by any meanes To receive any thing as a divine truth which God hath not taught us in his Word though it carie never so good a shew of piety and devotion is certainly a very dangerous thing els would not the Apostle have beene so earnest in this case as he was Thirdly and lastly The surest way to keepe our hearts from forsaking and falling from the truth in maine and fundamentall matters is to make conscience of holding fast the truth even in the least matters of cleâ—ving constantly to the least truth that God hath revealed unto us and convinced our consciences in the surest way to keepe our selves from grosse and enormious sinnes is to make conscience of the least thing we know to be a sin This Iob knew well and therefore to preserve himselfe from the odious sin of adultery or fornication he durst not give himselfe liberty to looke or think of that that might provoke him to lust I made a covenant with mine eyes saith he Iob 31.1 why then should I thinke upon a maid David also knew this well and therefore that he might keepe himselfe innocent from the great transgression he was afraid to commit any presumptuous sinne any sinne against his knowledge and conscience yea he was afraid even of his secret faults of such sinnes as he knew he was many wayes guilty of in thought word and deed though he knew them not in particular nor discerned them to be sinnes This is evident by that earnest prayer he makes Psal. 19.12 13. Who can understand his errours cleanse thou me from secret faults keep back thy servant also from presumptuous sinnes let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression And even so it is in this case the surest way to keep our judgements uncorrupted in the matters of greatest moment is to keepe them sound in those matters that are of least weight He that will give liberty to himselfe to reject and forsake the truth in the smallest matters will be in danger to forsake it and fall from it in the greatest matters if hee bee pressed to it Our Saviour speaking of that marvellous blindnesse of minde that by the just judgement of God was come upon the Iewes Matthew 13.14 Hearing they should heare but should not understand and seeing they should see but they should not perceive hee gives this for one reason of it that they had closed their owne eyes first If a man do wilfully refuse to see any truth that God would reveale unto him it is just with God to blind him so that he shall not be able to see or to have any comfortable certainty in any truth of God When the Apostle speakes of his zeale and resolution against such false brethren as taught circumcision to be still necessary even after the abrogation of the ceremoniall law had beene sufficiently published for it was above foureteene yeares after Pauls conversion as you may see Gal. 2.1 We gave no place by subjection to them saith he Ver. 5. no not for one houre If some politicians had been then to confer with him they would have said to him alas Paul why art thou so obstinate and peevish in such a trifle Circumcision is nothing and uncircumcision is nothing as thy selfe hast taught 1 Cor. 7.19 But he gives this reason why he was so resolute in opposing an errour even of that nature that the truth of the gospell saith he might continue with you These errours in smaller matters being received will by little and little deprive us of the truth and sincerity of the Gospell and usher in such errours as are more grosse and fundamentall Let no man say what unlawfulnesse is there in bowing before a crucifix in a decent manner for if we shall comply with Papists in such things it may be just with God to give us over to greater delusions and to apostate quite with them When Ioshuah a little before his death exhorts Israel to cleave constantly to the Lord and to take heed of being drawne by the Canaanites that lived among them unto their idolatry he inforceth his exhortation thus Iosh. 23.12 13. Els saith he if yee doe in any wise goe backe and cleave unto the remnant of these nations know for a certainty that the Lord your God will no more drive out any of these nations from before you but they shall bee snares and traps unto you and scourges in your sides and thornes in your eyes untill you perish from the good land which the Lord your God hath given you If wee shall in any wise goe backe from the truth of God bee it in greater matters or in smaller if wee shall in any wise goe backe and decline to gratifie the Papists and to conforme unto them wee may know for a certainty that God will forsake us and Poperie will prevaile against us So that to conclude this third direction wee must every one doe that for our selves which Epaphras did for the Colossians Colossians 4.12 Wee must labour fervently in our prayers with God that wee may stand perfect and compleat in all the will of God If we be desirous to hold fast our profession we must labour to stand perfect and compleat in all the will of God stand stedfastly in
judgement or practise Give thy strength unto thy servant saith David Psal. 86.16 and 119.117 Hold thou me up and I shall be safe So Cornelius when his mind was much perplexed and troubled with the great difference of opinion and doctrine which he found among the teachers in his time took this course to settle himselfe in the truth hee gave himselfe much to fasting and prayer as you may read Acts 10.30 31. Yea see what confidence and boldnesse they have used in their prayers in this case You heard even now out of Cant. 1.7 how familiarly and boldly the Spouse of Christ finding her selfe to be in danger to be seduced expostulateth with him and teacheth us by her example that we may and should doe so in the like case O thou whom my soule loveth saith she why should I be as one that turneth aside by the flockes of thy companions As if shee had said Why shouldst thou suffer me to be mislead by any false teacher or seducer whatsoever The like familiar expostulation you shall find David using in this case Psalme 56.13 Thou hast delivered my soule from death wilt not thou deliver my feet from falling that I may walke before God in the light of the living As if hee should say Thou hast redeemed me and effectually called mee and justified and sanctified mee in some measure and wilt not thou keepe mee from falling from thy truth into any damnable errour And thus have I finished that which I have to say touching this second fruit and effect whereby a man may know himselfe to have the spirit of Christ that is Constancy in the true religion of Christ. Lecture CL. On Psalme 51.7 Novemb. 15. 1631. IT followeth now that wee proceed to the third principall effect and fruit whereby a man may know that he hath the spirit of Christ. The point then that we have now to handle is this Hee that hath indeed the spirit of Christ in him and is in the state of grace will take to heart the cause of God and of his holy religion nay he cannot choose but doe so I will give you both the explication and the proofe of the point together that is I will both shew you what it is to take to heart the cause of God and religion and also prove that he that hath the spirit of Christ in him cannot choose but doe it And this I will doe first generally and then more particularly And my generall proofes shall be an introduction unto the particulars In my generall proofes I will observe three degrees First then he that hath the spirit of Christ in him cannot choose but love the Lord unfeignedly yea love him above all other things even better then his owne selfe This is made the summe of the first Table of all the duty and worship we owe unto God Mar. 12.30 Thou shalt love the Lord thy God c. If any man come to me saith our Saviour Luk. 14.26 and â—ate not that is love not lesse then me as it is to be interpreted out of Mat. 10.37 his father and mother and wife and children and brethren and sisters yea and his owne life also hee cannot be my Disciple He cannot be in the state of grace he cannot have the spirit of Christ that doth not thus love the Lord. And on the other side he that can find in himselfe that he doth thus love the Lord though he have otherwise many defects in himselfe may be assured that he is in the state of grace that he hath the spirit of Christ in him If any man love God 1 Cor. 8.3 the same is knowne of him hee is approved and beloved of God Therefore when Christ would comfort Peter after his grievous fall he examineth him thrice and by his examining of him so provokes him to examine himselfe about this Ioh. 21.15 Simon sonne of Ionas lovest thou me As if he had said then all is well be of good comfort thou art in