reverence all men that go under the name of ministers For I know there be too many such whom 1. for their gifts as the Lord speaketh Ier. 23.21 I have not sent them yet they runne I have not spoken to them yet they prophecy 2. For their lives the Lord hath most justly made contemptible and base before all the people as he did the Prophets in Malachies dayes Mal. 2.9 Fourthly Neither doe I perswade you to that slavish subjection to the ministry which the Synagogue of Antichrist have brought the people unto They appropriate to themselves onely the title of the Church the people they say have no further to deale with matters of Religion then this to beleeve as the Church beleeveth to receive whatsoever the Priest teacheth or enjoyneth never make any question of it For to such Gods people may justly say that which Korah Dathan and Abiram did speake most wickedly and rebelliously Numb 16.2 Yee take too much upon you seeing all the congregation are holy every one of them and the Lord is among them wherefore then lift ye up your selves above the congregation of the Lord You may and ought to judge of the Doctrine that is taught you and not to reverence the best minister in the world so much as to receive any doctrine upon his credite till you have examined and found it to be agreeable to the Word Paul himselfe bids the Corinthians judge of that he said 1. Cor. 10.15 and the Bereans are commended for this that they examined by the Scriptures those things that Paul and Sylas taught Acts 17.11 Fiftly I deny not but you may in your esteeme put a difference even betweene Gods faithfull ministers For there are diversities of gifts 1. Cor. 12.4 And it is no fault but a good grace of God to esteeme best of the best gifts of God That may by good consequence bee concluded from that speech of the Apostle 1. Cor. 12.31 Covet earnestly the best gifts And I will tell you what ministry you should most prize and esteeme of First you may and ought to esteeme of that ministry best not which tickleth the eare best nor of that which hath most learning but that which is most fit to edifie and to work upon the conscience which made Paul say 1. Cor. 14.5 Greater is he that prophesieth then he that speaketh with tongues and 4.20 The kingdome of God standeth not in words but in power Secondly you may and ought to esteeme of that ministery best that doth most good that God blesseth most and so giveth greatest testimony unto This is mentioned for the cause of the reverence the conuert spoken of 1. Cor. 14.25 did shew to that ministery because he found that of a truth God was in that ministery And thus Paul challengeth esteeme and reverence to his ministry 1. Corinthians 9.2 because God had set his seale unto it Thirdly you may and ought to esteeme most of that ministery that your selves have received most good by So Paul prooveth the Corinthians ought to esteeme more of him then of others because he had begotten them to Christ. 1. Cor. 4. â—5 And in this respect certainely your owne Pastors should bee more esteemed then strangers 1. Thess. 5 12. Wee beseech you brethren to know them which labour among you and are over you in the Lord and admonish you All this notwithstanding you must hold your selves bound to esteeme reverently of the meanest of Gods faithfull ministers and may not admire and praise one with disparaging and making light account of another This is taxed by the Apostle as a foule sinne 1. Cor. 3.4 When one saith I am of Paul another I am of Apollo are ye not carnall Now for to helpe and strengthen thee against this corruption consider these sixe points First The ministery of one man is Gods ordinance aswell as anothers 1. Cor. 16.10 11. Timothy worketh the worke of the Lord as I also do let no man therefore despise him And the word is the same the treasure as precious in one vessell as in another 2. Cor. 4.7 Secondly The difference of gifts is the Lords doing and for the benefit of the Church It is not alwayes the fault of the minister that his gifts are meaner then another mans Many times indeed it is his owne fault because he will not study nor stirre up Gods gifts in himselfe but alwayes it is not so But this is the Lords doing who divideth to every one severally as he will 1. Cor. 12.11 Yea in this difference and variety of his gifts in his ministers the goodnesse of God to his Church is greatly to bee admired All this is done for the benefit of the Church 1. Cor. â— 22 One kind of gift is fitter for some to profit by and another for other some Mat. 11.17 19. Thirdly He that receiveth a meaner gift then he whom thou most admirest in one kind may yet excell him in some other gift that is also usefull and beneficiall to the Church As the Apostle sets it forth by a fit comparison the hand hath as excellent a gift in his kind as the eye and the foote as the head 1. Cor. 12.21 Paul had a better gift in speech then Barnabas Actes 14.12 yet was Barnabas also a good man and full of the holy Ghost and had excellent gifts in his kind Acts 11.24 Fourthly Thy profiting by the ministry of the word dependeth not so much upon the gifts of the man that preacheth as upon the blessing of God upon his owne ordinance 1. Cor. 3.5 The Preachers are but the ministers by whom wee beleeve even as the Lord giveth to every man Fiftly God sometimes workes most mightily and giveth the greatest blessing to the weakest meanes No man doubts but Peters gifts were farre inferiour to Christs yet wonne he more to God by one Sermon Acts 2.41 then Christ did by all his as may appeare Acts 1.15 Sixtly If thou refusest to receive and esteeme duly of the meanest of Gods faithfull servants that are sent by Christ thou receivest not Christ but in the ministery of the Word respectest more the gifts of men then the ordinance of God Iohn 13.20 Verily verily I say unto you he that receiveth whomsoever I send receiveth me Lecture IIII. On the Title of Psal. 51. Octob. 26. 1625. SEcondly This Doctrine should perswade us of the necessity of this ordinance yea how necessary it is for every one of us to live under the ministry of the word and provoke us to resolve with our selves that we will never live without it This was Davids resolution Psal. 23.6 I will dwell in the house of the Lord for ever Yea he prayeth that he may be so happy Psal. â—7 4 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 dayes of my life Wee should be content to bee at cost and to straine our selves to get it home to us rather then we would
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
Iacob saith the Prophet Psal. 78.5 and appointed a law in Israel which hee commanded our fathers that they should make them knowne unto their children All parents you see are commanded to instruct their children themselves in the law of God 2. Wee are bound to bring our children and servants with us to the publique meanes of knowledge and instruction When Elkanah went to the house of God in Shilâ—h 1 Sam. 1.21 his manner was to take his whole family with him 3. We are bound to examine our children and servants what they have learned and how they have profited in knowledge by that which hath beene taught them For this we have the example of the best master of a family that ever was Matth 13.51 For though many that have beene from their childhood brought up thus in the knowledge of religion for the present seeme to be as void of grace as any other yet is not our labour lost for if they belong to God even this dead and senslesse knowledge which they have gotten by these our endeavours will be of good use unto them one day and a great advantage unto them when the time of their visitation shall come as there is good use of laying the wood together in the chimney before-hand though it will not burne till fire be put to it So that knowledge which the Iewes learned of Iohn the Baptist concerning Christ though for the present they regarded it not but rather were offended at it yet in the day of their conversion it proved a great advantage unto them and helpe unto their faith Iohn 10.41 42. Thirdly and lastly Seeing knowledge is both the foundation and seed of all other saving graces wee that are ministers must be exhorted to make it our first and chiefe care to bring the people to knowledge to ground and stablish them in it True it is this is not all that we have to doe we must apply as well as teach Hee that prophesieth saith the Apostle 1 Cor. 14.3 speaketh unto edification and exhortation and comfort Wee must labour to worke upon the heart and affection as well as upon the understanding Speake to the heart of Ierusalam saith the Lord Esay 40.2 Yet is this our first and chiefe worke to open the eyes of Gods people and to turne them from darknesse to light as the Lord told Paul Acts 26.18 to worke upon their understanding and to bring them to knowledge As he is said to bee a pastor according to the Lords owne heart Ieremy 3.15 that feedeth the people with knowledge and understanding That is that that feedeth the soule The Preachers chiefe care must be to teach the people knowledge Eccl. 12.9 The minister then that hath taken the charge of soules upon him and would approve himselfe to be a pastor according to Gods owne heart and liking must doe these things First He must hold himselfe bound to catechise as well as to preach and count catechising a chiefe part of his ministery The Apostles the great master builders tooke this course they taught first the chiefe principles of religion and laid that as a foundation to all their preaching Heb. 6.12 The Romans had a forme of Doctrine a catechisme delivered unto them this way Rom. 6.17 And so had other Churches also that the Apostles did plant Hold fast the forme of sound words saith the Apostle 2 Tim. 1.13 which thou hast heard of me Secondly Hee must not content himselfe to teach diligently but hold himselfe bound also to teach plainely that the people may understand the text that hee handleth understand how his Doctrine riseth from it understand how it is confirmed by the word Thus is the preaching of the Levites commended Nehem 8.7 8. They caused the people to understand the law they gave the sense and caused the people to understand the reading Thus it is said of Moses that hee laid before their faces all the words that the Lord had commanded him Exodus 19.7 Hee made all things most plaine and evident unto them Thirdly We must lay a good foundation of Doctrine for all our exhortations and reproofes and deale substantially and soundly in our ministery Be instant saith the Apostle 2 Tim. 4.2 reprove rebuke exhort but do it with all long suffering and doctrine Fourthly and lastly We must study and take paines for our sermons It is said of Ezra 7.10 that hee prepared his heart to teach in Israel statutes and judgements hee studied much Because the preacher was wise saith Solomon Eccles. 12.9 10. he still taught the people knowledge yea hee gave good heed and sought out and set in order many parables The preacher sought to find out acceptable words and that which was written was upright even words of truth I know well there is a great difference betweene that preacher and the best of us for hee spake and wrote by divine and immediate inspiration but that addeth much to the strength of the proofe I bring from this place For 1. If hee gave good heed to that he taught and sought out and set in order his parables was carefull both to find out good matter and to deliver it in a plaine and good method if hee had such need to take these paines If Paul the Apostle 2 Timothy 4.13 had such need of bookes and of his parchments too which may appeare to bee note-bookes of his owne making the Syriak translateth it the bundle of writings folded up together for they used then parchment to write in as wee doe paper now how much more need have wee who may expect no immediate inspirations as they had but must attaine all the knowledge wee have by reading and meditation and prayer to God for his blessing upon these ordinary helpes both to have bookes to read and note-bookes and common-place bookes of our owne and to study hard that wee may bee well furnished and prepared for this worke 2. His reasons concerne us as much as him For 1. we must still teach the people knowledge strive to teach them more then they knew before and bee as good stewards bringing forth new as well as old Matthew 13.52 2. We must labour to find out acceptable words such as may give our hearers content and make them delight to heare us 3. Yet not by humouring them but by words of truth And this cannot bee done without study Lecture XCVII On Psalme 51.6 Septemb. 9. 1628. WEE proceed now unto the second branch of the exhortation which is to stirre us up unto a duty that every one of us oweth to his owne soule And that is no other then that very exhortation the holy Ghost giveth us Pro. 4.5 Get wisedome get understanding And verse 7. Wisedome is the principall thing therefore get wisedom and with all thy getting with all that thou hast gotten with all thy wealth and substance get understanding Now when I exhort you to get knowledge and understanding I desire to perswade you unto these two things First That you would
faith of the son of God And Heb. 10.38 The just shall live by saith And in respect of this want of all spirituall life the naturall man is truly said to be dead in trespasses and sinnes and the man that is converted is truly said by the Apostle Rom. 6.13 to be made alive from the dead And this shall suffice to be spoken of the first reason and ground of the Doctrine The conversion of a man is to bee ascribed wholly unto God there is nothing in man himselfe to further or helpe forward this worke but that which the Scripture speaketh to abase and vilifie man may be applied to this case principally Cease ye from man whose breath is in his nostrills saith the Prophet Esa. 2.22 talke no more of his abilities put no confidence in any thing that is in him for wherein it he to be accounted of And 40.17 All nations before him in this case especially are as nothing and they are counted to him lesse then nothing and vanity Now the second reason and ground of the Doctrine respecteth the Lord himselfe For if we will consider the hand that the Lord hath in the worke of mans conversion we shall easily discerne good reason why this work must needs bee wholly ascribed unto the Lord and neither in whole nor in part unto man himselfe For first If any man shall say It is absurd and against all reason to say that the grace of God in mans conversion is so powerfull as it admits no other resistance I will answer him It is not absurd it is most agreeable to reason because the power of God who is the doer of this mighty worke is such as no man can withstand If God be pleased to shew his power in this worke who shall resist it I will worke and who shall let it saith the Lord Esa. 43.13 Hee doth according to his will saith the Prophet Daniel 4.35 in the army of heaven and among the inhabitants of the earth and none can stay his hand Yes say they it is not to be doubted but the power of God is irresistible but God is not pleased to shew his almighty power in the conversion of a man but to worke it onely by his Word and by the sweet motives and perswasions that are contained in it But to this I answer Yes God sheweth and exerciseth his omnipotent power in the conversion of a man as much as ever he did in any other of his most mighty and miraculous workes When a strong man armed keepeth his pallace saith our Saviour Luke 11.21 22. his goods are in peace till a stronger then hee come upon him and overcome him Certainely while we were in our naturall estate Satan like a strong and armed man had us in his possession if a stronger then he had not come if the Lord himselfe had not shewed his almighty power in delivering us wee had never beene converted any of us Therefore the Apostle saith 2 Pet. 1.3 that God by his divine power hath given us all things that pertainâ— to life and godlinesse True grace was never wrought in any but by a divine power Yea the Apostle plainely telleth us Ephesiansâ— 19 20. that no man is brought unto true faith but by the working of Gods mighty power yea hee calleth it the exceeding greatnesse of Gods power that worketh faith in a man yea he saith God sheweth and exerciseth no lesse power in this worke then hee did in raising Christ from the dead And therefore the grace of God in mans conversion must needs bee most powerfull there is great reason you see for it why it should bee so Secondly If any man shall aske me a reason for this Why God should give the meanes of grace to one and deny them unto another why to one that enjoyeth the meanes hee should give effectuall grace to profit and bee converted by them and not unto another why hee should give the meanes and grace to such as have beene worse men and denie it to such as have beene nothing so bad I answer That if we would but consider who it is that doth thus and why he doth it we shall find great reason for it For first The Lord that doth this is a most absolute soveraigne and hath a supreame and independant power to dispose of his owne gift as seemeth best unto himselfe Is it not lawfull for me to doe what I will with mine owne saith the Lord of the vineyard Mat. 20.15 In respect of this his sovereignty it is that Elihu speaketh thus to Iob Iob 33.13 Why dost thou strive against him for hee giveth not account of any of his matters As if he had said Hee is not bound to give a reason of any thing that he doth and therefore it is madnesse for man to wrangle or murmur against any of his doings In respect of this his sovereignty it is not possible the Lord should do wrong unto any of his creatures Who hath enjoyned him his way or prescribed him a law and rule to worke by saith Elihu Iob 36.23 or who can say thou hast wrought iniquity If God should have denied the meanes of grace or in giving the meanes should have denied grace to profit by them to all men he had done them no wrong at all For who hath deserved that hee should doe this for him Nay who hath not deserved the contrary Who hath first given unto him and it shall bee recompensed to him againe saith the Apostle Romanes 11.35 In respect of this absolute sovereignty of the Lord he hath no other rule to guide him nothing at all to move him to give the meanes of conversion or the grace of conversion unto any but onely his owne holy will and good pleasure according to that of the Apostle Romanes 9.18 Hee hath mercy on whom hee will have mercy and whom hee will hee hardeneth Secondly Consider why God doth thus why hee doth not give this effectuall grace to profit by the meanes of grace to all men but to a few in comparison why hee denieth this mercy to such as may seeme most worthy of it and vouchsafeth it to them that are most unworthy and you shall see great reason in it Surely the Lord doth this that hee might make that free grace and mercy of his towards his elect the more glorious and the more admirable For as it is certaine that the maine end the Lord hath aimed at in all his counsels and in all his workes is his owne glory The Lord hath made all things for himselfe saith Solomon Proverbs 16.4 All things were created by him and for him saith the Apostle Col. 1.16 So a secundary end the Lord hath aimed at in all his counsels and workes is the happinesse and glory of his elect All things are for your sakes to further and increase your happinesse saith the Apostle to the faithfull 2 Cor. 4.15 And as the glory that God hath principally sought and aimed