a happy state Secondly No man can thus love God but he must needs have the zeale of God in him he cannot but be zealous for God grieved and troubled in himselfe to see God dishonoured When David had said Psal. 119.158 I beheld the transgressours and was grieved because they kept not thy word He gives in the next words the reason of it verse 159. Consider how I love thy precepts Because he loved God and his Word he could not but grieve to see him dishonoured See an example of this in Eliah I have beene very zealous for the Lord of hoasts saith he 1 King 19.10 He was so troubled for the dishonour he saw done to God under the governement of Ahab and Iezabel that it made him weary of his life as you may see verse 4. See it also in David Psal. 69.9 His zeale had even eaten him up he saith and the reproaches of them that reproached thee are fallen upon me as an intollerable burden that I cannot beare See lastly an example of this in Hezekiah and his Nobles 2 King 19.1 4. We read that Hezekiah rent his cloathes and clad himselfe in sackcloth and so did his Princes too they were in great griefe and trouble of mind And what was the cause of it Not the extreame danger they were in of the sword of Sennacherib who had proclaimed warre against them and had already taken all the defensed cities of Iuda Chap. 18.13 and was so potent an enemy that he was able to besiege Ierusalem with an army of above an hundred fourescore and five thousand Chap. 19.35 No no the blasphemy that Rabshakeh had belched out against God and the reproach and dishonour he had cast upon him troubled them more then all the danger they were in In craving the Prophets prayer he mentioneth this more then the other This is a day of trouble and of rebuke and of blasphemy saith he ver 3. and ver 4. It may be the Lord thy God will heare all the words of Rabshakeh whom his master hath sent to reproach the living God And in his prayer unto God verse 16. he complaines most of this Heare the words of Sennacherib who hath sent him to reproach the living God Thirdly and lastly He that hath any true zeale of God in him will shew and expresse it towards his house and worship especially Thus did David shew his zeale for God The zeale of thy house saith hee Psalme 69.9 hath eaten mee up And so did Iehojada 2 Chron. 24.16 the cause of that great honour that was done him after his death is said to be this Because hee had done good in Israel towards God and towards his house hee had restored and established the pure worship of God in Iudah And so did Nehemiah expresse his zeale for God and tooke great comfort in expectation of reward from God for it Remember me saith he Neh. 13.14 ô my God concerning this thing and wipe not out my good deeds that I have done for the house of
into the true Church are not yet called to the knowledge and profession of the truth them also I must bring they must needs bee brought into this fould they must needs bee made members of the true Church and brought into the number of them that professe the truth And how must that be done And they shall heare my voice saith he If Christ intend to bring them into his fould to save them they shall heare his voice And how shall they heare without a Preacher Saith the Apostle Rom. 10.14 So that when God with-holds from a people the Preaching of his word though we may not presume to judge of his secret counsell and decree concerning any man or to limit his power yet may we boldly say that this is a fearefull signe that Christ hath no sheepe there whom he meanes to bring unto his fould no elect people there whom hee meanes to save And when God restraines preaching and takes it away from a people for whosoever be the instrument this is his doing certainly Is there any evill in a city and the Lord hath not done it Amos 3.6 we may take it for a signe that the Lord hath no more sheep there whom he means to bring into his fold If God should send upon a land such weather either in seed-time as should rot all the seed in the ground and make it unfruitfull or in the harvest as should rot all the corne when it is come even unto ripenesse or if sending a plentifull and seasonable harvest he should send such a generall mortality and sicknesse among men as none could be got to reap and gather it all men would take this for a signe that God meant to bring a famine upon that land and destroy both man and beast by it yea they would be much affected and mourn extreamly for such a judgement it would be a day of griefe and of desperate sorrow as the Prophet speaketh Esa. 17.11 And yet men know well enough that God can keep men from famine and feed them sufficiently though they have no corn at all as he did all Israel for forty yeares together in the wildernesse Even so it is in this case the Apostle speaking of the state that the Athenians and all other Gentiles had been in before Christs ascension into heaven saith Acts 17.30 that the time of that ignorance while God with-held from the Gentiles the means of knowledge the Ministerie of his Word God regarded not as the old translation well rendreth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did looke over it he did not vouchsafe to looke or set his eyes upon it that is regarded them not cared not what became of men that lived in those dayes For that this is the meaning of the phrase appeares by the contrary Psal. 34 5. The eyes of the Lord are upon the righteous that is he respecteth them and hath a care of them in a speciall manner The people that God denieth his Word unto it is a fearefull signe that they are such as God regardeth not cares not what becomes of them And have not we just cause then to mourne when we see preaching restrained Surely if our Saviour had not thought so his bowels would not so have yerned in him to see so few Preachers to see the people like sheepe scattred upon the mountaines without Pastours to looke to them and feed them to see the Lords harvest like to be lost for want of labourers as we see he did Matth. 9 36. But you will object againe It is no marvell sure you should so plead for preaching We have preaching enough in these dayes if that be good Are all saved that have preaching Where have you worse people then where is most preaching I answer That though all be not saved that have preaching but preaching is sent to some obstinate people and continued to them onely to be a witnesse against them and to increase their condemnation as our Saviour speaketh Mat. 24.14 yet is it a just cause of comfort and rejoycing to all Gods people to see sound preaching abound to see store of good Preachers raised up by God Preachers of Gods sending For how can they preach saith the Apostle Rom. 10.15 that is preach profitably and effectually except they be sent of God Yea will you say it is indeed a just cause of joy to see store of those Preachers in the Church that are of Gods sending For those surely are not onely good Preachers but good men too I answer none are Preachers of Gods sending so qualified in all points as he requires but such as are orderly approved to be 1 men able to teach profitably 2 men of unblameable lives But a man may be a Preacher of Gods sending though he be an hypocrite and have no truth of grace in his heart as those were I told you of the last day out of Phil. 1.18 and as Iudas was he was sent of God to preach Matth. 10.4 7. yea and God wrought with him â—oo as is plaine by that we read Luk. 9.6 and yet he was but an hypocrite in heart he never had truth of grace in him when he was at the best When therefore we see store of such Preachers as are men able to teach profitably and we may be sure such are of Gods sending and we have just cause to rejoyce in it For it is a certaine signe not onely that God hath a true Church among us a company of elect ones but also that he hath among us more people to be gathered and brought into his fold that he meanes not yet to remove our candlestick but to continue and inlarge the bounds of his Church amongst us For God did never send the Ministery of the Word to such as were all reprobates or for the reprobates sake onely or principally to harden them and increase their condemnation but for his elects sake principally he sends his Word to any people This was the cause saith the Apostle Eph. 4.12 why God gives Preachers For the perfecting of the Saints and for the edifying of the body of Christ. So the Apostles were sent Mat. 6.10 to the lost sheepe of the house of Israel to bring the Lords sheepe his elect that were in Israel into his fold So when God sent Paul to Corinth and maintained his liberty there a yeare and a halfe he gives this for the reason of it Acts 18.10 For I have much people in this city saith he It is a signe God hath much people there where he placeth able and good Preachers and maintaineth them in peace and liberty for any time So you see to conclude this first reason of the point that in respect of the love we owe to all men and the desire we should have of their salvation we are bound to rejoyce in the liberty of the Gospell and grieve to see it hindred and interrupted any way The second reason is the respect we owe unto our selves and to the Church and
sent as we read verse 8 9. Levites and Priests throughout all the cities and townes of Iudah to teach the people and as it appeares verse 7. he sent of his chiefe Princes and Nobles with them to countenance them in their work when he had done this I say it is said ver 12. that Iehosaphat waxed great exceedingly he and his kingdome prospered wonderfully by this meanes Consider now from this day saith the Lord Hag. 2.18 19. he had spoken before verse 16 17. of a strange curse had beene upon them while his house and worship had beene neglected consider now from this day even from the day that the foundation of the Lords Temple was laid consider it saith he againe from this day I will blesse you with outward blessings he meanes as appeareth by the former verses Certainely the place where Gods house and worship is erected and maintained shall bee blessed of God with blessings of all sorts It is said of Vzziah the King of Iudah ◠Chro. 26.5 that he sought God that is professed and maintained the true religion of God in the daies of Zechariah who had understanding in the visions of God and as long as he sought the Lord God made him to prosper and yet there was no truth of heart in him at all For it is said verse 4. that he did that which was right in the sight of the Lord according to all that his father Amaziah did and of his father it is said 2 Chron. 25.2 that he did that which was right in the sight of the Lord that is he professed and maintained the true religion of God but not with a perfect heart Let the true religion of God bee professed and maintained in any kingdome though many that professe it have no power of religion in their hearts yet will God make that kingdome to prosper even for that Beleeve it beloved beleeve it true religion never found entertainement any where in any family towne or kingdome but it brought a blessing with it to the place While the Arke of God was in the house of Obed-edom 2 Sam 6.12 God blessed the house of Obed-edom and all that pertained unto him because of the arke of God But what speake I of Obed-edom that was a good man and entertained it with a good heart I will say more then so it will bring temporall blessings upon them that give entertainement unto it though themselves be such as regard it not nor make any reckoning of it The religion and piety of Iacob brought a blessing even into Labans house so sensibly that he could say Gen. 30.27 Tarry with me I pray thee for I have learned by experience that the Lord hath blessed me for thy sake And the religion and piety of Ioseph brought a blessing into Potiphars family for so we read Gen. 39 5. The Lord blessed the Egyptians house for Iosephs sake and the blessing of the Lord was upon all that he had both in the house and in the field On the other side no sinne that a land can bee guilty of wil sooner deprive it of all Gods blessings nor bring all manner of calamities upon it then this neglect of religion will do See a plaine proofe of this 2 Chron. 29.6 9. Where Hezekiah imputeth all the miseries that had come upon the state and kingdome of Iudah unto this though doubtlesse they were guilty of many other grievous sinnes besides this that they had turned away their faces from the habitation of the Lord and had turned their backs they had shewed no respect nor zeale towards the house and worship of God they had shut up the doores of the porch and put out the lamps and had not burnt incense nor offered burnt offerings in the holy place unto the God of Israel therefore the wrath of God was upon Iudah and Ierusalem saith he He saith nothing there of the idolatry and false worship they had set up which doubtlesse was a higher degree of sinne but he speakes only of the neglect of the true worship and want of respect and love unto it even to this sinne he imputeth all the calamities which that state and Church had endured And so doth the Lord by the Prophet Hag. 1.9 and 2.15 17. impute many strange curses that hee had brought upon that people after their returne from the captivity even to the neglect of building his house and setting up of his true worship among them And if the neglect of religion will make a land so lyable to Gods curse what will the setting up of a false religion or the hindring and stopping of the course of the Gospell do Surely this must needs provoke God much more Forbidding us to preach to the Gentiles that they may be saved saith the Apostle 1 Thess. 2.16 to fill up their sinne alway this doth fill up the measure of sinne it is the height and perfection of sinne in any person in any nation to do so So that to conclude this second reason he that desireth the prosperity and wealth of the kingdome that it may be kept free from famine and pestilence and all other calamities will joy to see the pure religion of God to be maintained and countenanced in it to see the sound preaching of the Gospell to abound and become fruitfull and he will grieve to see it otherwise The third and last reason of the point respecteth the Lord himselfe No man can have the spirit of Christ that doth not desire unfeignedly and rejoyce to see Gods honour and glory advanced among men to see his kingdome enlarged to see men live in dutifull obedience unto him This our Saviour teacheth us in the Lords prayer to make our chiefe suit to God whensoever we pray to him Our three first and principall petitions Matth. 6.9 10. Hallowed bee thy name thy kingdome come thy will be done in earth as it is in heaven And he that cannot heartily desire this yea desire it more then any thing els never knew what it is to pray aright never made any prayer that was acceptable unto God in all his life And he that desireth this cannot but rejoyce to see the Gospell soundly and freely and plentifully preached to see Gods pure religion professed and practised For 1 nothing advanceth Gods glory so much as the faithfull preaching of the Gospell doth It is called therefore 2 Cor. 4.2 the Gospell of the glory of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Tim. 1.11 The Gospell of the glory of the blessed God And the faithfull Ministers are called the glory of Christ 2 Cor. 8.23 Christ receiveth not so much glory by any as by them The preaching of the word is the Scepter of Gods kingdome and the meanes wherby he subdueth men and brings them under his obedience This is that rod of Gods strength which he sent out of Zion spoken of Psal. 110.2 whereby he ruleth in the midst of his enemies And it is therefore called the Gospell of the kingdome Mat. 4.23
for this First the best are much wanting in knowledge and grace and will be while they live and he hath no truth of grace in him that doth not find and feele it to be so with himselfe Our Saviour calleth his best Disciples little Children Ioh. 13.33 And so doth the Apostle all the faithfull that he writeth unto 1 Iohn 5.21 And Preaching is ordained of God for the perfecting of the Saints Eph. 4.12 It is able to build men up in grace as the Apostle speaketh Acts 20.32 Therefore though he had opportunity to write to the Thessalonians and did so twice yet he prayed exceedingly as he saith 1 Thes. 3.10 that he might see their face and might perfect that that was lacking in their faith There is no such meanes to make men grow in faith and every other saving grace to perfect that that is lacking in it as sound preaching is Secondly they that have grace in the greatest measure are apt to decay and coole and goe backward if they have not continuall meanes to strengthen and nourish the grace that they have received As the most healthfull and strong man will doe if he have not daily food and the most fertile soile if the raine fall not oft upon it which is the very comparison whereby the Apostle expresseth this point Heb. 6.7 The man that hath fed most liberally yesterday will finde as much need of foode againe to day as if he had eaten nothing then And our soules are apt to decay in strength as well as our bodyes are and have need of ordinary and continuall food as they This the Lord had respect unto in enjoyning us to