it yet is there not any of Gods people among you but may have need of this comfort you know not how soone you may loose the sensible assurance you have of Gods favour in Christ and have the light of his countenance hidden from you In which respect I may say to you all of this use of comfort as the Prophet doth of another matter Esa. 42 23. Who among you will give eare to this who will hearken and heare for the â—â—me to comâ— As if hee had said who is there among you all that hath not just cause to give eare and hearken unto it if not for the present need you have of it yet because of the need you may have of it in time to come Two things there bee that I have to say for the comfort of such of Gods people as being humbled for their sinnes and carefull in all their wayes to please God cannot yet attaine to a sensible assurance of the favour of God in Christ. The bloud of Christ may be sprinkled upon thee and applyed uâ—to thee by the spirit of God though thou perceive it not 2. The bloud of Christ is certainely sprinkled upon thee and applyed unto thee by the spirit of God though thou perceive it not if thou have any measure of true faith in thee First A man may bee in the favour of God in the state of grace a justified man before God and yet want the sensible assurance of his salvacion and of the favour of God in Christ. For this wee have an evident example in David here So soone as ever hee had humbly confessed his fouâ—e siâ— and repented he presently obtained pardon of it from God and consequently hee was justified from it in Gods sight For so Nathan the Prophet doth in the name of God assure him 2 Sam. 12.13 The Lord also hath put away thy sin thou shalt not dye And yet though hee were now reconciled unto God and in the state of grace it appeareth plainely by many petitions in this Psalme and specially by the next words to my text that hee had not now the comfortable assurance of his reconciliation with God in his owne heart It falleth out oft with Gods servants as it did with the two disciples that were travelling toward Emaus Luke 24.14 15. Christ drew neere unto them and was with them and that in a most gracious manner and yet they perceived it not Their eyes were holden saith the Evangelist that they should not know him And as it was with Mary Magdalene Ioh. â—0 14 15. Christ was with her and stood by her and spake to her and she perceived it not but sought for him and wept because she could not find him Many a good soule have Christ dwelling in their hearts by faith and yet perceive it not their eyes are holden so as they know him not to be with them they have him already yet they seeke for him with Mary and weep because they cannot find him As in the bodily senses it is one gift and blessing of God to have them and another to have ability to make use of them and to exercise the operation of them for our comfort The bearing eare and the seeing eye the Lord hath made even both of them saith Solomon Pro. 20.12 Where God giveth the one he denyeth the other sometimes Those that were in Pauls company when Christ strucke him down spake to him from heaven had at that time the faculty of hearing but God suspended the exercise and operation of it so that though Christ spake many words to Paul in a most audible voice yet they could not heare them as you may see Act. 22.9 And Hagar had her eye-sight well enough when the water being spent in her bottle and her child ready to perish with thirst she sate her downe in the wildernesse of Beersheba over against the child as you may read Gen. 21.16.19 but God with held from her the use of her sight so at that time as though there was a wel in the place and she had doubtlesse sâ—ught about every where for water yet she could not see it till the Lord upon her owne and the childs vehement crying unto him had opened her eyes And even so it is in the sanctifying and saving graces of Gods spirit Having eyes see yee not saith our Saviour to his owne Disciples Mar. 8.18 and having eares heare ye not Gods owne people oftentimes though they have eyes yet see not though they have eares yet heare not though they have faith yet want the comfortable use and operation of it for a time It is one grace and mercy of God to have true faith repentance love and the like and another to know and perceive sensibly in our selves that we have them So speaketh the Apostle 1 Cor. 2.12 We have received the spirit which is of God that we might know the things that are freely given us of God He maketh the things that are freely given us of God under which words doubtlesse all saving graces which God worketh in us are comprehended one thing one gracious worke of the spirit of God and the knowing and perceiving that wee have these things freely given us of God that he maketh another distinct worke grace of Gods spirit And where the Lord doth give the one of these graces he is sometimes pleased to deny the other for a time At that day meaning after his ascension into heaven saith our Saviour to his elect disciples after Iudas was gone from them Iohn 14.20 Ye shall know that I am in my father and you in me and I in you Christ was already in them they in him as he plainly telleth them Ioh. 15.5 I am the Vine ye are the branches But they knew it not yet they had no feeling no comfort of it to speake of It is therefore evident you see that a man may have saving grace in him and not perceive it himselfe a man may have true justifying faith in him and not have the use and operation of it so farre as to worke in him a comfortable assurance of his reconciliation with God Nay I will say more a man may bee in the state of grace and have true justifying faith in him and yet bee so farre from sensible assurance of it in himselfe as in his owne sense and feeling hee may seeme to bee assured of the contrary I will give you three most plaine and pregnant examples for this and so conclude this first point Iob was certainly in this case when hee cryed thus unto God Iob 13.24 Wherefore hidest thou thy face and holdest mee for thine enemy And 16.9 Mine enemy sharpeneth his eyes upon mee Hee saw not Gods loving countenance at all hee apprehended him as a mortall enemy And David was in this case when hee cryed unto God Psal. 22.1 Why hast thou forsaken mee And He man was in this case when he prayed thus Psalm 88.14 Lord why castest thou off my soule
never have said he might seeme to have had matter of glorying in those works he did while he was an idolater but matter of shame and confusion rather 3. The Apostle speaking unto men that feared God Act. 13.16 telleth them ver 39. that they could not be justified by the law of Moses that is by those workes which were commanded in the law of Moses 4 Lastly David when he was the servant of God a true beleever professeth that he could not stand before Gods judgement in the confidence of his own righteousnes it could not justifie him in Gods sight and therfore cryeth Ps. 143.2 Enter not into judgement with thy servant ô Lord for in thy sight shall no man living be justified And thus you see No man no not the best man that ever lived can be justified before God by any righteousnes that is in himselfe Now I will give you two reasons of it out of Gods Word First The righteousnesse and goodnesse that is in the best man is lame and imperfect and farre short of that God in his law requireth of him yea it is also spotted and defiled with the Leprosy of his originall corruption and therefore it cannot justifie him in Gods sight it cannot stand before God nor abide the tryall at his judgement seat The blessed Apostle himselfe professeth Phil. 3.12 that he was not perfect Iohn Baptist though he were sanctified in his mothers womb yet avoucheth Mat. 3.14 that he had need to be baptized of Christ he was not washed and cleansed sufficiently his sanctification was imperfect And the Church complaineth Esa 64.6 We are all as an uncleane thing and all our righteousnesse are as filthy rags There is not a just man upon earth saith Salomon Eccl. 7.20 that doth good and sinneth not In many things we offend all saith the Apostle Iam. 3.2 If we say saith the Apostle 1 Ioh. 1.8 we have no sin we deceive our selves and the truth is not in us True saith the Papist the justest man is not free from venial sins but that is no hinderance to his justification by his inherent righteousnes To this I answer First 〈◊〉 no sinne is so veniall but it justly deserveth etâ—râ—all â—eath The soule that â—â—nneth it shall die saith the Prophet Ezek. 18.4 And the wages of sin is death saith the Apostle Rom. 6.23 And Gal. 3.10 Cursed is he that continueth not in all things that are written in the law to do them Not onely every thing that is done against Gods Law how small soever it be but every thing that is lest undone which the law commandeth how small soever it be maketh a man lyable to the curse of God Secondly The holiest men that have ever lived and such as the Holy Ghost hath given testimony unto that they were just and perfect men have beene notwithstanding that guilty of such sinnes as the Papists themselves confesse to be mortall Zachary though he were a just man before God as the Holy Ghost saith of him Luke 1.6 yet was he guilty of grosse infidelity in not believing the Word that God spake to him by the Ministry of an Angell Luk. 1.20 yea the holiest men have had that deep sense of their owne sinfulnesse and corruption as they durst not stand before God in their owne righteousnesse they have freely professed they could not be justified by it in Gods sight Thus was Iob perswaded of his owne righteousnesse though hee were a man of whom the Lord himselfe giveth testimony Iob 1.8 that there was none like him upon the earth an upright and a perfect man Though I were righteous saith Iob 9 15. yet would I not answer him but I would make supplication to my Iudge And 10.15 If I be righteous yet will I not lift up my head As if he should say I will not plead my righteousnesse before thee I will not trust to be justified by it in thy sight And thus was David perswaded of his owne righteousnesse of whom yet the Lord saith that hee was a man after his owne heart 1 Samuel 13.14 If thou Lord shouldst marke iniquities saith David Psalme 130.3 O Lord who shall stand Lastly Thus was blessed Paul perswaded of his owne righteousnesse I know nothing by my selfe saith he 1 Corinth 4.4 yet am I not thereby justified but he that justifieth me is the Lord. As if he had said Though I should discerne no defect in mine owne righteousnesse as for the maine bent of my heart and course of my life I do not yet dare not I plead it before God nor hope to be justifyed by it for the Lord that is my Iudge can espie in me much more than I can in my selfe And certainly to conclude this first reason there is no Papist under heaven that hath not lost all conscience but his heart must needs give his tongue the lie when he saith he believeth to be justified before God by that righteousnesse and goodnesse that is inherent and dwelling in himselfe A second reason against it is this If a man could be justified by that righteousnesse that is inherent in himselfe then might he have in himselfe just cause of boasting and glorying before God neither should the whole glory of mans salvation and justification bee due unto the free grace and mercy of God in Christ. This argument the holy Apostle presseth against justification by works and for justification by faith onely Where is boasting then saith he Rom. 3.27 it is excluded By what law or doctrine Of works Nay but by the law or doctrine of faith And againe Rom. 4.2 If Abraham were justifified by works he hath whereof to glory but not before God By grace ye are saved through faith saith he Eph. 2.8 9. not of works least any man should boast So 1 Cor. 1.30 31. he giveth this for the reason why Christ is all in all to us in the matter of our salvation wisdome righteousnesse sanctification and redemption that according as it is written he that glorieth let him glory in the Lord. As if he had said God cannot abide that man should glory before him but would have him to be humbled to the very dust but if he could be justified before God by any goodnesse that is in him then might he have just cause of glorying even before God True saith the Papist if a man could be justified by his owne works by such works as he doth by the power of nature then had he indeed matter of glorying and boasting in himselfe But not when he is justified by such works onely as are wrought by the power of Gods grace in him For these workes are not his owne but the works of Christ and his grace in him according to that speech of the Church Esa. 26.12 Lord thou hast wrought all our workes in us And that of the Apostle Romans 15.18 I will not dare to speake of any of those things which Christ hath not wrought by mee Wee doe not therefore say
For 1 hee knowes many blemishes in his best workes 2 though he did not yet hee knoweth the Lord may 3 Though there were not yet can wee not ground assurance of pardon and eternall life upon them p. 106. The mercy of God is such as we may safely ground our hope upon it for 1 the Lord is of a gracious kind and liberall disposition his love is most free 2 in the Lord there are tender mercies bowels of mercy p. 107. 3 In the Lord there is a multitude of tender mercies p. 109. The religion and Doctrine of the Church of England must needs be true because it ascribes our salvation wholly to Gods free grace p. 110. Lect. 21. The true knowledge of Gods mercy hath great force to move men to forgive wrongs and to live in charity p 111. Take heed of comming out of charity to the Sacrament p. 112. Yet doe they also sin that absent from the Sacrament upon this pretence they are not in charity p. 113. Many thinke they are in charity when they are not and six notes to judge of this by p. 114. Lect. 22. He that hath truly tasted of Gods mercy to him in Christ will be mercifull unto others p. 115. viz. 1 apt to pity them that be in misery 2 bountifull and ready to helpe them do them good p. 116. great promises are made to this p. 117. 3 Free in his bounty mooved to it onely by the sense of their need and misery yet must respect bee had to the deserts of the poore p 118. But the badnesse of the poore should not keepe us from relieving them p. 119. Necessary to urge men to this duty The great sin of many in neglecting to give to the poore Ibid. p. 120 Lect. 23. Gods people are not onely peaceable and harmelesse but strive to be profitable to do good to the places they live in p 121 122. Popery in this sheweth it selfe not to bee of God for it teacheth men to be treacherous unto and to seeke the ruine of their owne countrey p. 123. The great sinne of oppressors and depopulators p 124. This aggravates much the sinne of wicked men that they bring Gods curse upon the Countrey and places they live in Ibid. A great sin for any man to live unprofitably idly p. 125. and to be all for our selves without care of the common good Ibid. Lect. 24. We must not content ourselves to know God iâ— mercifull but labour to know that his mercy even his speciall mercy belongs to us p. 126. Five differences betweene it and the common mercy of the Lord Ibid. p. 127. Five notes whereby wee may know whether Gods speciall mercies belong to us p. 128 Lect. 25. Five effects that the true knowledge of Gods mercy will work in our hearts p. 129 130. The knowledge of Gods mercy may encourage him that hath been the vilâ—st sinnet to turnâ— to God and to seek unto him p. 130 131. 1 Proleps That which the Scripture speaketh of Gods severity against sinners belongs only to the impenitent p. 131. 2 Proleps Though the number of the elect be small in comparison of the reprobate yet no man that desires to repent may judge himselfe to be a reprobate but rather that he is one of Gods elect p. 132. Many grounds there are for this in Gods revealed wil which we are rather to look into then to pay into or meddle with his secret will p. 133. Lect. 26. The best soules most subject to doubts feares p. 134. Though the most hearers have more need to heare the terroâ—rs of the law then the comforts of the Gospel p 135. yet we must preach as well these and rather them then th' other because 1 that there be some in every Congregation that have present need of these comforts it is to be presumed 2 all of us are like to have need of them one day Ibid. 3 of all heaâ—ers we must have most respect to theÌ„ p 136. Such as feare God must strive against their terrours heavinesse and stirre up themselves to receive the comforts of the Gospel p. 137. 1 It s the commandement of God they should bee chearefull 2 They hart themselves greatly by giving way unto this feare and hâ—avinesse Ibid 3 They have manifold causes of joy and comfort p. 138. Lect. 27. 4 The reasons they give against themselves why they have just cause to be so heavy and uncomfortable are insufficient viz. 1 Obj. They cannot be perswaded they are in Gods favour but rather that hee hath utterly rejected them Five considerations that may stay comfort us in this case 1 This is but a tentation of Satan therfore not to be credited It followeth not thou art rejected of God because thou art in thine owne heart so perswaded p. 139. A man may bee in Gods favour yet himselfe not feele perceive it p. 140. an excellent grace to rest upon Gods Word promise even when wee want sense of his favour Ibid. 2 This hath been the case of many of Gods dearest servants and there is great force in this consideration Ibid 3 The Lord hath a speciall hand even in this kind of affliction p. 141. 4 The Lord doth this in love and intends to doe us that good by this kinde of affliction that could not have beene done by any other Ibid. 142. for hereby 1 he causeth us to repent of our security 2 he prevents such sins as he seeth us in danger to fall into 3 he prepares us for such measure of comfort as otherwise we should be uncapable of p. 142. Lect. 28. 4 He weaneth us from the world maketh us think of home 5 Hee worketh us to an high pretious esteeme of his favour p. 143. 6. He causeth us to bee better rooted setled in a christian course theÌ„ otherwise we could be p. 144. The 5 and last consideration to stay us in this case that God will certainly sustaine and not suffer us to be overcome in it Ibid. Take heed of seeking ease in this case by false waies p. 145. Yeeld not to this â—entation but resolve to resist it Ibid. 1 by considering what God hath said in his Word concerning them that are in this case Ibid. 2 resolve to rest upon Gods promise and trust him on his bare word against thine owne sense p. 146. The hainousnesse of the sin of infidelity appeares 1 by Gods severity against it Ibid. 2 by the dishonour it doth to God 3 by three dangerous effects of it pag. 147. what ability is in us to beleeve Ibid. Lect. 29. Directions how to recover our selvés and overcome this tentation 1 find out the chiefe sin that is the cause of it and mourne more that thou thereby hast forsaken God then that God hath thus forsaken thee 2 call to mind the comfort thou hast found formerly for from thence thou maist ground hope of recovery p. 14â— 149. 3 examine thy present