spend one whole day every weeke in his service Exod. 20 8 He knew well our soules would be in danger to decay unlesse they might have a feasting day once a weeke I am like a greene Olive tree saith David Psal. 52.8 in the house of God No man can hope to continue as the greene Olive tree to flourish or keepe in himselfe the vigour of grace if he grow or dwell any where but in the house of God where he may enjoy the meanes of grace ordinarily They that have had the best meanes of grace and have profited most by them let them but want those meanes a while and the decay will be sensible even unto men Israel had enjoyed excellent meanes in the dayes of Ioshua and Eleazar and Phineas and had profited greatly by them also as appeareth by that protestation and vow they made Iosh. 24.16 18.24 But when they had wanted those meanes but a while they turned quickly out of the way Iudg. 2.17 and fell into grosse idolatry Now sound preaching is not only the seed wherby we were first begotten unto God but it is also the food whereby our soules are nourished and strengthened both milke for babes and strong meat for such as are of more growth as the Apostle calleth it Heb. 5.12 They that have more profited by it have great need of it as well as any other have I will not be negligent saith the Apostle 2 Pet. 1.12 to put you alwayes in remembrance of these things though yee know them and be established in the present truth Thirdly and lastly The longer that any people have enjoyed a good Ministery and the more they have profited by it the more pity it is that they should want it For as they are dearest unto God so their decayes will more dishonour God then the sinnes of other men I have not written unto you saith the Apostle 1 Iob. 12.21 because yee know not the truth but because yee know it and that no lye is of the truth As if he should say therefore have I had more care of you then otherwise I would have had See this also in the example of other of the Apostles and servants of God Antioch was the place that of all the Cities of the Gentiles had enjoyed the best Ministery and had profited most by it and the Disciples were called Christians first in Antioch Acts 11.26 And there was no place in the world that the Apostles shewed so much care of nor spent so much time in as they did there When Barnabas came and saw how the Gospell prospered there he did not only rejoyce in it and tooke great paines there himselfe but sought out Paul and brought him thither too and they both tooke paines there a whole yeare together Act. 11.23 26. And Act. 14.28 they came thither againe and abode there a long time with the Disciples And so did they againe and with them Silas also Act. 15.34 35. and spent a good time there Two objections more there be that are made against the necessity of preaching which I will passe over very briefly Admit say they thirdly that preaching be the best meanes to feed the soule yet as the stomacke specially of a child may be overcharged and glutted with the best foode that is and so take much hurt by it so it is with the word the people are in these dayes even glutted and cloyed with it and grow thereby to a loathing of it if it were not so common it would be more pretious then it is as it is said it was in the dayes of Samuel 1 Sam. 3.1 To this I answer First it hath ever beene so with some that they have loathed the word But much preaching hath not beene the cause of it For many that are not troubled with much preaching loath it as much as any and feele no sweetnesse in it The word of the Lord is a reproach unto them they have no delight in it as the Prophet speaketh Ier. 6.10 And many that are the most constant hearers of it are farthest from being gluttted with it heare it with the best appetite and delight the more they heare the more they may The blessed man that David speaketh of Ps. 1.2 though he meditate in Gods law day and night delighteth in it neverthelesse for that he findeth no satiety in it he is not glutted nor cloyed with it The true cause of this loathing of the word is given by the Apostle Rom. 8.5 They that are after the flesh doe savour the things of the flesh but they that are after the spirit the things of the spirit A carnall man findeth no savour in any thing save onely in carnall and worldly things no man can find sweetnesse in the word till he be a regenerate and new man Secondly much preaching if it be sound and substantiall is not food only but Physicke to the soule it is the best meanes to cure this Nausea this disease of the soule that maketh it so apt for to loath the word And therefore the Apostle speaking to Timothy 2 Tim. 4.2 3. of such as could not endure â—ound Doctrine wholesome food prescribeth him this for the remedy against it therefore preach the more saith he and the more profitably be instant in season and out of season reprove rebuke exhort with all long
I gave you of this Doctrine the last day and consider further First That this was the course that David and all the worthy servants of God yea Christ himselfe tooke and wherein they found comfort in all their distresses Luke 10.37 Goe and do thou so likewise Such examples are worth the following they are like the cloud that guided Gods people through the wildernesse as the Apostle calls them Heb. 12.1 We should marke which way they went and follow their footsteps Goe thy way sorth by the footsteps of the stocke saith Christ to his spouse Cant. 18. Secondly This is the opportunity and time above all others wherein Gods people may be sure to find him For such promises to speed well in their prayers they have at no time in no case as in this Exod. 22.23 If they cry at all unto me I will surely heare their cry Psal. 9.9 The Lord will be a refuge for the oppressed a refuge in times of trouble and 22.24 He hath not despised nor abhorred the affliction of the afflicted neither hath he hid his face from him but when he cryed unto him he heard But the most effectuall meanes to perswade you to this duty is by removing foure principall impediments that keepe men from it and answering foure objections that they are apt to make against it 1. The extreamity of their affliction 2. The sense of their owne unworthinesse 3. The want of ability to this duty 4. The little good they have got by it First I am in great distresse saith one and would faine seeke to God by prayer for comfort But 1. I am overwhelmed with extreamity of affliction and weary of my life yea 2. the Lord is so angry with me and I have so many tokens of his indignation upon me that I have no hope to speed nay 3 I am afraid I shall provoke him farther even by presuming to pray unto him This hath beene the case not of desperate wretches only such as Cain and Iudas but even of Gods dearest children First They have beene overwhelmed with the extreamity of affliction and for the time so overcome of it that they have not beene their owne men David complaines Psal. 142.3 His spirit was overwhelmed within him They have even beene like drunken men that have lost the use of their understanding for a time Psal. 60.3 Thou hast made us to drinke the wine of astonishment Esa. 51 21. Thou afflicted and drunken but not with wine Yea they have beene like distracted persons Psal. 88.15 While I suffer thy terrours I am distracted Yea they have had such fits of impatiency that they have beene weary of their lives Iob 7 15. My soule chooseth strangling and death rather then my life Secondly the tokens of his indignation that have beene upon them have even made them afraid to goe unto him 1. Chron. 