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
principall was the ministery of the word as appeares verse 18. God sent unto him Seers and Prophets that â—ake to him in the name of the Lord. So it was Peters ministry that pricked the hearts of those three thousand mentioned Acts 2.37 and brought them to a saving sense and remorse for that horrible sinne Yea this is the meanes that God hath sanctified in his word and appointed to that end Ier. 23. â—9 Is not my word like a fire saith the Lord and like a hammer that breaketh the rocke in pieces Secondly This is Gods meane whereby he is wont to bring men to Christ and to worke in them a comfortable assurance of the pardon of their sins and of their reconciliation with God By this meanes the Corinthians were brought to faith 1. Cor. 4 1â— In Christ Iesus I have begotten you And the Ephesians 1 13. In whom also ye trusted after that ye had heard the word of truth Yea this is the meane that God hath in his Word sanctified and put apart to do this worke by namely to bring men unto Christ and to faith in him This we may see plentifully confirmed unto us in the holy Scripture Esay 57.19 I create the fruit of the lips peace peace to him that is farre off and to him that is neare saith the Lord and I will heale him Peace peace that is aboundance of peace and the healing of those wounds that God hath made in the soule is called the fruit of the lips that is of the lively voice in the ministry of the Word This is also plaine by the speech of our Saviour Iohn 6.45 Every one that hath heard and hath learned of the Father commeth unto me Hearing is the meanes to bring men unto Christ. But what hearing may you say Is it hearing of the word privatly read or the hearing of my friend privatly instructing or admonishing No rather it is the hearing of the Word publikely preached as is plaine Rom. 10 14. How shall they beleeve in him of whom they have not hâ—ard and how shall they heare without a Preacher Private men that publish to their families oâ— neighbours and speake of that which themselves have learned may be said to preach to them as the Lâ—per that was cured did Mark 1.45 and the deafe man with his friends that brought him to Christ Mark 7.36 and the Daemmiack Luke 8.39 of all these it is said in the text that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth to cry proclaime or preach and is the very same word that is used to expresse the preaching of Christ and his Apostles But is this the preaching that the Apostle meanes when hee saith Rom. 10.14 How can they heare without a Preacher No verily he meaneth it of publike ministeriall preaching of the preaching of such men as are called and sent of God and endued with speciall gifts to that purpose as is plaine by the next words verse 15. How shall they 〈◊〉 except they be sent And this is further confirmed 2. Cor. 5.18 God hath given to us the ministery of reconciliation And againe verse 19. Hee hath committed to us the word of reconciliation And for the third degree in mans conversion 1. This is the meane wherby he hath ever beene wont to change and renew the hearts and lives of men and to worke all saving grace in them How came Gods people of whose conversion the holy Ghost gives testimonie to saving grace but by the ministery of the word So Paul saith of the Galatians that were Gentiles Gal. 2.2 that they received the spirit by the hearing of saith So Peter saith of the faithfull he wrote unto that were Iewes that they were borne againe not of corruptible seed but of uncorruptible by the word of God 1. Pet. 1.22 Yea by the word preached as he expresseth himselfe verse 25. 2. This is the meane God hath sanctified in his word and appointed unto this worke of changing renewing and breeding Grace in the soule Therefore Paul calls the ministry of the Gospel the ministration of the spirit and the ministration of righteousnesse 2. Cor. 3.8 9. And the Apostle Iames 1.21 calls it the engrafted word To teach us that as the science of a good apple grafted into a crab-tree-stocke hath vertue to change the nature of it so hath the word preached for of that he speaketh as appeareth verse 19.22 23. vertue to change the heart of man Now if we will enquire into the reasons and grounds of this Doctrine wee shall find three given unto us in the holy Scripture First the Lord is wont to accompany this ordinance of his with the mighty power and operation of his holy Spirit Matth. 18.20 I am with you unto the end of the World It is therefore called the power of God unto salvation Rom. 1.16 It is not in the power of the best minister be his gifts and graces never so good to convert a soule Neither is he that planteth any thing neither hee that watereth saith the Apostle 1. Cor. â— 7 This is the onely worke of Almighty God yea such a worke as wherein he sheweth his omnipotent power as much as in any worke that ever he wrought The Apostle prayeth for the Ephâ—sians Chap. 1.18 19. That the eyes of their understanding being inlightned they might know what is the exceeding greatnes of his power to â—â—-ward that beleeve acâ—ording to the working of his mighty power O that those men who thinke they can repent when they will and easily convert and turne to God would think seriously of this place and see their errour It is a strange thing to consider how wonderfull a change the ministry of the word hath wrought in men how it hath tamed and subdued such sinners as have seemed most desperate as have beene most hard-hearted and unlikely ever to come to grace Publicates and harlots were wonne to God by Iohns ministry Matth. 21 3. Many of those Priests that had a chiefe hand in crucifying Christ by it were made obedieâ—t unto the faith Acts 6.7 Ignorant and gracelesse men have felt themselves rebuked and judged and the very secrets of their hearts discovered unto them by it 1. Cor. 14.25 It hath pulled downe their strong holds and cast downe their imaginations and every high thing that exalted it selfe in them against the knowledge of God stopt their mouthes quite and made them past reasoning against it and brought into captivity every one of their thoughts into the obedience of Christ. 2. Cor. 10.4 5. yea so quite changed their natures that the Wolfe could dwell with the Lambe and the Leopard lye downe with the Kid and the Calfe with the young Lyon Esa. 11.6 How was this change wrought Onely by the word of God which is called the rod of his mouth and the breath of his lips Esa. 11.4 Yea some that at that very instant when they have come to heare it have hardened their hearts against it and come with hatefull minds
with purpose to cavill and oppose it hath it thus mightily subdued As wee shall see in those Officers that went with Commission from the Pharisees to apprehend Christ Iohn 7 32 46. and those that mocked Peter and the Apostles and said they were full of new wine Acts 2.13 37. And in Dionysius Areopagita Damaris and such others in Athens who by Pauls Sermon were wonne to cleave unto him Act. 17.3 though wheÌ„ they came to heare him they esteemed no better of him then of a babler as you may see verse 18. The like wee may see in the Princes and people spoken of Ier. 26. who being mortall enemies to the Prophet and such as thought him unworthy to live a little before as appeares verse 8. were by hearing him preach quite changed in their minds as you see verse 16. And not a marvell for so hath the Lord promised Esa. 29.24 They that erred in spirit shall come to understanding and they that murmured shall learne Doctrine And from whence hath the ministry of the word had this power to worke so mightily Surely from this only that the Lord hath wrought with this his owne ordinance This this was it that made Nathans ministry here to prevaile so farre with David though he were his Liege Lord and Master and though he were so deepe sunke in sin The weapons of our warfare are mightily through God 2. Cor. 10.4 This made the convert mentioned 1. Cor. 14.24.25 When hee had felt the piercing and searching power of the Word to cry of a truth God 〈◊〉 in you So is also the power that the Word hath to breed faith and comfort to bee ascribed to this Iohn 6.45 They shall all bee taught of God God is in this ministry Secondly If you aske me yet a reason of this why the Lord hath not rather wrought Grace in men immediatly by his spirit then thus to put them off to Preachers or why he should worke thus mightily by preaching rather then by any other meanes I answer he hath done this to grace and dignifie his owne ordinance A notable proofe whereof you may observe in this that even when visions and revelations were in use and God did oft immediatly speake unto his servants himselfe and by Angels yet would he not doe this worke with his owne voice or hand or by the ministry of Angels but by the voice and hand of his ministers As here in Davids case and in that case of Manasses 2. Chron. 33.18 and in the case of the noble Eunuch Acts 8.29 the spirit â—ad Philip go joyne himselfe unto his Chariot Nay when God himselfe had begunne as it were the worke yet would he not effect it himselfe but hath sent men over unto his ministers that the worke might be done by them So did he with Saul Acts 9 1â— he sent Ananias to him and with Cornelius hee bad him send for Peter Acts 10.5.6 Yea it hath pleased God to ascribe this mighty worke of saving soules and all the degrees of it unto his ministers Many of the children of Israel shall be convert to the Lord their God saith the Angel of Iohn Luk 1.16 I send thee saith the Lord to Paul Acts 26.17.18 to open their eyes and to turne them from darkenesse to light And 1. Tim. 4.16 In doing this thou shalt save thy selfe and them that heare thee Thirdly If you will not yet be satisfied but aske me further a reason why will not God aswell worke Grace by other meanes as by preaching Are there not other meanes as good as preaching that is reading of good bookes especially of the holy Scripture conference with good men prayer affliction and such like Is not God as likely to worke Grace in my heart by them as by preaching I answer they are yea the Word read is in it selfe a more divine and excellent thing freer from humane infirmities then any mans preaching that hath beene in the world since the Apostles dayes For â— Tim. 3.16 all Scripture is given by inspiration of God Yet though this be in itselfe a weaker means God hath chosen to worke Grace by it rather then by any of the other And if you would know the reason of it I can go no higher than this that the Apostle gives 1. Cor. 1.21 It hath pleased God by the foolishnesse of peaching to save all beleevers all his elect Matth 11.26 Even so Father for so it seemed good in thy sight Vnlesse I should adde this that the weaker the meane and instrument is whereby God doth worke the more is the power of God glorified and magnified in working so mightily by it According to that which the Lord saith to Paul 2 Cor. 12.9 My strength is made perfect in weakenesse What reason could be given why the waters of Damascus should not have as soveraigne vertue to heale Naamans leprosie as the waters of Iordan but only this that the Lord was pleased to sanctifie and appoint the one to this worke and not the other 2 Kingsâ— 12 13. and the like may be said in this case 1 Cor. 1.25 Because the foolishnesse of God is wiser then men and the weakenesse of God is stronger then men The use of this doctrine is great and manifold For it serveth for exhortation 2. For reproofe 3. For direction First it serveth to exhort and perswade us unto two duties And the first of them is this That we should learne to esteeme highly of and to reverence this ordinance of God in the ministry of the meanest of his faithfull servants It is the exhortation of the Apostle 1 Thess. 5.12 13. And wee beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and to esteeme them very highly in love for their workes sake That ought to bee the speech of all Gods people which is mentioned Rom. 10.15 How beautifull are the feete of them which preach the Gospel of peace and marke how that is inferred upon the former words Surely whosoever beleeveth this Doctrine that they are the only men by whom God hath ordained to work every saving Grace in the hearts of his elect if either he have any Grace in him or desire to have any cannot choose but love and reverence Gods faithfull ministers 1. Cor 4 1. Let a man so account of us as of the ministers of Christ and stewards of the mysteries of God If any man shall object in pressing this point you plead for your selves 1. First wee may answer him with the Apostle 2. Cor. 4.5 in pressing this point We preach not our selves but Christ Iesus the Lord. Secondly I plead not for Pharisaicall preheminence Let proud Pharisees do that who love the uppermost roomes at feasts and the chiefe seates in the Synagogues Matth. 23.6 but in inward reverence for their worke sake to which the Apostle exhorteth 1. Thess. 5.13 Thirdly Neither do I perswade you to esteeme highly of all that weare our cloth and to
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
receive whatsoever God shall teach you With such a heart came Cornelius to heare Peter Act. 10.33 We are all here present before God to heare all things that are commanded thee of God It is the suit of Christ to his Church Cant. 5.2 Open to me my sister my love my dove shut not thy heart against me and my Word To this also a promise is made Ps. 24.7 Lift up your heads ô ye gates and be ye lift up ye everlasting doores and the King of glory shall come in And Revel 3.20 If any man heare my voice and open the doore I will come in to him and will sup with him and he with me Certainely if men would come to the Word with such open and teachable hearts ready to receive and learne whatsoever God shall teach they would profit must more then they do But alas most that heare us come with prejudicate and forestalled hearts they have certaine imaginations and errors of their mind which they are resolved to hold concerning the Sabbath and recreations and even this point that I have now so largely handled touching the necessity of living under a sound and profitable ministery and diverse other things And these imaginations and errors of their judgement serve as strong holds to keepe Christ and his truth out of their hearts 2 Cor. 10.4 5. With this mind many a one comes to heare us I know the preacher well enough he differs from me in judgement in sundry things but it is no matter I can heare him and hold mine owne well enough I like his gifts well and will receive his doctrine so farre as I judge it to bee true but if once he fall upon his owne conceits there I will leave him And do so still in Gods name if any preacher teach his owne conceits though he had the gifts of an Angell beleeve him not Gal. 1.8 9. But take heed thou count not that his conceit which he teacheth thee by good warrant of Gods Word For in that case if thou receive not whatsoever he teacheth thee I will assure thee that that which thou seemest to receive will doe thee no good For certainely these men that in their hearing do thus limit and gage the Word and spirit of God would if it lay in their power as those wicked men mentioned Esay 30.10 Say to the Seers see not and to the Prophets prophesie not unto us right things speake unto us smooth things And those that did so the Lord calls despisers of his Word verse 12. Sixthly come with a heart resolved to obey and practise whatsoever God shall teach and command thee With such a heart came David to the Word Psal. 119.33 34. Teach me O Lord the way of thy statutes and I shall keepe it unto the end give me understanding and I shall keepe thy law yea I shall observe it with my whole heart To this the promise is made Ioh. 7.17 If any man will do his will he shall know of the Doctrine whether it be of God or whether I speake of my selfe Such shall attaine to a setled and certaine knowledge of the truth And Luk. 8.15 They that with an honest heart heare the Word keepe it and bring forth fruit with patience Mica 2.7 Doe not my words do good to him that walketh uprightly And how can they then profit by the ministery of the Word that in their hearing seeke nothing but knowledge intend nothing lesse then to practise ought they heare like those Ezek. 33.31 They heare thy words but they will not do them But rather resolve before hand they will be still as they were they will do as their neighbours doe as Zeâ—echia did 2 Chron 36.13 He sâ—iffaed his worke and hardned his heart from turning unto the Lord God of Israel No preacher shall alter them they can heare them they trow and ver do still as they list What Wee were wise men indeed if wee should practise what we heare leave our good fellowship bring religion into our families so should we be counted Puritans God forbid we should ever become such fooles Oh take heed God forbid it not indeed When Pharaoh had hardned his owne heart against the meanes God had used to soften it Exod. 8 15. ye read oft in that book afterward that God hardned his heart Exod. 9.12 O therefore take heed of this Heb. 3.7.8 If ye will heare his voice harden not your hearts Seventhly come in faith to the hearing of the Word and in a certaine expectation to receive that good from the Lord in this his ordinance which he hath promised to doe and worke by it We should thinke and meditate of the promises God hath made to this duty and expect by faith the performance of them Christ hath promised he will be with his servants in their ministery to the end of the world Mat. 28.20 Beleeve this and expect his gracious presence to make his ordinance effectuall in thine heart He hath said Luk. â—1 28 Blessed are they that heare the Word Consider who spake this beleeve him of his word and expect a blessing from him in thy hearing The Lord hath said Psal. 19.7 The law of the Lord is perfect converting the soule And Rom. 1. â—6 â—t is the power of God unto salvation Thou feelest sundry corruptions which thou wouldest faine have power to overcome and thy heart converted from them unto the Lord beleeve this which God hath said of his Word and expect to finde this converting power of God in this his ordinance So the Lord hath said of this ordinance Acts 20.32 that it is able to build his people up and to persit the worke of grace begun in them and thou wouldst grow and art troubled that thou growâ—st to better come in saith to it and looke to receive this benifit by it So the Lord hath said Esa. 57.19 that he createth and ordaineth the fruit of the lips to be peace peace to them that are nâ—are and to them that are a far of And thou wâ—ntest peace in thy conscience beleeve what God that cannot lie hath said and look verily to have peace wrought in thy heart by this meanes In a word God hath said of this his ordinance Esa. 55.3 Heare and your soule shall live And Iam 1.21 That it is able to save your soules beleeve this then and expect life and salvation by it How should the most of our hearers then receive any good by this ordinance of God when few or none come to it in this faith They never stirre up themselves to thinke of these promises or to expect any such good by it As it was with them that desired to receive good by Christs divine power in working miracles they must bring faith with them Marke 9.23 Iesus said to him that came to have his sonne dispossessed If thou canst beleeve all these things are possible to him that beleeveth And still according to their faith so they sped Matth. 9. â—9 So
is it in this case They that desire to receive good by the divine power of God in this his ordinance must bring faith to it and according to their faith so shall they speed And as it is said of Christ Matth. 13.58 He did 〈◊〉 are 〈◊〉 works in Nazareth because of their unbeliefe So may it be sayd of our Church assemblies now adayes God sheweth not his saving power much in them because of the unbeliefe of our hearers Eightly and lastly If thou wouldest profite by thy hearing pray before thou hearest No good thing ye know can bee expected from God with a blessing if it be not sought by prayer Deut. 4.7 The Lord our God is nigh unto us in all that we call upon him for And in this particular it is the duty of Gods people to pray for their teachers that they may so speake as they ought to speake Col. 4.4 and specially that in their ministery they may so apply the word as it may effectually meet with their corruptions Let the righteous smite me saith David Psal. 141.5 it shall be a kindnesse and let him reprove me it shall be as an excellent oyle For themselves also they should pray that through Gods assistance they may heare profitably and be blessed in their hearing Thus did David go to the Word Psal. 19.18 Open thou mine eyes that I may behold wonderous things out of thy law For the Lord only is he that can teach us to profite Esa. 48.17 I am the Lord thy God which teacheth thee to profite To this is the promise made Pro. 2.3 5. If thou cryest after knowledge and liftest up thy voice for understanding then shalt thou understand the feare of the Lord and find the knowledge of God And surely this is one chiefe cause why there is so little profiting by the ministery of the word For before they come to Church pray either for the preacher or themselves nay few when they are at Church have any heart to joyne with the Preacher in the prayer that he maketh before the Sermon But that complaint may bee made in this case which the Prophet maketh Esay 64.7 There is none that calleth on thy name that stirreth up himselfe to take hold of thee Lecture VI. On the Title of Psalme 51. Novemb. 23 1625. IT followeth now that we proceed to the other two parts of the use of Direction And for the better stirring up of your affection to that which I am to deliver you must know this that to heare the word profitably is a laborious and painefull thing The bringing of your bodies hither and lending of your eares is not all though that be painfull to you that come farre but there is more belongs to it then so there is a labour of the mind and heart required in this worke Strive saith our Saviour Luk 13.24 to enter in at the strait gate Every gate every part of that way whereby wee must come to life eternall is strait and narrow and without much striving labour it is not possible to passe through it To pray aright you that are acquainted with the conscionable performance of this duty find it to be a painfull and laborious thing Rom. 15.30 Strive together with me saith the Apostle in your prayers to God for me And surely it is no lesse painfull a thing to heare spiritually and profitably Labour saith our Saviour Iohn 6.27 not for the meate which perisheth but for that meat which endureth unto everlasting life And no marvell For 1. there is an utter indisposition of our owne hearts by nature to every thing that is good being alienated in our minds from God as the Apostle speaketh Colos. 1.21 and estranged as David saith Psal. 58.3 from the very wombe 2. Satan also is very busie with us when wee goe about this worke of hearing Gods Word to hinder us by all the cunning he hath from hearing it fruitfully Luke 8.12 Those by the high-way side are they that heare then commeth the devill and taketh away the Word out of their hearts lest they should beleeve and be saved 3. The Lord though he first converted us without any helpe of our owne will and endeavour for wee were by nature dead in trespasses Ephes. 2.1 yea he converted us against our will Rom. 10.21 All the day long have I stretched out my hands unto a disobedient and gain-saying people Yet will he not save us nor build us up in grace nor blesse the meanes of grace unto us without the helpe of our will and endeavour but when he hath once regenerated and renewed our will hee will have usâ— imploy it in his worke Phil. 2.12 Worke out your owne salvation Wee had need therefore to take paines with our owne hearts and strive to heare profitably For certainely as a great cause why we profit so little by the Word is this that we will not do that that lyeth in us to make our hearing profitable we will take no paines in this worke so if we would take a little paines for it we should find that the fruit and comfort we should receive by it would abundantly recompence all the paines wee have taken in it That which Solomon saith of labour in our lawfull callings Pro. 14.23 In all labour there is profite and 13.11 He that gathereth by labour shall increase there is a secret blessing of God upon men that labour in the meanest calling that is that they are able to live and thrive by it may fitly be applyed to this purpose they that labour and will take paines in the worke of their owne salvation to make all meanes of Grace profitable unto themselves shall certainly thrive and increase in Grace whereas the lazy soule under the best meanes of Grace that are shall still be like Pharaohs Kinâ— lâ—ane and ill-favoured Gen. 45.21 VVe find by experience that it is not the greatnes of a mans living that maketh him rich but the good imploying and carefull husbanding of it A little ground if a good husband a carefull and painfull man have the occupying of it proves oftentimes more fruitfull then a great deale more land will doe in the hands of a lazy and carelesse husband though it be of it selfe a better soile and have more helps from God and nature then the other hath Pro. 24.30 3â— I went by the field of the slothfull and by the Vineyard of the man void of understanding and loe it was all growne over with thornes and nettles had covered the face thereof and the stone wall thereof was broken downe So it is not the greatnesse and excellency of the ministery that a man liveth under and daily frequenteth that will make one rich in Grace but the care and endeavour himselfe useth to make it profitable to him A weaker ministery with this care will be more availeable to inrich the heart then the strongest can be without it As I therefore shewed you the last day what you must do before you come
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
that can expresse the desires of their hearts God 〈◊〉 way for God maketh precious account of their 〈◊〉 of his children 〈◊〉 one of them shall fall to the ground Psal. 56.8 〈…〉 are they not in thy 〈◊〉 And this is the first part of mine answer to this 〈◊〉 objection Now 〈◊〉 show you what they must do that we in this case that finde their spirits so 〈…〉 with sorrow and their hearts so deadred as they are utterly indisposed and unable to pray Two things we must doe when we are in this case First we must bewaile it and mourne for it If the one side of thy body or thy tongue were taken with a dead palsy so as thou couldst not goe or speake to thy friend thou wouldst think thy case to be very heavie and thou wouldst much bewaile it But this is a farre heavier case and more to be bewailed when such a deadnesse hath taken thy soule that thou canst not goe nor speake unto thy God Complaine to God and crave helpe of him against it as David doth Psal. 119.25 My soule cleaveth to the dust quicken thou me according to thy Word and verse 159. Quicken me ô Lord according to thy loving kindnesse Complaine to Christ the heavenly Physitian of this thy disease he is able to helpe thee For 1 Cor. 15.45 the last Adam is made a quickning spirit Cry to him when thou art most indisposed and unable to pray as his Disciples did Luk. 11.1 Lord teach me to pray Nourish in thy heart the feeling and sense of this thy disease so as thou canst mourne for it and bewaile it to God and thou art safe Mat. 5.4 Blessed are they that can mourne for this for certainely they shall be comforted Secondly seeing thou hast heard that when thou feelest thy selfe most unable to pray yet thou hast even then in thee the spirit of prayer therefore stirre up that grace that excellent grace of God which is in thee I dare not denie but a weake Christian may use the helpe of a good prayer booke in this case better to pray on a booke then not to pray at all Certainely it is a spirit of errour that hath taught the world otherwise 1. Our blessed Saviour prescribed to his Disciples a forme of prayer not onely to be to them and his whole Church a rule and sampler according to which all our prayers should be framed as appeares when he saith Mat. 6.9 after this manner pray ye but even for them and to say tying themselves to the very words of it as appeareth Luk. 11.2 When ye pray say our father c. By which answer of our Saviour to his Disciples it may also appeare that Iohn taught his Disciples to pray by giving them formes of prayer to say yea even in secret prayer Mat. 6.6 2. All the best reformed Churches do now and ever have used even in publicke Leiturgies and prescript formes of prayer and have judged them of great use and necessity for the edification of the Church And surely this argument is not to be contemned by any sober Christian as appeareth by the Apostles speech 1 Cor. 11.16 If any man seeme to be contentious we have no such custome neither the Churches of God So doth he againe presse the example and practice of all the Churches of the Saints 1 Cor. 14.33 3. This is no stinting nor hinderance to the spirit of prayer in any of Gods people no more then the singing of praise to the Lord in the words of David is now and was in Hezechia's time 2 Chron. 29.30 or the joyning in heart with the words that another uttereth in conceived prayer which yet is Gods ordinance 1 Cor. 14.16 Though this I say be lawfull and may be used for a helpe yet seeing every Christian even the meanest and weakest hath the gift and spirit of prayer I may say to every one of you in this case as the Apostle doth in another to Timothy 1 Tim. 4.14 Neglect not the gift that is in thee and 2 Tim. 1.6 Stirre up the gift of God that is in thee When thou feelest thy selfe most indisposed to prayer yeeld not to it but strive and indeavour to pray even then when thou thinkest thou canst not pray If we should never pray but when we feele our selves apt to it alas how seldome should many of us pray Therefore when thou feelest thy selfe most indisposed to prayer yeeld not to this cursed humour but strive and endeavour to pray even then when thou thinkest thou canst not pray The Church complaineth Esa. 64.7 that no man stirred up himselfe to take hold of God we should stirre up our selves to this worke For I we must take notice of this that Satan hath a chiefe hand in hindering us from prayer in causing this deadnesse and indisposition of our hearts unto it When Iehoshua stood before the Angel of the Lord Satan stood at his right hand to resist him Zach. 3.1 And which of Gods servants find not this to bee true in their owne experience This I say we should take notice of that he get not advantage of us by our yeelding unto him as Paul saith 2 Cor. 2.11 Lest Sathan should get an advantage of us for we are not ignorant of his devices The more Satan hateth this duty the better we should love it the more basie he is to hinder and interrupt us in it the more earnestly should we bend and set our hearts unto it Iam. 4.7 Resist the Divell and hee will flee from you 2. Consider how much God is delighted in the labour of our love Heb. 6.10 God is not unrighteous that he should forget your worke and labour of love that is those duties which out of love to him we performe with labour and striving Thinke not beloved that those prayers onely are pleasing to God wherein we please our selves best or which we performe with most facility and aptnesse of mind and speach No no when we can performe this duty in obedience unto God even against our owne disposition and the mighty conflicts and oppositions that we find in our own hearts against it these are the prayers that are most acceptable to God As Abrahams obedience was in offering up his sonne of which the Lord saith Gen. 22.12 Now I know that thou fearest God seeing thou hast not withheld thy sonne thine onely sonne from me 3. By using and exercising that little grace that small ability to pray that thou hast thou shalt increase it and grow more able to do it with comfort For so runneth the promise Mat. 25 29. To every one that hath that is by imploying and exercising of it doth shew that he hath for otherwise the unprofitable servant had a talent also shall be given and he shall have abundance Let us therefore do as they that through sicknesse and weaknesse have lost their appetite yet by eating provoke and recover their appetite one morsell drawing downe another so let us carefully and conscionably
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
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