21.30 David could not goe before the altar that was at Gibâ—on to enquire of God for he was afraid because of the sword of the Angel of the Lord. Thirdly they have beene afraid God would bee further provoked against them even for presuming to pray unto him Psal. 80.4 How long wilt thou bee angry against the prayer of thy people Take therefore an answere to this objection and a defensative against this tentation in foure points First Consider the examples of Gods people that have bin in this case that when they have beene fullest of the tokens of Gods anger yet have they prayed for all that Observe it in all the examples mentioned in the objection no extreamity of affliction could keepe them from prayer When God wrestled with Iacob as an enemie and smote him so on the hollow of his thigh that he lamed him Genes 32.25 26. yet Iacob prayed still for all that Hos. 12.4 He wâ—pt and made supplication unto him When Iob was by the extreamity of his affliction tempted to thinke God hated him as an enemy Iob. 16.9 He teareth me in his wrath who hateth me he gnasheth upon me with his teeth mine enemy sharpeneth his eyes upon me yet he prayed much to God for all that and resolves still to doe it Iob 9.15 I will make supplication to my judge What greater extreamity could a man be in or what greater evidence could he have of Gods indignation then Ionah had when he was cast into the Sea and devoured by a Whale yet prayed he for all this Ionah 2.2 Out of the belly of hell cryed I and thou heardest my voice verse 4. Then I said I am cast out of thy sight yet will I looke againe towards thine holy Temple and verse 7. When my soule fainted within mee I remembred the Lord and my prayer came in unto thee When Christ had said of the woman of Canaan he was not sent to such as shee was Mat. 15.24 Yea when he had called her dog verse 26. yet she prayed to him for all that verse 25.27 Secondly The more angry the Lord is with us the more cause we have to seeke unto him for favour for we cannot stand out with him Iob 9.4 He is wise in heart and mighty in strength who hath hardened himselfe against him and hath prospered Neither can we flye from him Psal. 139.7 Whither shall I goe from thy spirit or whither shall I flye from thy presence There is therefore no strugling with God our only way is to stoope and yeeld and humble our selves to him to cast our selves downe at his feete as 2. Sam. 15.26 If he thus say I have no delight in thee behold here I am let him doe to me as seemeth good unto him It is the counsell Solomon giveth for the wisest course that can be taken by a subject when he is fallen into the displeasure of his Prince Eccles. 10.4 If the spirit of the ruler rise up against thee leave not thy place neglect not thy duty or as he saith Eccles. 8.3 Be not hasty to goe out of his sight as if he had said fling not from him in a chase for yeelding pacifieth great offences And by a debter when by suretiship he is fallen into the hands of his creditor Prov. 6.2 When thou art come into the hands of thy friend go humble thy selfe How much more must this course be taken when God is offended when we are in his hand Ps. 73.28 It is good for me to draw neere to God For this is the only way to pacifie him when he is angry Iam. 4.8 Draw nigh to God and he will draw nigh to you Thirdly None of us may conclude that we are out of Gods favour or hated of him because we are sharpely and grievously corrected and plagued by him If I say I will speake thus saith David Psal. 73.15 I should offend against the generation of Gods children For 1. they that have beene dearest unto God and most highly in his favour have drunke deepest of this cup. All the day long saith David Psal. 73.14 have I beene plagued and chastened every
morning As many as I love saith Christ Revelat. 2.19 I rebuke and chasten 2. The Lord hath oft dealt very sharpely with his children when hee hath had no purpose therein to take vengeance of them for any of their sinnes nor bin angry with them at all but only to try their faith and obedience and when he hath purposed to do them most good he hath prepared them for it this way as is evident in the case of his wrestling with Iacob and laming of him and in his dealing with the woman of Canaan When Moses speakes of his dealing with Israel in the wildernesse and of all the hardnes they endured there Deut 8.16 he did it saith he that he might humble thee and that he might prove thee to doe thee good at thy latter end Fourthly One chiefe cause of Gods so sharply afflicting and seeming so angry with his people is to draw them to seeke unto him for his favour this way and to come oftner to him or at least to come to him in a better manner with more humility and sense of the need they have of him and with more fervency then they have bin wont to do Hos. 5.15 I will go and returne to my place till they acknowledge their offence and seek my face in their affliction they will seeke me early For as God for his part greatly desires to see his children oft and delights to heare their prayers Cant. 2.14 Let me see thy countenance let mee heare thy voice for sweet is thy voice thy countenance is comely So we for our part are apt like the prodigall Lu. 15.16 17. to neglect our father till extreame need and misery drive us unto him So that to conclude the answer to this first objection No affliction or token of Gods anger how extreame soever should cause us to despaire of help from God or discourage us from seeking comfort from him by prayer but we should resolve with Iob. 13.15 Though he slay me yet will I trust in him Secondly I am in great distresse saith another and I would faire seeke to God for helpe and comfort by prayer but alas I am so vile a sinner and so unworthy that I dare not I know God beareth not sinners Iob. 9.31 And certainely this keepes many from prayer This is a naturall effect of of sin to make men afraid to go to God and to stand before him as appeares in that example of Adam Gen. 3.8 Adam and his wife hid themselves from the presence of the Lord. Conscience of sin will stop our mouthes and make us unapt to speake to God as appeares by Davids prayer heere Psal. 51.15 O Lord open thou my lips It will make us unable to looke up unto God Psal. 40.12 Mine iniquities have taken hold upon me so that I am not able to looke up O that men would thinke of this and it would have great force to restraine them from sin Now for answer unto these that are kept from prayer in their distresse by sense of their owne unworthinesse I have foure things to say First others of Gods servants that have beene as deepely touched with sense of their sins as any of us can be have beene much given to prayer for all that This appeares by Davids example in this Psalme and 40.12 My sinnes are more then the haires of mine head therefore my heart faileth me Yet prayeth he for all that verse 13. Be pleased O Lord to deliver me O Lord make hast to helpe me And so did Ezra 9.6 O my God I am ashamed and blush to lift up my face to thee my God for our iniquities are increased over our head and our trespasse is growne up unto the heavens Paul also had as deepe a sense of his sins and unworthinesse as any man could have For he saith 1 Tim. 1.15 he was the chiefe of all sinners and Ephes. 3.8 he was lesse then the least of all Saints yet he was given much to prayer yea even then when the sense of his sins did most afflict him Act 9 12 Behold he prayeth Secondly the more and more hainous our sins are the more need the more cause have we to seeke to God by prayer for mercy Mat. 9.12 They that be whole need not a Physitian but they that are sicke Thirdly the sense of our sins and unworthinesse if it be sincere and unfained makes us never the lesse but much more capable of mercy and comfort from God by prayer For we go not in our owne name but in Christs That is that that doth give boldnesse Heb. 4.16 None have ever beene so welcome to God nor have found so much mercy with him as they that have come to him in deepest sense of their owne unworthinesse Five notable examples we have for this First In the woman that Christ cured of the bloudy issue that was so humbled in the sense of her unworthinesse that she durst not presume to speake to Christ but Mar. 5.27 came in the preasse behind and touched his garment And when she perceived Christ knew what she had done she came fearing and trembling and fell downe before him verse 33. Secondly In the Centurion Luk. 7.6 7. who thought himselfe not worthy that Christ should enter under his roofe nor that hee should presume to goe to Christ himselfe Thirdly In the Prodigall that thought not himselfe worthy to be called a sonne Luk 15.21 Fourthly In the Publican who thought not himselfe worthy so much as to lift up his eyes to heaven Luk. 18.13 Fiftly in the woman of Canaan that judged her selfe no better then a dog Matth. 15.27 Who cou'd have deeper sense of their owne unworthinesse then these or who did ever receive greater mercy and comfort from God in their prayers then these did So that it is certaine it is not true humility and sense of our unworthinesse that keepes any from prayer They that are truly poore in spirit and do mourne for that will hunger and thirst after righteousnesse and seeke it by all meanes Mat. 5.3 4 6. It is privie pride that keepes men from prayer as it doth that poore wretch that being in extreame want will rather sterve and pine himselfe then he will seeke unto or be beholden to any that is able to succour and relieve him Fourthly whereas thou pretendest that the sense of thy sinne and of thine unworthinesse for sin keepes thee from prayer know thou that thy infidelity that keepes thee from seeking to God for mercy is a farre greater sin then any other yea then all the rest that ever thou committedst as is plaine by that speech of our Saviour Iohn 16.9 He will reprove the world of 〈◊〉 because 〈…〉 not in him Lecture XII On Psalme 51.1 2. Ianuary 10. 1625. THE third Objection followeth that is that they are 〈◊〉 to pray For thus is many a poore soule apt to say I am in great distress and would faine seeke to God by prayer for helpe and 〈◊〉 but alas