us in his eternall counsell to be of that small number that should receive benefit by him Iohn 17.6 Thine they were and thou gavest them me and vers 9. I pray not for the world but for them that thou hast given me for they are thine Thirdly It was the wonderfull mercy of God to us and nothing else that moved him to give any of us the grace to receive Christ by faith being offered to us in the ministery of the Gospell and to obey him Iohn 6.44 No man can come to me except the Father which hath sent me draw him Fourthly It was the wonderfull mercy of God and nothing else that moved him to accept of the satisfaction which Christ our surety hath made for us and not to exact it at our owne hands For nothing bound him to it but his owne free promise In which respect all the Elect that shall have benefite by Christ are called heires of promise Hebr. 6.17 And therefore the Apostle saith Ephesians 1.6 It was to the praise of the glory of his Grace that he hath made us accepted in his beloved As though he should say the glory of his grace is wonderfully set forth in this that hee will accept of Christs satisfaction for us Fiftly and lastly It is his wonderfull mercy and nothing else that moveth him to performe this promise and to keepe covenant with us considering how weake and staggering our faith and obedience is and how oft we breake covenant with him And this made Solomon to fall into that admiration 1 Kin. 8.23 O Lord God of Israel there is no God like unto thee in heaven above or in earth beneath who keepeth covenant and mercy with thy servants that walke before thee with all their heart As if hee had said It is the mercy of God that he keepeth Covenant even with such And thus have I finished the answer to the first objection and shewed you that it doth no whit derogate from the mercy and free grace of God but amplifieth and advanceth it greatly that wee obtaine pardon of our sins by the merit of Christs bloud and no other way The second objection is How can it bee said that wee have no ground of hope to find favour with God and the pardon of our sins but onely in Gods meere mercy and free grace Will a mans good workes do him no good in this case Is there no ground of hope and comfort for us in that goodnesse and grace that God hath wrought in our hearts by his holy spirit The Scripture teacheth us that there bee sundry graces and good workes that may give us much comfort in this case and bee good grounds of hope unto us that wee shall finde favour with God As 1. If a man can find hee doth truly feare God Proverbs 14.26 In the feare of the Lord is strong confidence and his children shall have a place of refuge 2. If a man can find hee hath bin of conscience towards God given unto works of mercy Psal. 18. â—5 With the mercifull thou wilt shew thy selfe mercifull and 41 1. Blessed is hee that considereth the poore the Lord will deliver him in time of trouble and Iam. 2.13 Mercy rejoyceth against judgement 3. If a man can find that of conscience towards God he can forgive his enemies Matth. 6.14 If yee forgive men their trespasses your heavenly Father also will forgive you 4. If a man can find that he is able with an upright heart to confesse his sin unto God even that is a good ground of hope that God will forgive it For thus David reasoneth here verse 2 3. Cleanse me from my sinne for I acknowledge my transgressions 5. and lastly If a man can but humble himselfe and mourne before God for his sin even that will give him good hope of comfort For Christ saith Mat 5.4 Blessed are they that mourne for they shall be comforted And the Publican doing so went home justified Luke 18.14 My answer to this objection shall consist of two parts 1. I will shew you how much is to bee ascribed unto good works and to that goodnesse and grace that Gods children may find in themselves 2. I will let you see that this doth nothing derogate from the truth of my Doctrine concerning the reposing all our hope in the mercy of God only For the first I say first of all that these good works and graces we find in our selves though they bee not the causes why God pardoneth our sins yet are they certaine and infallible signes that wee have found mercy with God and that our sins are pardoned For thus runneth the covenant of God Ezek. 36.25 I will sprinkle cleane water upon you and ye shall be cleane and then followeth verse 26. A new heart also will I give unto you and a new spirit will I put within you And thus speaketh our Saviour of Mary Lu. 7.47 Her sins which are many are forgiven her for she hath loved much As if he had said shee could not have had this grace to love me as she doth if her sins had not bin forgiven Secondly This grace and goodnesse which a man findeth in himselfe may bee a ground of hope unto him that God will respect his prayers Iohn 9 3. Weâ— know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth Iohn 3.22 Whatsoever wee aske we receive of him because we keepe his commandements and doe those things that are pleasing in his sight The Angell telleth Cornelius Acts 10.4 thy prayers and thine almes are come up for a memoriall before God Certainely his almes made his prayers more effectuall with God Thirdly The goodnesse and grace which a man findeth in himselfe may bee a sound ground of comfort unto him even in greatest affliction So was it to Paul 2 Cor. 1.12 Our rejoycing is this even the testimony of our conscience that in simplicity and godly sincerity wee have had our conversation in the world So was it to Iob the testimony that his owne heart gave him of the conscience hee had made of all uncleannesse of dealing equally with his servants of his mercifulnesse to the poore of his freedome from covetousnesse and maliciousnesse Iob 31. And of his hearts love to the Word and pure worship of God Iob 23.12 susteined and yeelded him great comfort in his extreame affliction as you may see Iob 31.35 36. If mine adversarie man or Satan had written a booke against mee surely I should take it upon my shoulder and bind it as a crowne to mee So was it to Hezechiah when he had received from God the message of death Esay 38.3 Remember ô Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Fourthly These good works this goodnesse and grace that a man findeth in himselfe are foundations upon which a man may confidently ground and build
his hope to receive a reward and blessing from God This a man must beleeve Hebr. 1.6 He that commeth to God must beleeve that he is a rewarder of them that diligently seeke him Yea a man may ground his hope upon this to receive the greatest reward and blessing of all even eternall life 1 Tim. 6.18 â—9 Charge rich men that they be rich in good workes ready to distribute laying up in store for themselves a good foundation against the time to come that they may lay hold on eternall life Fiftly I will say more then all this when a man is to seeke comfort and hope to find mercy with God hee must looke first for it heere Wee read Rom. 8.28 30. of certaine degrees whereby the Lord worketh our salvation like the steppes of Iacobs ladder of which we read Gen. 28.12 whereof the highest were in heaven the lowest upon the earth And although the Lord in his worke begin at the highest step and so come downeward 1. Hee foreknoweth us loveth us setteth his affection upon us 2. Hee predestinateth us 3. He calleth us 4. He justifieth us 5. He sanctifieth and glorifieth us Yet in our worke when we would find comfort in the assurance of our salvation wee must begin at the lowest step and so goe upward We must as David did Psal 77.6 Commune with our owne hearts and let our spirits make diligent search what sanctification what goodnesse and soundnesse of grace wee can find wrought in our owne hearts This sanctifying grace is called the Lords earnest and seale which we have received and have the keeping of our selves 2 Cor. 1 22. He hath sealed us and given us the earnest of the spirit in our hearts Commune therefore with thine owne heart and search for this earnest this seale and if thou find it thou mayest boldly reason thus I am sanctified therefore justified justified therefore called called therefore predestinated predestinated therefore loved of God And thus have I finished the first part of my answer to this second objection and shewed you how much is to bee ascribed unto good works in this case Now I come to the second part of it Though therefore good workes be indeed foundations of our hope and comfort as you have heard yet are they but secondary foundations as the Apostles and Prophets are called the foundations of the Church Ephes. 2.20 Revel 21.14 like the fills you lay in the building of your houses that have a stronger foundation under them upon which both the weight of them and of the whole house doth lie the maine foundation of all the hope and comfort wee can have in any of our good workes in any goodnesse that is in us is the mercy of God only This will appeare evidently to you in two points First it was his mercy onely that moved him to worke this grace in us Phil. 2.13 It is God that worketh in you both to will and to do of his good pleasure Who maketh thee to differ from another saith the Apostle 1 Cor. 4.7 and what hast thou that thou hast not received Secondly it is mercy onely that moveth him to accept or reward any good that we do Psal. â—2 12 Vnto thee ô Lord belongeth mercy for thou renderest to every man according to his worke and 130.4 5. If thou should marke iniquities even the blemishes and foule staines of our best services ô Lord who shall stand But there is forgivenes with thee that thou maist be feared or served And that made Nehemiah 1â— 22 to pray thus Remember me ô my God concerning thâ— also and spare me according to the greatness of thy mercy Lecture XX. On Psalme 51.1 2. March 28. 1626. NOw the Reasoâ—s and grounds of this Doctrine why the best of Gods servants have no other ground of hope to fiâ—de favour with God for the pardon of their sins but onely the mercy of the Lord why they have never pleaded their owne goodnesse but his mercy onely are principally two 1. The utter insufficiency that is in their owne goodnesse to ground their hope upon it 2. The all sufficiency that is in the mercy and goodnesse of God to ground their hope and confidence upon it In respect of the first heare the confession of a man that was rare and singular for piety 2 Cor. 2.11 Though he were in nothing behind the very chiefest Apostles yet he professeth he was nothing Three things there be that will make it evident that the best man that is cannot trust to or rely upon any goodnesse that he finds in himselfe First Himselfe knoweth many blemishes and staines in his best workes Esa. 64.6 All our righteousnesses are as filthy rags He hath no light no truth of grace that feeth not this If we say that we have no sinne saith the Apostle 1 Ioh 1.8 we deceive our selves and the truth is not in us Secondly Though himselfe knew no blemish in his good workes no evill by himselfe yet he knoweth the Lords pure eyes may though he cannot 1 Cor. 4.4 I know nothing by my selfe saith Paul yet am I not heereby justified but he that judgeth me is the Lord. This made David cry Psal. 143 2. Enter not into judgement with thy servant for in thy sight shall no man living be justified Thirdly Admit the goodnesse that is in us had no imperfection in it at all that either our selves or the Lord couâ—d find yet were there no trusting in it that for it God should pardon our sinnes past much lesse give us eternall life For 1. It is no more then we are bound to for the present and therefore cannot satisfie for that that is past Luke 17.10 When ye have done all those things that are commanded you say we are unprofitable servants we have done that which was our dutâ— to doe 2. There is no proportion betwixt that goodnesse that is in us and that which we looke to receive from God for it What is all the money we can make all that we can do or suffer towards the paiment of a debt of ten thousand talents and such a debt is our sin Mat. 8. â—4 What proportion is there betweene the service we can doe to God for a few yeares heere to the wages and reward we looke for the eternall happinesse and glory of the liâ—e to come â— Cor. 4.17 Our light affliction which is but for a moment worketh for us fitteth and prepareth us for a farre more exceeding and eternall wright of glory Rom. 8.18 I reckon that the sufferings of this present time are not worthy to be compared to the glory that shall be reveiled in us Now for the second Reason on the other side the mercy of God is such and so all sufficient as we may safely ground our hope upon it In which respect the Prophet saith Psal. 9.10 They that know thy name will put their trust in thee They that know how mercifull the Lord is cannot choose but put their trust and confidence
there be which are made unto it 1. That it shall never hinder nor beggar a man that that is thus given shall not be lost See this promise Pro. 19.17 He that hath pity on the poore lendeth unto the Lord and that which he hath given the Lord will pay him againe It will returne againe yea it will returne againe with advantage and increase In which respect it is compared to the casting away of your seed into the ground 2 Cor. 9.6 He which soweth sparingly shall reape sparingly and he which soweth bountifully shall reape bountifully Admit thou dost not find it againe presently certainely if thou give thine almes with a good heart it shall not be lost thou shalt find it againe one day Eccl. 11.1 Cast thy bread upon the waters for thou shalt find it after many daies And Psal. 37.26 He is ever mercifull and lendeth and his seed enjoyeth the blessing Yea that that is thus given will bring Gods blessing upon all that wee have besides Deut. 15.10 Thou shalt surely give him and thine heart shall not bee grieved when thou givest unto him because that for this the Lord thy God shall blesse thee in all thy workâ— and in all thou puttest thine hand unto Luke 11.41 Give almes of such things as ye have and behold all things are cleane unto you This answereth two objections that usually men make to excuse their uncharitablenesse to the poore First beleeve me I know not how soone I may want my selfe I answer Thou art an infidell if thou say so for God hath said this is the way to keepe thee from want Pro. 28.27 He thâ—â— giveth unto the poore shall not lack Secondly I have children to provide for I answer thy children shall not be the poorer for this if God bee to be beleeved but on the contrary thy miserablenesse to the poore is the way to bring Gods curse upon thy selfe and thy children too Pro 11.24 There is that scattereth and yet increaseth and there is that withholdeth more then is meet but it tendeth to povertie The second sort of promises that are made to this duty are these that there is nothing we can do that will give us that security of heart that joy and comfort against the dayes of common calamity or against any particular judgement that may befall our selves as this will doe that wee have beene given to the workes of mercy this will free our hearts from the feare of them Psal. 112.7 8. He shall not be afraid of evill tidings his heart is fixed trusting in the Lord his heart is established he shall not be afraid Iam. 2.13 Mercy glorieth against judgement For 1 we have a promise there it will give us hope to be delivered from them Psal. 41.1 Blessed is he that considereth the poore the Lord will deliver him in time of trouble or 2 that God will give us strength and comfort in them Isa. 58.10 If thou draw out thy soule to the hungry and satisfie the afflicted soule then shall thy light arise in obscurity and thy darknesse be as the noone day As if he had said the most uncomfortable estate thou canst fall into shall be comfortable to thee In which respect Solomon makes this a strong motive to the workes of charity Eccl. 11.2 Give a portion to seven and also to eight be liberall in thine almes for thou knowest not what evill shall be upon the earth As if he should say how soone thou mayst loose all that thou hast And surely as there is now much evill threatned to our state by the power and designes of our bloudy enemies so if the wisest of Gods Prophets were now alive to direct us what to do to prevent these evills they would advise us next to our repentance our teares and prayers unto God unto this course as Daniel did that great King Dan. 4.27 O King let my counsell be acceptable unto thee breake off thy sins by righteousnesse make restitution and thine iniquities by shewing mercy to the poore if it may be a lengthening of thy tranquillity As if he had said if any thing will turne away the judgement this will The third and last sort of promises that are made unto this duty are such as concerne the life to come For this will strongly confirme a man in the hope of eternall life if he have beene given to the workes of mercy In which respect the Apostle calleth it 1 Tim. 6.19 The laying up for our selves a good foundation against the time to come that we may lay hold on eternall life And our Saviour Luke 16.9 Make you friends of the Mammon of unrighteousnesse that when ye faile they may receive you as faithfull witnesses of your faith into everlasting habitations In which respect also in that great day of reckning when every man shall receive according to his workes there shall be principall regard had to the workes of mercy Mat. 25.34 36. Come ye blessed of my father c. for I was an hungred and ye gave me meat c. And so much for the second point I told you was to be observed in this example of our heavenly father The third is this that we must not onely pity them that are in misery and relieve them too but we must do it freely also though the parties we relieve be most unworthy of it Some cautions I will premise before I prove this First true it is that the poore in all places are for the most part the most void of grace and not so miserable in their corporall as in their spirituall estate as Ieremy spake of them in his time Ier. 5.4 they are fooliâ—h or profane they know not the way of the Lord not the judgement of their God Pro 30.9 Least I be poore and steale and take the name of my God in vaine as if he had said so do usually poore men Secondly they that can do it ought to use their utmost endeavour for the reforming of them and it is the sinne and shame of this and all other places that they are born with as they are That which Solomon speaketh of all children may specially be applyed to the poore and their children Pro. 22.15 Foolishnes is bound in the heart of a childe but the rod of correction the house of correction shall drive it farre from him Thirdly you that are by office to take care for the poore ought to enquire into their conditions as well as into their wants and to put a difference in your almes Let such as are uncleane or idle or such as so soone as you give them a penny will to the ale-house with it presently let such I say smart for it let them feele the misery of want a little better It is the Apostles charge 2 Thess. 3.10 If any will not worke let him not eate Fourthly and lastly We are all bound in our almes to put a difference betweene the poore Gal 6.10 Let us doe good to all men especially to them that are