Doctrine so unto the uses that are to be made of it Now the grounds and reasons of the Doctrine are principally two The one taken frō the consideration of the nature of sin the other from the consideration of the nature attributes of the Lord himselfe And in the nature of sin two things are to be cōsidred 1. that every sin is a transgressiō of the law of God 2. that every sin is a contēpt done unto God For the first What is it that maketh any thought or word or action to be a sin Not the offending or hurting of our selves or any other man by it but the offending of God and breaking of his Law As no good duty I performe to any man is a good worke unlesse in doing it I respect the Lord and do it in obedience to him As Paul saith to Christian servants Colos. 3.23 24. Whatsoever ye doe doe it as to the Lord and not unto men knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ. So no wrong I can do to any man is a sin but in respect of the disobedience contempt I shew unto God and his Law by doing of it This is plain Lev. 6.2 If a soule sin commit a trespasse against the Lord lie unto his neighbour in that that was delivered him to keepe or in fellowship or in taking away by violence or hath deceived his neighbor No sin can be more directly committed against our neighbour then cosenage theft and robbery are and yet ye see that that maketh a man a sinner in these things is this that in doing of them he hath cōmitted a trespasse against the Lord. Thus the Apostle when he had said every one that hath a true hope to be saved to go to heaven doth purifie himselfe from all sin corruption so maketh himselfe fit to go thither giveth this for the reason of it 1 Ioh. 3.4 because sin is a most hainous dangerous thing and why so Whosoever committeth sin transgresseth also the law for sin is the transgression of the law That that maketh sin so dangerous a thing that that maketh Gods people so fearfull to sin so careful to purifie cleanse themselves from their corruptions is this that by sinning they transgresse the law of God So the Apostle Paul teacheth us 1 Cor. 15.56 The sting of death is sin the strength of sin is the law What is it that maketh death so painfull terrible as it is unto men Surely nothing but sin that giveth the sting unto it and what is it that maketh sin so strong to condemne them and cast them into hell to sting and torment the conscience as it doth Surely nothing but the law that giveth the strength to sin that the law of God hath bin transgressed by it This is the plain meaning of that which the same Apostle saith Rom. 4.15 The law worketh wrath for where no law is there is no transgression What is it that brings Gods wrath upon man in this life or in the life to come that stingeth the conscience with the sense of it Why sin you will say and in saying so you say truly for so saith the holy Ghost Ephes. 5.6 Because of these things commeth the wrath of God upon the children of disobedience Yea but what is the cause that sin bringeth the wrath of God upon man Surely nothing but this because by it Gods law is transgressed the law worketh wrath saith the Apostle Secondly this is also to be considered in the nature of sin that by every sin that we cōmit we do not only transgresse Gods law but we also despise him do an injury and contempt unto him For as it is among men when ye invite a man of worship and worth unto a feast if you give him not his due in placing of him though his cheere be never so good though the place he sits in be otherwise never so convenient though in words entertainment you neglect no cōplement towards him yet if you place him not according to his degree if you set one that is known to be his inferior above him in stead of a kindnes that you have pretended he wil esteeme that you have done a great disgrace indignity unto him So is it much more in this case If we set not the Lord in the highest roome of our hearts if we prefer our owne will before his as in every sin we do if we sleight any commandement of his thinke it is no great matter to transgresse it this is a plain contempt done unto God a despising of him So the Lord doth not only esteeme of grosse sinners that they cast him behind their backs as he tells Ieroboam 1 kin 14.9 But even of his own people whē they sin against his law So he telleth David twice that in cōmitting these sins of adultry murder 2 Sā 12.9 10. he had despised his cōmandement he had despised him So he telleth Ely that in neglecting to shew that severity to his lewd sons that he ought to have done he despised him 1 Sam. 2.30 And he telleth Moses Aaron that they had rebelled against him Nū 20.24 And so much for the first reason ground of the doctrine The second reason is taken from the consideration of the nature and attributes of God the person whose law is transgressed by our sins Foure attributes there be in the Lord which if we consider well we shall easily beleeve that we are to hate our sins and mourne for them out of this respect chiefly that we have offended God by them The first is his omnipresence omniscience he is present with us whersoever we are his eye is upō us he beholdeth us whatsoever we are doing Can any hide himselfe in secret places that I should not see him saith the Lord Ier. 23.24 do not I fill heaven earth saith the Lord Pro. 15.3 The eyes of the Lord are in every place beholding the evill the good This was a main thing Nathan laid to Davids charge whereby he aggravated his sin 2 Sam. 12.9 Wherfore hast thou despised the commandement of the Lord to do evill in his sight And this was it that at this time lay so heavy upon Davids conscience O Lord I have done this evill in thy sight As if he had said all my care was to be secret to hide my sin from the eyes of men thou didst it secretly saith the Lord to him 2 Sam. 12.12 but all this while thine eye was upon me when for the committing of my filthines I had shut all out of my chamber I could not shut out thee when I did it in the darke the darknes hid me not from thee as he speaketh Ps. 139.12 but the night shineth as the day the darknes and the light are both alike with thee This is that that did even fil his heart
with shame sorrow when he considered that he had done so lewdly the Lord being by the Lord looking upon him And surely so will this work upon every one of us also when God shall be pleased to awaken touch our hearts as he did his It is a matter of extreame shame and trouble of mind even to most wicked men to know that any man hath seene them and bin privy to that which they have done If one know them saith Iob 24.17 they are in the terrors of the shadow of death How much more must it trouble the heart of Gods child when he considereth the Lord saw was an eye-witnes of all the foulest sins that ever he committed All men by nature would be much restrained from many sins if they knew of any body though it were but a child that were by them to see what they did And thus the murderer and adulterer are brought in by Iob 24 5. emboldening themselves No eye shall see me As if he had said If they knew there were any eye to see them they durst not do it And they are noted for men grown to an extraordinary height in sin that feare not at all nor are restrained from sinning by the eye of man that are so impudent as they care not who see or know what lewdnes they do Esa. 3.9 Such as declare their sin as Sodom that hide it not Such as are like Absalom who spread his tent upon the top of the house and went in to his fathers concubines in the sight of all Israel 2. Sam. 16.22 And will not this appeare to the child of God when God shall open his eyes a far greater impudency height of sin that he in sinning regarded not nor feared the Lords eye that he durst do such such things when the Lord looked upon him Surely to David it did here O Lord I have done this evill in thy sight And so it will do to every one of us when God shall be pleased to give us such hearts as he did unto David For thus doth the Lord oft aggravate the sins of men Esa. 65.12 Therfore wil I number you to the sword you shal al bow down to the slaughter because when I called ye did not answer when I spake ye did not heare but did evill before mine eyes and did choose that wherein I delighted not The second attribute of God the consideration wherof setteth forth the hainousnes of sin is his infinite holines and the dislike he beareth unto sin This is a chiefe attribute of his that wherein his glory doth principally consist This is plain by that song of the blessed Angels Esa. 6.3 Holy holy holy is the Lord of hosts the whole earth is full of his glory And in the first petitiō of the Lords praier where when our Saviour would have us to pray that Gods name may be glorified he teacheth us to expresse it in these termes Hallowed be thy name let holines be ascribed unto thee Now the Lord being thus infinitely holy 1. He hateth and disliketh sin there is nothing so contrary and opposite to his nature as sin is No man doth hate any thing in the world no mans heart doth so much loath or rise against any thing as the Lords doth against sin Hab. 1.13 Thou art of purer eyes then to behold evill canst not looke on iniquity He cannot abide to looke upon it Ier. 44.4 I sent unto you all my servants the Prophets rising early sending them saying do not this abominable thing that I hate The Lord in the ministery of all us his servants doth in the most patheticall manner he can perswade and entreat you to be afraid to sin to repent of your sin even for the Lords sake even for this cause because his soule doth so much hate and loath sin Oh do not this abominable thing which I hate 2. Because the Lord is infinitly holy he must needs be grieved with sin Nothing grieveth the Lord so much as sin doth It is a great griefe to any ingenuous mind and a thing that of all others we can worst brooke to see our selves despised and contemned by any David complaineth oft of it and prayeth against it Ps. 119.22 Remove from me reproach contempt But never was man so much grieved to see himselfe despised as the Lord is to see men despise and sleight him as I told you we all do when we sin against him Grieve not the holy spirit of God by your corrupt communication saith the Apostle Eph. 4.30 As if he had said Because he is holy sin must needs grieve him 3. Because the Lord is infinitly holy sin must needs anger disquiet and vexe his spirit Nothing in the world can so much provoke a man unto anger nothing can so cut him to the heart so vexe disquiet his mind as the Lord is provoked cut to the heart vexed with our sins Esa. 63.10 They rebelled and vexed his holy spirit Eze. 16.43 Thou hast fretted me in all these things Now when Gods child doth consider well of this his sin must needs trouble him more in this respect that he hath done that that God so loatheth hateth that he hath grieved and vexed him so much by it then in respect of any evill or punishment he hath brought upon himselfe by it So did it David here Against thee thee only have I sinned And so wil it the senslessest heart here when God shal touch him as he did David here O that we could consider how God may complaine of us as Ps. 95.10 Forty yeeres long was I grieved with this generation How long have we grieved the Lord some of us by living in one sin some in another O that we could say to our own hearts as the Prophet doth to Ahaz Esa. 7.13 ô my soule is it a small thing for thee to grieve men by thy sins that thou wilt also grieve my God The third attribute of God that setteth forth the hainousnes of our sins is the infinite greatnes majesty of the Lord Great is the Lord saith David Ps. 145.3 greatly to be praised his greatnes is incomprehensible And indeede this is the beginning and foundation of all religion and piety to esteme the Lord to be higher then the highest Eccl. 5.8 and to acknowledge in our hearts this infinite greatnes and majesty of the Lord Ascribe ye greatnes to our God saith Moses Deut. 32.3 And thus did the blessed Virgin Lu. 1.46 My soule doth magnifie the Lord. Every transgression even among men is more or lesse hainous according as the person is against whom it is cōmitted He that doth smite his father or his mother or but curse revile them shall surely be put to death saith the Lord in his Law Exo. 21.15 17. Whereas the reviling yea or wounding or maiming of another man was not so great a sin nor to be punished in so severe a manner as you may
consolation in this assurance And this is the maine end that God ordained preaching for So Zachary saith that Iohn the Baptist was sent to that end Luke 1.77 To give knowledge of salvation to his people by the remission of their sinnes When God had promised Esa. 57.18 that he would restore comfort to his Israel and to his mourners he telleth us in the next words verse 19. the meanes whereby he will doe it I create the fruit of the lips my word in the speech and ministery of my servants Mal. 2.7 The priests lips should keepe knowledge and they should seeke the law at his mouth peace peace to him that is farre off and to him that is neere saith the Lord and I will heale him God hath promised to worke by the ministery of his servants in the hearts of his people abundance of peace and comfort which cannot be without assurance of his favour and to heale them of all that anguish of heart which the doubting of his favour did breed in them And no maruell though the Word have this force to breed this assurance for therein are all the promises of God to be found which are the ground and evidence upon which all true assurance of Gods favour is built In God will I praise his word saith David Psal. 56.4 in God have I put my trust I will not feare what flesh can doe unto mee All his comfort all his assurance and confidence was grounded upon the Word The second ordinance of God that hath great force in it to breed in our hearts this assurance of Gods favour and to preserve it in us and to recover it when it is lost is the conscionable use of the holy Sacrament We reade of Gods people that had received the Passeover with good hearts that had prepared their hearts to seeke the Lord in that his ordinance as Hezâ—kiah speaketh of them 2 Chron. 30.19 that they found marvellous comfort in it verse 21. They kept the feast with great gladnesse And verse 26. There was great joy in Ierusalem And that Sacrament we know was the same in substance with our Lords Supper Certainely there is not more vertue in any ordinance of God to confirme us in the comfortable assurance of Gods favour then in this if it be worthily received For 1 Christ is no where so particularly offered and applied to us as in it 1 Cor. 11.24 Take eate this is my body which was broken for you 2 He is offered to us as meat and drinke to feede upon and what is so neerely applyed to us and made ours as our food which is turned into our very substance and made one with us 3 He is offered to us as bread and wine which of all food hath most force to strengthen and make glad our hearts Psa. 104.15 4 The Sacraments are ordained to be his seales to assure and confirme his covenant unto us they are seales of the righteousnesse which is by faith as the Apostle speaketh Rom. 4.11 The third and last ordinance of God that hath great force to breed and preserve this assurance of Gods favour in our hearts to recover it when we have lost it is prayer Aske and you shall receive saith our Saviour Iohn 16.14 that your joy may be full This is one of the principall fruits of prayer it breedeth full and sound joy in the heart which necessarily presupposeth assurance of Gods favour This course David oft tooke to recover his assurance and comfort and found great successe in it When he made that prayer that is set downe Psal. 6. he was in great anguish of minde through the losse of the assurance of Gods favour as appeareth verse 1 4. to recover his assurance he falleth to fervent prayer and before he had ended his prayer he was so filled with the assurance of Gods favour that he bursteth forth into these patheticall expressions of his joy verse 8 9. The Lord hath heard the voice of my weeping the Lord hath heard my supplications the Lord will receive my prayer And Psal. 31. when he had lost his assurance so farre that he said in his hast verse 22. hee was cast out of Gods sight to recover it he betooke himselfe to prayer and prevailed so thereby that he cryeth out verse 21. Blessed be the Lord for he hath shewed me his marvellous kindnesse As though hee had said The Lord hath given mee againe a sweet and comfortable assurance of his favour I do not deny but many yea many of Gods owne children may use all these three ordinances of God that I have named unto you and use them often too read and heare and receive and pray and yet never attaine to this