Gods children in deed and not in shew and profession only will strive to be profitable and to doe good to the places they live in and the more good they doe the liker they are to their heavenly Father That which God saith of Abraham Genesis 12.2 Thou shalt bee a blessing belongeth to all the true children of Abraham they are a blessing to the places they live in Not onely 1. by their prayers as Elias was to Israel Iames 5.18 At whose prayer the heavens gave raine and the earth brought forth her fruit And Amos likewise Amos 7.3 6. The Lord repented for this at his prayer It shall not bee saith the Lord. 2. Not onely because the Lord for their sakes useth to doe good to the places where they live Gene. 39.5 The Lord bessed the Aegyptians house for Iosephs sake But even 3. In this respect also because they seeke and endeavour to doe good to them with whom they live and that not in spirituall things only but even in the things of this life yea he doth this diligently Prov. 11.27 He diligently seeketh good A good Christian is not onely Bonus vir a good man but Bonus civis a good Common-wealths-man a good Townes-man also It is said to the commendation of Mordecai Esd. 10.3 that he was accepted of the multitude of his brethren seeking the wealth of his people This gained him love and honour in the hearts of all the people he sought the publike good And of Iehojada it is said he was greatly honored after his death for this 2. Chron. 24.16 Because he had done good in Israel But you will say these were publike persons and great men it became them well to be such I answer it is true they were so and indeed of such men this is chiefly required For the thing that God aimed at in advancing of any was only this that they might be Patres patriae do more good to the Countrey places where they live then men in meaner degree can doe Rom. 13 4. He is the minister of God to thee for good and verse 6. For this cause pay you tribute also for they are Gods ministers And surely this is the onely thing that will gaine true honour and esteeme and authority unto Gentlemen and great men in the hearts of all that know them not their birth nor their lands nor their offices nor their power but their goodnesse I meane the readinesse that is in them to doe good to the places where they live Luk 32.25 The Kings of the Gentiles exercise Lordship over them and they that exercise authority upon them are called benefactors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was it that gained them such authority in the hearts even of Gentiles that they sought not themselves in these great places but the good of the people But this belongeth not to publike persons and great men only the poorest Christian that is must not live to himselfe alone but strive to bee profitable and to doe good to them he liveth with See the commandement of God for this Galat. 6.10 As wee have opportunity let us doe good unto all men A notable direction wee have for this Ieremy 29.7 Seeke the peace of the city whether I have caused you to be carried away captives and pray unto the Lord for it For in the peace therof shall ye have peace Though that City were a most wicked place yet seeing God by his providence had brought them to dwell there they were bound not only to pray for it but to seeke the good of it the Wealth and Peace and Prosperity of it by all meanes Such as truly feare God will not bee backward in any worke that tendeth to the publike good of the place they live in Titus 3.14 Let ours also learne to maintaine good workes for necessary uses that they bee not unfruitfull Now if wee apply this that wee have heard of this last point that hath beene observed for our imitation in the goodnesse and bounty of the Lord wee shall finde there are very many that are so unlike to our heavenly Father in this point that wee have no cause to judge them to bee his children First The Papists who are notoriously knowne to be so farre from seeking the peace and prosperity of their country that they have for many yeares uncessantly sought the utter ruine and subversion of it and the betraying of it into the hands of strangers yea such strangers as are the worst nation Ezek. 7.24 most bloudy enemies And this is not the fault so much of the men that professe popery this is the fault of the religion it selfe Their chiefe teachers the Iesuites the common incendiaries of the world teach them they ought to doe so they shall merit heaven by doing so Certainly this religion cannot be of God nor they that professe it And was there ever such a religion before in the world as this is Other heresies and religions there have bin perhaps that were as pernicious to the soules of men as Popery that is of the Gnosticks and Arrians of old of the Anabaptists and Antitrinitarians of late But a religion so pernicious to states and Common-wealths as popery is was there never heard of in all the world They have another father mentioned Iohn 8 44. Ye are of your father the devill and the lusts of your father ye will doe he was a murtherer from the beginning He whose name is in Hebrew Abaddon and in Greeke Apollyon the destroyer mentioned Rev. 9.11 is the father of that religion that teacheth men to practise the ruine and destruction of their owne countrey Three things they pretend for all their practises against the state and Kingdome 1. The wrongs and oppressions they endure among us But to this I say admit all their clamors and complaints of this were most true yet can this make it lawfull for them to doe as they do The true ancient Catholike and Apostolike faith teacheth men thus Rom. 12.19 Avenge not your selves but rather give place unto wrath for it is written vengeance is mine I will repay saith Lord. And Mat. 5.44 I say unto you love your enemies blesse them that curse you doe good to them that hate you pray for them that despitefully use you and persecute you And can this then be any other religion then Antichrists that teacheth them to revenge themselves yea to revenge themselves as cursed Haman did Est. 3.6 But 2. they pretend zeale for Christ and his religion in this we are not onely their enemies but we are enemies to Christ and his religion they say and therefore it were a meritorious deed to destroy us all So did Iames and Iohn when they would have had fire to come downe from heaven to consume those Samaritans Lu. 9.54 But did Christ approve of that zeale Looke the next verse 55. He turned and rebuked them for this zeale yee know not what manner spirit ye are of So may we say to these
face and I was troubled This consideration is forcible to quiet the heart that hath grace in any affliction and to keep us from murmuring and till we can humbly acknowledge this soveraignty of the Lord and stoupe unto it our heart can never find rest in any specially not in this inward affliction till we can say with Ely 1 Sam. 3.18 It is the Lord let him do what seemeth him good Why dost thou strive against him saith Elihu to Iob 33.13 for he giveth not account of any of his matters God is not bound to give thee a reason of his proceeding why hee dealeth thus with thee rather then with such and such but thou art bound to submit thy selfe to his will because hee can doe thee no wrong and may doe with his owne what pleaseth him Who hath enjoyned him his way saith Elihu Iob 36.23 or who can say thou hast wrought iniquity thou hast done wrong If therefore the Lord should bee pleased all the dayes of our life to hide from any of us the light of his countenance though this were indeed a most heavy affliction nay if hee should indeed not in our feeling only cast us away for ever yet doth it become us to beare it patiently and not to murmure against him for it but to put on Davids resolution and to say as hee doth 2 Samuel 15.26 If he doe thus say I have no delight in thee behold here am I let him doe to me as seemeth good to him Fourthly Thou must consider that the Lord in hiding his face from thee in with-holding for a time the comforter from thee intendeth to doe thee good by this meanes He chastiseth us for our profit saith the Apostle Heb. 12.10 And of thy infirmity I may say as our Saviour did of Lazarus his disease Ioh. 11.4 This sicknesse is not unto death But even as thou seest the wise and carefull Physitian maketh his patient by some vomits and potions much more sick in his own apprehension then he was before and the surgeon lanceth and maketh deep wounds of purpose to cure him of the mortall disease and sore he seeth him in danger of So doth thy heavenly Physician and Surgeon deale with thee he maketh thy heart sicke and woundeth thee thus of purpose that he may save thy soule and work a perfect cure upon it and make it more sound and healthfull then ever it was before Sundry are the benefits that God procureth to his children by this kind of affliction six of them I will shew you which may serve for so many reasons why he doth deale thus with them First by this meanes he correcteth them and maketh them to repent for their drowsinesse and carnall security Christ doth not use to withdraw himselfe from his people but when they grow drowsy and sleepy and neglect their watch This you shall see Cant. 3.1 5.2 3. Secondly he giveth them these thornes in their flesh these messengers of Satan to buffet them that by humbling them thus he may prevent and keepe them from sin that he seeth them in danger to fall into and thus did he deale with the Apostle 2 Cor. 12.7 Thirdly by this meanes the Lord prepareth his people for comfort and maketh them more capable of it and none have ever attained to that abundance of spirituall comfort as those that have most deeply tasted of this cup of spirituall affliction As the sufferings of Christ abound in us saith the Apostle 2 Cor. 1.5 so our consolations also abound in Christ. For the Lord our God delighteth for to work by contraries As in the worke of creation he caused light to shine out of darknesse as the Apostle speaketh 2 Cor. 4.6 and in the worke of redemption by Christs death he brought us to life by his extreame shame and ignominy he bringeth us to glory by his stripes he healeth us as the Prophet speaketh Esa. 53.5 and in that miracle that Christ wrought by anointing the blind mans eyes with clay he restored him to sight Ioh. 9.6 So in the work of grace he useth to bring his servants by hell to heaven by doubting to faith by much inward anguish and terror to abundance of peace and consolation in Christ. By what meanes did the Lord bring Mr. Bradford Mr. Glover and sundry other of the blessed Martyrs to that strength of faith inward comfort as even quenched the violence of the fire as the Apostle speaketh Heb. 11.34 for though the Apostles words be there happily to be understood literally yet may the phrase be fitly applyed to this also surely they were men that had bin much exercised with inward affliction of mind as we may read in their story And how did the Lord make Iacob so strong in faith that whereas before he was afraid of his brother Esau as he complaineth in his prayer to God Gen. 32.11 I feare him lest he will come and smite me and the mother with the children now he became bold as a lion and met him without feare going on to meet him before the rest Gen. 33.3 Nay he was so full of confidence and comfort in God that he gloried and boasted he had seene God face to face and therefore called the name of the place Penuel the face of God Gen. 32.30 Surely before he came to this comfort God had wrestled with him as an enemy Gen. 32.24 and made him out of the sense he had of Gods displeasure to pray and weep bitterly he wept and made supplication to him saith the Prophet Hos. 12.4 And few there be that ever came to see God face to face to behold the light of his countenance cleerely and manifestly as Iacob did with whom God hath not beene wont to wrestle sometimes as he did with Iacob Lecture XXVIII On Psal. 51.1 2. Iune 13. 1626. FOurthly By this meanes God weaneth his children from the love of this world and maketh them thinke of home and of their fathers house As you know affliction and nothing but affliction made the prodigall to do Luke 15.16 17. If we should alwaies possesse that outward peace those sweet joyes and comforts which the light of the Lords countenance and sense of his favour worketh in our hearts we should have our heaven upon earth and be too ready to say and thinke as Peter did when he was ravished with joy in beholding the light of Christs countenance shining as the sun Mat. 17.4 Lord it is good for us to be heere and to abide heere still These vicissitudes and changes these interruptions of our peace and spirituall desertions we meet with heere are a most effectuall meane to make us thinke of home where we shall be out of the reach of Satan and all his tentations where we shall never weepe more nor be troubled with these terrours and sorrowes that so much disquiet us where all teares shall be wiped from our eyes and there shall be no more sorrow nor crying nor paine as Iohn speaketh Revel 21.4 These
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
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
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
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
hath taken us up againe and set us on our feete Nay though wee have given him just cause a thousand times to cast us off and dishinherit us to leave us to our selves and Satan yet hath his love beene so unchangeable towards us that nothing could move him to cast us off Nay he hath given us assurance by his spirit Rom. 8 38 39. that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to separate us from the love of God in Christ Iesus our Lord. So that we have just cause to say as the Prophet Mic. 7.18 Who is a God like unto thee that pardoneth iniquitie and passeth by the transgression of the remnant of his heritage that retâ—ineth not his anger for ever because hee delighteth in mercy And this is also that that greatly amplifieth the goodnesse of God in this point that it is so rare If we would consider how many have fallen some to Popery and other heresies some to profanesse some to the utter hatred of Religion some to worldlinesse that were once farre before us in knowledge and in profession how many that were first are become last Mat. 19.30 How many there are whom we may dayly looke upon that are like those the Apostle speaketh of 2 Pet. 2.18.22 that once were cleane escaped from them that live in errour but now with the dog are turned to their owne vomit againe and as the sow that was washed to their wallowing in the mire Many that are like unto Saul who though he had received excellent gifts of Gods spirit even another heart 1 Sam. 10.6.9 and never in his life fell into so grosse sins as David did yet he fell away quite from God and lost all grace and was quite forsaken of God 1 Sam. 16.14 and 28.15 whereas many of us that like David have had far stronger corruptions yet are still kept in the state of grace be it that none of those that have thus quite fallen away were ever truly regenerate and we may say of them as 1 Iohn 2.19 They went out from us but they were not of us for if they had beene of us they would no doubt have continued with us But what is it that hath made us to stand when so many that seemed much stronger then wee have fallen quite away Surely nothing but the meere grace and goodnesse of the Lord. It is not of him that willeth saith the Apostle Rom. 9.16 nor of him that runneth but of God that showeth mercy And thus have I in some measure put you in minde of the infinite goodnesse and bounty the Lord hath shewed to every one of us that are his people Now the consideration of this marvellous goodnesse and bounty of God towards vs doth greatly aggravate our sins and make them out of measure sinfull There is no sin we have committed no commandement of God that we have transgressed but we have thereby sleighted and despised shewed contempt unto grieved and dishonoured that God that hath beene so good and gracious a father unto us Thus doth the Lord aggravate Davids sin 2 Sam. 12.7 9. I annointed thee King over Israel and I delivered thee out of the hand of Saul and I gave thee thy masters house c. and if that had beene too little I would mereover have given thee such and such things wherefore hast thou despised the commandement of the Lord. Thus did God plead with Israel Mic. 6.3 5. O my people what have I done to thee and wherein have I wearied thee that thou makest so slight account of offending me testifie against me and then in the two next verses he putteth them in minde of the great goodnesse hee had shewed toward them that by that meanes he might bring them to a consideration and feeling of their sins Thus doth the Lord aggravate the sins of his people Deut. 32.6 Doe ye thus requite the Lord ô foolish people and unwise Is not he thy father that hath bought thee hath he not made thee and established thee This was that that made Mary Magdelene weepe so aboundantly Luke 7.38 she had a deepe apprehension of Gods goodnesse towards her verse 47. This was that that lay so heavy upon Davids heart heere Against thee thee onely have I sinned Nay it is not possible that any should ever haue a true assurance and sence of Gods fatherly goodnes wrought in his heart by the spirit of God but it will have this effect in him Zach. 12.10 I will powre out upon the house of David and upon the inhabitants of Ierusalem 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 onely son and shall bee in bitternesse for him as one that is in bitternesse for his first borne Why doe our sins trouble us no more Surely we are not soundly perswaded of Gods fatherly goodnesse and love towards us the spirit of grace was never powred upon us I know 1. That the most men make the lesse account of sin because they say they know the Lord is so gracious and mercifull nothing doth so much keepe them from being troubled for their sinnes as this they cannot thinke it possible God should like much the worse of them for any of their sins because he is still so good and bountifull unto them but are ready to say to their soules with the Epicure Eccles. 9.7 Goe thy way eate thy bread with joy and drinke thy wine with a merry heart for God now accepteth thy workes 2. Yea they embolden themselves to sin by this more then by any thing because they know and are peswaded the Lord is so infinite in goodnesse and mercy they turne the very grace of God into wantonnesse Iude 4. If a childe should thus resolve with himselfe rush I know my father beareth that affection to me that though I bee never so stubborne and rebellious against him though I grieve and dishonour him never so much yet he will never cast me off and therefore I care not for offending him all men would say that wretch had lost all naturall affection and had not the nature or heart of a child in him No more hath that man certainely any true or sound assurance of Gods fatherly love and goodnesse towards him that doth not hate sin that is not afraid of sin that cannot mourne for sin out of this respect above all others that by his sin he hath offended and grieved and dishonoured so good and gracious a father as the Lord hath beene unto him Lay aside saith the Apostle 1 Pet. 2.1.3 all malice and all guile and hypocrisies enuies and evill speakings because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee have tasted knowne with feeling that the Lord is gracious Lecture XLVI on Psalme 51.4 Ianuary 23. 1626. IT followeth now that we proceed to the uses that
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