assurance of Gods favour by them Alas this will never be obtained without great diligence in the use of all meanes that God hath appointed Give diligence saith the Apostle 2 Pet. 1.10 to make your calling and election sure Yea verse 5. Give even all diligence thereunto Alas we do not in our hearing receiving praying seeke or aime at this to get assurance thereby that wee are in Gods favour or if we doe seeke it yet use we no diligence in the use of these meanes that we might obtaine that which we seeke in them But if wee cannot obtaine it by these meanes there is a third thing to bee done Seeke to bee more humbled in thy selfe in the apprehension of thine owne wretchednes Seeke the Lord and his favour with an humbled soule When Ieremy prophesieth of the comfort that Gods people should find upon their earnest seeking of his favour before the end of their captivitie he speaketh thus of them Ieremy 50.4 Going and weeping they shall goe and seeke the Lord their God When we can lament after the Lord as Israell did 1 Sam. 7.2 mourne for the losse of his favour and goe weeping to him to seeke the recovery of it wee need not doubt of prevailing with him God resisteth the proud saith the Apostle Iames 4.6 but hee giveth grace to the humble Specially this grace of a comfortable assurance of his favour hee useth not to give unto any but unto the humbled soule And thereupon the Apostle inferreth verse 10. Humble your selves in the sight of the Lord and hee shall lift you up The want of sound humiliation is the chiefe cause wee cannot attaine unto sound assurance of Gods favour Never did any attaine unto any great measure of assurance of Gods favour that had not first bin deeply humbled in themselves Neither doth God use to give the spirit of adoption to his people till hee have first given them the spirit of bondage Rom. 8.15 God comforteth those that are cast downe saith the Apostle 2 Cor. 7.6 Therefore the day of humiliation wherein Gods people did afflict their soules is called the day of atonement betweene God and them Levit. 23.27 28. Such God hath bound himselfe by promise to speake peace unto Blessed are they that mourne saith our Saviour
Matth. 5.4 for they shall bee comforted I will dwell with him saith the Lord Esay 57.15 that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones For 1. then and never till then wee will in our judgements value and prize Gods favour in Christ above all things in the world and say with David Psal. 63.3 Thy loving kindnesse is better then life Shew us the father saith Philip to Christ Iohn 14.8 and it sufficeth us This hee spake indeed out of ignorance and curiositie but thus speaketh the humbled soule advisedly Let mee but see my heavenly father reconciled to mee in Christ and the light of his countenance shining upon me and I have enough though I had nothing else in the world And on the other side the humbled soule doth say that without this though hee had all the world he hath nothing but is ready to say with Paul Phil. 3.8 I count all but as dung without Christ. â— Then when we are soundly humbled and never till then wee will hunger and thirst after Christ and desire Gods favour in him more earnestly and eagerly then any thing in the world It was the voice of an humbled soule that wee read Psal. 42.1 â— As the Hart panteth after the water brookes so panteth my soule after thee ô God my soule thirsteth for God And they that can thus thirst after Gods favour shall be sure to obtaine the assurance of it Blessed are they that hunger and thirst after righteousnesse saith our Saviour Matth. 5.6 for they shall bee satisfied And what marvaile is it then that there bee so few that attaine to this assurance alas there bee few that prize it as they ought few that thirst after it because few that are soundly humbled in themselves for their sinnes Lecture LXXXIII on Psalme 51.6 March 4. 1627. THE fourth thing that they must doe that desire to get and preserve in themselves a comfortable assurance of Gods favour is this They must nourish in their hearts a constant care to please God in all their wayes and a feare to offend him in anything For 1. None but such can possibly get or keepe any true assurance of Gods favour 2. All such shall certainely attaine unto it For the first You may heare some wicked men glory much in the assurance they have of their owne salvation and pronounce peremptorily of many a servant of God that all their profession is no better then hypocrisie because they are so full of feares and so doubtfull of their salvation A wise man feareth saith Solomon Prov. 14.16 and departeth from evill the godly mans doubts and feares keepe him from many a sin that otherwise he should fall into but the foole rageth and confident hee sinneth outragiously and yet is confident But this is but a vaine presumption this can be no true assurance certainely It is not possible for any man that wittingly liveth in any knowne sinne to have any true assurance of his salvation or of the favour of God Let us draw neerâ— saith the Apostle Heb. 10.22 with a true heart in full assurance of faith But how may a sinfull man attaine to this high priviledge to bee able to draw neere to God with that boldnesse and full assurance of faith that God beareth a fatherly love unto him He telleth us that in the next words alluding in his speech to the manner of such as did draw neere to God under the ceremoniall law having our hearts sprinkled from an evill conscience and our bodies washed with pure water As if hee had said without a man be both justified and delivered from the guilt of his sinnes by the bloud of Christ and sanctified and delivered from the dominion of sinne by the spirit of Christ it is not possible for him to draw neere unto God in full assurance of faith Let the man that hath the strongest faith and the most comfortable assurance of Gods love once give himselfe liberty to commit any grosse sinne and hee must needes loose his comfort and assurance of Gods love Certainely our iniquities as the Prophet speaketh Esay 59.2 will separate betweene us and our God and our sins will cause him to hide his face from us See the proofe of this in David Who ever had more comfortable assurance of Gods favour then hee sometimes had The Lord is my light and my salvation saith he Psal. 27.1 whom shall I feare But when hee had once given liberty to himselfe to sinne against his conscience in the matter of Vriah see how all his comfort in the assurance of his salvation and of Gods favour was quite lost Restore to mee saith hee Psal. 51 1â— the joy of thy salvation But what speake I of grosse sinnes Let a Christian but grow worldly and secure let him but remit any thing of that watchfulnesse and care that was wont to bee in him to take heed to his wayes of that feare to offend God in any thing of his diligence to serve and please the Lord and his comfortable assurance of Gods favour will bee lost See an example of this in the Church the spouse of Christ. Cant. 5.2.6 It is said verse 6. her beloved had withdrawne himselfe and was gone shee lost the comfortable assurance of his love How lost she it Not by any grosse sin but meerely by her lazinesse and wordly security by that answer she gave him verse 3. I have put off my â—â—at how shall I put it on I have washed my feete how shall I defile them As if she had said I am now at ease and quiet and by opening unto thee by hearkning and yeelding unto thee in every thing I should put my selfe to a great deale of trouble and labour that I am now eased of Thus lost shee her sweete assurance of Gods love then and thus doth many a soule loose it at this day That exhortation therefore that the Apostle giveth to the Hebrewes 6.11 is necessary for every one of us Wee desire that every one of you saith he shew the same diligence to the full assurance of hope unto the end As if he had said ye have good things in you now such as accompany salvation you have now much labour of love yee have ministred unto the Saints and yet do minister but if you would have full assurance of your salvation be diligent to doe so still even unto the end if you grow negligent and carelesse in these duties hereafter this full assurance of salvation you will certainly loose A full and well grounded assurance of our salvation and of the favour of God will not bee gotten in a day or two without good proofe and experience wee have had of the worke of Gods grace in us it will never be gotten And when we have gotten it we may easily loose it againe if either wee give liberty to our selves in knowne sinnes or grow secure and carelesse in taking heed