who by the restraining grace of God have bin ever kept from grosse sins is not so sensible but more secret a great deale The most Christians though they bee able to say with the blind man Iohn 9.25 One thing I know whereas I was blind now I see they know well and feele there is a blessed change wrought in their hearts yet when it was wrought or how it was wrought that they know not That which Solomon saith of other of Gods works Ecclesi 11.5 is verified in this especially As thou knowest not what is the way of the spirit nor how the bones doe grow in the wombe of her that is with child even so knowest thou not the workes of God who worketh all And as our Saviour speaketh Marke 4.27 When the seed is sowen in the heart it worketh and springeth and groweth no man knoweth how And yet even in this conversion of such men though the worke of God bee more secret and insensible yet is the almighty power of God to be acknowledged as much in it as in the other As the omnipotency of Christ was as well shewed in the turning of the water into wine Iob. 2.11 and the curing of the woman that had the bloudy issue Mar. 5.29 as in the helping of him that was from his childhood possessed with a dumbe and deafe spirit Marke 9.25 26. O that wee could see and take notice of this admirable power of God in the change that he hath beene pleased to worke in our hearts O that God would bee pleased according to the prayer of the Apostle for the Ephes. 1.18 19. to inlighten the eyes of our understanding that wee may know what is the exceeding greatnesse of his power to us-ward who beleeve according to the working of his mighty power That we may accordingly admire and magnifie it and give him the glory of it And yet his goodnesse and mercy will appeare to bee no lesse admirable in this worke of our conversion then his power was if wee rightly consider what wee were by nature Observe this I pray you in three degrees First That God should seeke out any of us that like a poore lost sheepe was gone astray from him some of us in one evill way some in another according to that parable Luke 15.4 wee being so farre from seeking him from doing any thing to further our owne conversion that we desired nothing lesse but opposed and resisted it and were in our hearts ready to say with the man that had the uncleane spirit Luke 4 34. Let us alone what have wee to doe with thee thou Iesus of Nazareth That hee would take no nay at our hands but by his most effectuall grace overcame us as hee saith Revelation 3.9 Behold I will make them that are of the Synagogue of Satan which say they are Iewes and are not but doe lye behold I will make them to come and worship before thy feete He made us to turne hee made us to obey and follow his call This gracious favour I say that the Lord hath done us in the worke of our conversion ô it was his admirable mercy unto us Secondly That the Lord should seeke reconciliation with us when we were his enemies as the Apostle speaketh 2 Corinth 5.20 and make love to us when wee were such loathsome creatures that passing by us when wee were in our bloud even when wee were in our bloud as hee saith Ezek. 16.6.8 hee should looke upon us and that that should bee the time of his love as hee there speaketh That hee should never give over making love unto us till hee had wonne our hearts and made us able to affect and love him and to seeke him and his love unfeinedly who were by nature much more alienated from him then hee was from us even hated him in our hearts much more then ever hee did us this was I say his admirable mercy toward us And so the Apostle speaketh of it Colos. 1.21 And you that were sometimes alienated and enemies in your minds yet now hath hee reconciled And the Lord by the Prophet Esay 65.1 I am sought of them that asked not for me Even this that such as we were by nature should have the grace to love the Lord and to seeke his favour which we could never have done if he had not bin first reconciled unto us 1 Iohn 4.19 is the admirable goodnesse of God unto us Thirdly That God should thus change and convert our hearts unto him and give us any measure of grace to desire unfeinedly to feare and please him that hee should pull us out of our naturall estate and leave others in it that are farre our betters not onely in birth and wealth and wisedome and learning but even in the unblameablenesse of their conversation also that were never in their lives guilty of so foule sinnes as wee have beene That he should deny this grace to such as the young Noble man was that had lived so civilly and had so many good things in him Mar. 10.20 21. and grant it to such as that infamous harlot was Lu. 7.37 This is certainly the admirable and unspeakeable mercy of God to such a one And as the infinite power and goodnesse of God is to bee acknowledged and admired in the worke of our conversion in generall so is it also in every particular act of Gods grace in us That any of us should bee able to delight in the law of God in the inner man Rom. 7.22 to love the brethren 1 Iohn 3.14 to weepe and shed teares for our sins 2 King 22.19 to make any one prayer Psalme 17.1 to give any almes Matth. 10.42 in truth and uprightnesse of heart considering what we are by nature is to bee ascribed to the marvellous power and goodnesse of God toward us When David and his people had offered toward the building of Gods house it is said 1 Chron. 29.9 They rejoyced with great joy because with a perfect and upright heart they had offered willingly unto the Lord. And David himselfe burst out into words of strange admiration verse 14. But who am I Lord and what is my people that we should be able to offer so willingly after this sort For all things come of thee Now let me apply this that hath bin said in three points and so lay it somewhat neerer to our hearts First If this be so Then let no man hearken to those that reach 1. That God hath no such powerfull hand in the worke of mans conversion but that it lyeth in every mans power and will when God hath done all his worke to turne or not to turne 2. That which God doth in the conversion of any man he doth to all men For the spirit speaketh expressely in the Scriptures 1. That the Lord is not onely a perswader but the worker and mighty doer of this worke of our change and conversion It is God that worketh in us both the will and the deed Phil. 2.13
and powers and against the rulers of the darknesse of this world against spirituall wickednesse in high places Nothing but a divine power could keepe grace alive in such hearts as ours are Wee are kept saith the Apostle 1 Peter 1.5 by the power of God unto salvation Secondly His admirable goodnesse is the cause of this and the unchangablenesse of his love to them whom he hath once effectually called called according to his purpose and eternall counsell as the Apostle speaketh Rom. 8.28 Hee never loved any thus farre as to call them effectually and to worke truth of grace in their hearts but he loved them to the end Having loved his owne which were in the world saith the Evangelist of our blessed Saviour Iohn 13.1 he loved them to the end I have loved thee saith the Lord to his Church Ier. 31.3 with an everlasting love therefore with loving kindnesse have I drawne thee Them whom he hath shewed such loving kindnesse unto as to draw them to himselfe by an effectuall calling he loveth with an everlasting love The Lord advanced Saul to be King over his people and gave him his spirit that is such gifts of his spirit as might fit him for that calling As soone as Samuel had anointed him the spirit of the Lord came upon him as the Text saith 1 Sam. 10.6 9 and he was turned into another man God gave him another heart But this favour and love God shewed to Saul was not an unchangable and everlasting love It repenteth me saith the Lord 1 Sam. 15.11 that I have set up Saul to be King And 1 Sam. 16.14 The spirit of the Lord departed from Saul hee had received excellent gifts of Gods spirit and lost them quite againe But if God have advanced any of us to this dignity to be a true Convert to be effectually called Ioh. 1.12 he never repenteth him of it this favour and love of God is unchangable and everlasting The gifts and calling of God are without repentance as the Apostle speaketh Rom. 11.29 In respect of this good and perfect gift the Apostle calleth the Lord Iam. 1.17 the father of lights in whom is no variablenesse neither shadow of turning And were it not for this that Gods love to such as he hath once regenerated and given saving grace to is constant and everlasting if any thing could have changed or altered him alas there is none of us all but we have done enough a thousand times to have lost him for ever and to have caused him to depart quite from us and to have stripped us of all grace long ago Before we passe from this point let us apply it to our selves in a few words that is in five First Seeing sanctifying grace is of such constancie and a fruit of Gods everlasting and unchangable love ô how carefull should we be to get grace if wee want it and to get assurance that we have it in truth if we thinke we have it 1. All other blessings and good things wealth and pleasure and honour and health are of no continuance And that that Paul saith of Riches 1 Tim 6.17 may be said of them all they are uncertaine riches uncertaine good things But true grace is durable riches as Solomon calleth it Pro. 8.18 These are the sure mercies of David as the Holy Ghost calleth them Esa. 55.3 2. No other good thing we can enjoy is any certaine argument of Gods speciall love and favour No man knoweth either love or hatred by any thing that is before him saith Solomon Eccle. 9.1 Esau of whom it is said God hated him Mal. 1.3 yet did enjoy all worldly blessings in greater measure then Iacob did as is plaine by that speech of Moses Gen. 36.31 But true grace is a certaine argument of Gods love yea of his speciall and everlasting love According to that speech of the Lord Ier. 31.3 I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee Secondly So many of us as have by the mercy of God beene preserved any time in the state of grace let us blesse God for it let us admire and magnifie the power and goodnesse of God towards us in this behalfe It hath ever beene esteemed in Gods Church a great honour to a man to be an old Disciple The Holy Ghost maketh an honourable mention of Mnason of Cyprus for this Act. 21.16 And Paul saith of Andronicus and Iunia Rom. 16.7 that they were of note among the Apostles and honoureth them for this that they were in Christ before him If any of us have found mercy with God to be old Disciples Nay if we be of any standing in Christianity and keepe our standing let us give God the glory of it thinke of it often and never thinke we can be sufficiently thankfull to God for it O blesse our God ye people saith David Psal. 66.8 9. and make the voice of his praise to be heard which holdeth our soule in life and suffreth not our feet to be moved Praise God for keeping and preserving the life of grace in thy soule all this while Say with David Psal. 116.7 8. The Lord hath dealt bountifully with thee for thou hast delivered my soule from death mine eyes from teares and my feet from falling Praise God for keeping thee fom deadly and irrecoverable falls Yea take thou up that thanksgiving which of all the formes of thanksgiving that we read of in Scripture hath been most in use with Gods Saints as if it were not for spending of time I could give you many instances of I meane that Psal. 106.1 Praise ye the Lord ô give thanks unto the Lord for he is good for his mercy endureth for ever God is more to be praised by us for the unchangeablenesse and constancy of his love to such wretches as wee are then for any other of his mercies how great so ever they bee Thirdly Let none of us be proud of our standing in the state of grace but let us give God all the glory of it Let us all say with the Apostle 1 Cor. 15.10 By the grace of God I am that I am And that which the Apostle there speaketh of his labours we must say in this case It is not I that have held out all this while not I but the grace of God which was with me It is the Lord as Annah speaketh 1 Sam. 2.9 that keepeth the â—eet of his Saints for in his owne might shall no man be strong It is not by any strength of our owne that we have stood all this while but by the strength and free grace of God onely Fourthly Seeing our perseverance in grace dependeth wholly upon the power and goodnesse of God let none of us be secure but watchfull and wary and fearfull to offend God who if he do but let go his hold and withdraw his hand we cannot stand one moment longer no more then a child of a yeare old or the staffe ye walke
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
thee to have my best services washed and cleansed from their filthines and seekest thou to mee for such poore services as I am able to doe Fourthly and lastly Hee doth also reward every service wee doe unto him notwithstanding all the imperfections and staines of it Whatsoever good thing any man doth saith the Apostle Ephes. 6.8 the same shall he receive of the Lord whether he be bond or free Not onely great services and such as much glory redoundeth to his name by but even the meanest and poorest and such as may seeme to bee of least use unto him See what Christ saith of the poore widdowes two mites Luke 21.3 of a cup of cold water given to one of his little ones in the name of a Disciple Matth. 10.42 and what the Apostle saith Colos. 3 24. of the conscionable service that a poore drudge that had an infidell to his master did Know that of the Lord ye shall receive the reward of inheritance Therefore when Christ speaketh Matth. 25. of the good workes that shall bee rewarded in heaven hee speaketh not of Martyrdome nor of building of Colledges nor fighting the Lords battell nor redeeming of impropriations and such like great and excellent workes but of such as the meanest Christian almost may bee able to performe The poore mans sacrifice who was able to bring but a turtle Dove or a young Pigeon was an offering of as sweet a savour unto the Lord as you shall find Levit. 1.17 as the rich mans was that brought never so many sheepe or oxen either Yea those very services that have beene apparantly polluted with mixture of corruption have beene rewarded by him neverthelesse Because the mid-wives feared God saith Moses Exodus 1.20 21. and saved the childrens lives therefore God dealt well with the mid-wives and made them houses though they in doing this service had excused themselves by a lye as yee may see verse 19. Yea those services that we do unto God with sensible untowardnesse unwillingnesse and reluctancy of our flesh against them those God will bee most sure to reward God is not unrighteous saith the Apostle Heb. 6.10 to forget your worke and labour of love Now if wee will search the Scriptures and enquire into the reason of this admirable goodnesse of God and demand how it commeth to passe that so perfect and pure and righteous a God should so farre respect so imperfect and impure services as we are able to doe unto him we shall find three reasons given of it in the holy Scriptures First In these poore services that the faithfull doe unto God their heart is set to please him that is the end they aime at They would faine doe them in faith and love to God with fervency and vigour of spirit To will is present with them as Paul speaketh Rom. 7.18 They would faine doe better They would faine serve God even in that exact manner that hee requireth Their spirit is willing as our Saviour saith Matth. 26.41 though the flesh be weake And they oft-times pray unto God as David doth Psal. 119.5 O that my wayes were directed to keepe thy statutes And can say as Esa. 26.8 The desire of our soule is to thy name and to the remembrance of thee They that are after the spirit saith the Apostle Rom. 8.5 doe mind the things of the spirit The poore servants will was to pay his master even the ten thousand talents that he required of him Matth. 18.24 16. The faithfull doe not please themselves in any of their failings but are troubled with them and mourne for them As the poore man in the Gospell was that hee could beleeve no better Mar. 9.24 In all their coldnesse in prayer in all their wandrings and evill thoughts they find then they can say with the spouse Cant. 5.2 I sleep but my heart waketh And this is a thing that highly pleaseth God hee will beare with much when hee findeth this If there be a willing mind saith the Apostle 2 Cor. 8.12 a man is accepted according to that that a man hath The good Lord pardon every one saith good Hezechiah in his prayer 2 Chron. 38.18 19. and the Lord hearkened to him verse 20. that prepareth his heart to seeke God though hee bee not cleansed according to the purification of the Sanctuary The Lord will pardon and passe by much where he seeth the heart is thus set to please him Secondly These poore services that we doe are for the substance of them the fruits the thoughts and desires the words and actions of his owne spirit in us It is God worketh in us both to will and to doe as the Apostle speaketh Phil. 2.13 In those poore prayers that the faithfull soule maketh when his spirit is overwhelmed so that hee knoweth not what to pray as hee ought the spirit it selfe maketh intercession for us with groanings that cannot bee uttered as the Apostle speaketh Rom 8.26 And though God dislike never so much that that is ours the corruptions and staines that cleave to our best works yet that that is his owne the worke of his owne spirit hee cannot but like and delight in This reason wee shall find given by David Psal. 37.23 The steps of a good man are ordered by the Lord and hee delighteth in his way Therefore hee delighteth in the good mans way because hee by his spirit doth order and direct it And thus the Church reasoneth Esay 26.12 Lord thou wilt ordaine peace for us for thou also hast wrought all our works in us Thirdly and lastly The faithfull are in Christ and God beholdeth them in him and because hee is in Christ well pleased with and loveth them therefore doth he take in good part their poore services He hath made us accepted saith the Apostle Ephes. 1.6 in the beloved And when we our selves are once reconciled unto God and in favour with him it is no marvell though he take our poore services in so good part The Lord had respect to Abel and to his offering saith Moses Genes 4.4 Wee that are evill ye know can beare with much in them that wee love dearely Yea the services that the faithfull doe unto God they doe not present them to him in their owne name but in Christs onely they doe not looke to have them accepted for their owne but for the Lords sake as Daniel speaketh Dan. 9.17 18. And Christ hath borne all these our blemishes and defects and fully satisfied for them As it is said of Aaron the high Priest Exod. 28 38. that he did beare the iniquity of the holy things that Gods people did offer in all their holy gifts Our spirituall sacrifices are acceptable to God by Iesus Christ as the Apostle speaketh 1 Pet. 2 5. For he presenteth them to his father in the merit of his sacrifice and in presenting them casteth of these his sweete odours and incense into them as you shall read Rev. 8.3 And being so perfumed it is no marvell though our
corruptions yea that little fire they have is covered in them with such an heape of ashes that little corne that is in them is hid in them in such a deale of chaffe as they can hardly discerne that truth of grace that is them To this case that proverbe may fitly be applyed Pro. 13.7 There is that maketh himselfe rich and hath nothing there is that maketh himselfe poore yet hath great riches See an example of this in David in that prayer he maketh ver 10. of this Psalme Create in me a cleane heart ô God and renew a right spirit within me He had certainely at this time a cleane heart and a right spirit but he could not perceive nor discerne it in himselfe at this time and therefore prayeth God would create it and renew it in him as if it had beene quite gone It is a farre easier thing for a regenerate man to see and discerne the corruption that is in him then the truth of grace that is in him When the Apostle speaketh of the fruits of the flesh he saith of them Gal 5.19 The workes of the flesh are manifest but when he commeth to speake of the fruits of the spirit ver 22. he saith not so of them The grace of Gods spirit is an hidden and secret thing called therefore that hidden man of the heart 1 Pet. 3.4 and cannot be certainely knowne unlesse a man take paines to search into it In this respect it is said the wise merchant Mat. 13.44 when he had found the treasure hid in the field withdrew himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as merchants use to do that have great accounts to make that he might try whether it were the true treasure or no. 2. The difficulty of this worke may appeare by the expresse testimony of the Lord himselfe Ier. 17.9 The heart is deceitfull above all things who can know it It is so deceitfull this darke den hath so many corners and turnings in it that the wisest man in the world by the strength of nature is not able to find it out to know whether it be true or false sound or rotten A man may be an hypocrite and have a false heart and himselfe not know it though some hypocrisie be grosse and palpable yet all is not so This is plaine by that which our Saviour speaketh to the Angell of the Church of Laodicea Rev. 3.17 Thou knowest not that thou art wretched and miserable and poore and blinde and naked 3. The difficulty of this worke is evident by reason also For there be many good things so like unto true grace that may be in a meere naturall man as it is no easie thing to discerne and put a difference betweene them but a man may easily be deceived and think he hath truth of saving grace when he hath nothing but nature in him 1. There are certaine remnants of Gods image in many naturall men that are very like unto true grace The Gentiles that know not the law saith the Apostle Rom. 2.14 doe by nature the things contained in the law They make conscience of and hate many sinnes they may practise many morall vertues as justice mercy and fidelity which our Saviour Matth. 23.23 calleth the weightier points in Gods law And these are certainely in themselves and materially good things and it is said Mar. 10.21 our Saviour looking upon the rich man that had these things in him loved him So that it is no marvell though so many be deceived in them and take them for true grace 2. There are certaine common graces and beginnings of sanctification in many hypocrites that live in Gods Church and in the profession of the Gospell which are yet more like to saving grace then the other are Some of those that fall into the unpardonable sinne have beene inlightned as the Apostle speaketh Heb. 6.4 5. and have tasted of the heavenly gift and have beene made partakers of the Holy Ghost Some such have escaped the pollutions of the world left their knowne sinnes even through the knowledge of the Lord and Saviour as the Apostle Peter speaketh 2 Pet. 2.20 3. Yea it is certaine there is a kind of truth and uprightnesse of heart in many a man that never had any truth of saving grace in him I know saith the Lord to Abimelech the King of Gerar an heathen man Gen. 20.6 that thou didst this in the integrity of thy heart Paul even whilst he was a persecuter had a kind of truth and uprightnesse of heart in that which he did I have lived saith he Acts 23 1. in all good conscience before God unto this day He did nothing but that which he was perswaded in his heart he ought to doe I verily thought saith he Act. 26.9 with my selfe that I ought to do many things contrary to the name of Iesus of Nazareth The intent and purpose of his heart was to please and honour God in it In all these three respects it is certainely an hard thing for a man to know whether his heart be right or no if he doe not carefully and diligently observe his owne heart and examine it he will never be able to know it It behoveth us to use all diligence in this businesse it will never els be well done Give diligence saith the Apostle 2 Pet. 1.10 to make your calling and election sure And by making this sure unto our selves that our hearts are upright wee shall make both our calling and election sure And this is the first Motive The second is from the possibility of this worke Though most men be deceived in this point though their heart be so deceitfull though there be so great a resemblance betweene those good things that may be in naturall men and hypocrites and the truth of grace yet if we will take paines to examine our selves well we may certainely know that our hearts are upright if they be so that there is truth of grace in us that there is more in us then can be in any naturall man or hypocrite in the world This also shall be made evident to you in three points First Because the faithfull are exhorted so oft and earnestly to prove and examine themselves whether they be in the faith or no 2 Cor. 13.5 To prove every man his owne worke Gal. 6.4 To make sure to themselves their owne calling and election 2 Pet. 1.10 Now these exhortations had beene in vaine if it were not possible for the faithfull to know they have true faith that the workes and duties they doe are done in uprightnesse if a man might not be certaine and sure that he is effectually called For though God in his law require that of the naturall man which it is impossible for him to do as the Apostle speaketh Rom. 8.3 and may justly do it 1 because when God first gave the law to mankind in Adam he made him able to keepe it 2 because by exacting this of him which he is not able to do he
and whether it be right Thus did Hezekiah approve the truth of his heart Esa. 38.3 Remember now ô Lord I beseech thee how I have walked before thee in truth and have done that which is good in thy sight And indeed this is all in all Circumcision is nothing saith the Apostle 1 Cor. 7.19 nor uncircumcision is nothing but the keeping of the commandements of God Certainely if a mans doings if his life and conversation be naught his heart is false and naught whatsoever shewes he maketh how good soever his profession be In this saith the Apostle 1 Iohn 3.10 the children of God are manifest and the children of the divell whosoever doth not righteousnesse is not of God But some may object against this Surely this can bee no good note of uprightnesse of heart seeing many that are farre from that doe many good deeds and live very unblameably 1. Many an hypocrite will compare with Gods best servants in this and glory in many good workes they have done and confidently conclude from thence that they are in a good estate that their hearts are right See three notable examples of this The first is Saul who meeting with Samuel after he had destroyed the Amalekites saluted him thus 1 Sam. 15.13 Blessed be thou of the Lord I have performed the commandement of the Lord. The next is Iehu of whom wee read what a deale of good he did and that as it seemed in obedience to the commandement of the Lord. He utterly destroyed Baal out of Israel 2 Kings 10.28 And the Lord himselfe saith thus to him verse 30. Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab according to all that was in mine heart thy children of the fourth generation shall sit on the throne of Israel And upon this his obedience he grew so confident that he was Gods faithfull servant that meeting with Iehonadab the sonne of Rechab an holy man Come with me saith he to him 2 King 10.16 and see my zeale for the Lord. The last example is of those hypocrites we read of Esa. 58.2 3. They seeke me daily saith the Lord of them and delight to know my waies as a nation that did righteousnesse they aske of me the ordinances of justice they take delight in approaching to God And see the confidence they reposed in this they were perswaded their obedience and service was such as God could not choose but like of Wherefore have wee fasted say they and thou seest not Wherefore have wee afflicted our soules and thou takest no knowledge 2. The Papist will compare with the best Christian in this and glory in his good workes we know as the Pharisee did Luke 18.11 Nay a great deale more then ever any Pharisee did for hee can perfectly keepe Gods law he saith and merit heaven by it 3. And lastly The morall and civill honest man will also compare in this with them that are most religious he liveth unblameably and doth many good workes The Gentiles which have not the law no true religion no respect to the meanes of saving grace saith the Apostle Rom. 2.14 do by nature the things contained in the law So that it should seeme by all these instances that no certainty can be had of the truth of grace of the uprightnesse of a mans heart by the goodnesse and unblameablenesse of his life by any good workes he is able to do To this I answer That though all these sorts boast of their good lives of the good deeds they doe yet did none of them ever do one good work in all their lives but of them all that may bee said which the Apostle speaketh Romanes 3.12 They are altogether unprofitable there is none that doth good no not one All those three sorts may even by those workes those good lives they brag of bee sufficiently discovered to have no truth of grace nor uprightnesse in their hearts And of them that may bee said which our Saviour speaketh Matth. 7.16 Yee shall know them by their fruits doe men gather grapes of thornes or figs of thistles How is it possible for such kind of men to doe any one worke that is truly good and acceptable unto God None but he that hath an upright heart can in any measure yeeld true obedience to Gods commandements nor doe any good worke By our obedience and the care wee have to keepe Gods commandements we may certainely approve to our selves the uprightnesse of our owne hearts and find even in this that we have more in us then either any Papist or hypocrite or meere civill man in the world could ever have Except your righteousnes saith our Saviour to his hearers Mat. 5.20 and so say I to you exceed the righteousnesse of the Scribes and Pharisees of the hypocrite and civill man ye shall in no wise enter into the kingdome of heaven But the righteousnesse and obedience of the weakest Christian that is upright in heart doth exceed the righteousnesse and obedience of them all in foure properties And by them must every one of us try the truth and sincerity of our obedience and consequently the truth and uprightnesse of our hearts The first is the ground and matter of our righteousnesse and good workes the rule we follow in it The second the root and fountaine from whence our obedience and righteousnesse doth spring The third the extent of it how farre it reacheth The fourth and last the manner how it is performed with what affection we do it what ends we aime at in it Lecture LXXVII On Psalme 51.6 Ianuary 8. 1627. IT followeth now that we proceed to speake particularly of those foure properties of true righteousnesse and goodnesse which I onely propounded unto you the last day And in the handling of them you shall better understand my meaning in them and find that a good life is a certaine and infallible signe of an upright heart The first of these properties then is this True righteousnesse and goodnesse must be materially good it must have a right ground it must be done according to the right rule And in handling of this first property I must shew you two things 1. What that right rule and ground of all true righteousnesse is 2. That the following of that rule in all the good things we doe is a good note of an upright heart Now the onely rule of true righteousnesse is the Word of God As nothing is a sin how great a shew of evill soever it beareth but that which swerveth from the direction of Gods Word 1 Iohn 3.4 Sin is a swerving from the law So is nothing a good worke how great a shew of goodnesse soever it carry but onely that which God in his Word hath directed us to doe Thus the Apostle defineth good workes Ephes. 2.10 to be such as God hath ordained that wee should walke in them And so doth Moses define true righteousnesse Deut.
6.25 It shall be our righteousnesse if we observe to doe all these commandements before the Lord our God as hee hath commanded us When Gods materiall house was to bee built God gave to Moses for the Tabernacle Exod. 25.9 and to David for the Temple 1 Chron. 28.12 a patterne according to which hee would have every thing made and done And of this patterne that God gave to David for the Temple it is expressely said 1 Chron. 28.19 that God gave it him in writing Nothing might bee done either by Moses or by Solomon though they were two of the wisest men that ever lived about the Tabernacle or Temple nor about the whole service of God that was used in them but according to that patterne that God had given them And this charge the Lord did repeate unto Moses to shew the importance and necessity of observing it foure severall times Exodus 25.9.40.26.30.27.8 And so the Apostle also mentioneth it Hebrews 8.5 See saith hee that thou make all things according to the patterne that was shewed thee in the mount And even thus hath the Lord done in the building of his spirituall house hee hath given us a patterne according to which hee would have all our good workes done and he hath given it us in writing in the holy Scriptures and he hath given it us with this charge that whatsoever wee do we doe it according to this patterne See this charge expressely given Deut. 5.32 You shall observe to doe as the Lord your God hath commanded you yee shall not turne aside to the right hand nor to the left As if hee should say ye shall neither doe more nor lesse then that When one asked our Saviour this question Master what shall I doe to inherit eternall life He answereth him thus Luke 10.25 26. How is it written in the law How readest thou As if he had said In the written law of God and there only thou shalt find what those good workes are that God will reward in heaven And that you may the better see what a perfect and absolute patterne and rule this is that God hath given us in his written Word and what necessity there is that we should follow the direction of it in every thing wherein wee desire to please God I will manifest it unto you in six points which I must desire you to attend unto First There is no good worke any man can doe no good thing at all that any man can take in hand to please God with whether it concerne the worship of God or his conversation with men or the carriage of himselfe any manner of way no duty either of holinesse towards God or righteousnesse towards men or sobriety towards himself but he may have cleere direction for it in the Word of God I grant that this cleere direction in every thing is not easily found in the Word much diligence in reading and studying of the Word in attending upon Gods ordinance in the Ministery of his servants and in humble and fervent prayer is required hereunto yet may we certainely if the fault be not in our selves find cleare and certaine direction in the Word for all these things As there was nothing to be done about the Tabernacle not so much as the snuffers or curtaines or rings or pins that were to be used about it but they were all set downe in the patterne that God gave to Moses in the mount See this plainely proved Pro. 2.1.9 My son if thou wilt receive my words saith the wisedome of God and hide my commandements with thee then shalt thou understand righteousnesse and judgement equity yea every good path And indeed how els could the holy Scripture be â—o profitable and sufficient not only to teach and convince in all matters of Doctrine but also to correct and instruct in righteousnes that by it the man of God may become perfect throughly furnished unto every good work as the Apostle saith it is 2 Tim. 3.16 17. if there were any one good duty which the Minister of God might not be able out of the holy Scripture to give Gods people cleere direction in Therefore the Lord giveth this testimony of David 1 King 14.8 that he kept his commandements and followed him with all his heart to do that only that was right in Gods eyes As we do that which is right in Gods eyes then only when we keepe his commandements and follow the direction of his Word so then only do we follow the Lord with all our hearts we serve him with honest upright hearts when we do that only that is right in his eyes that only that we have the direction of his Word for Secondly Nothing that God hath commanded or approved in his Word can be a sin but must needs be lawfull and good how unreasonable or inconvenient or void of good successe soever it may seeme unto flesh and bloud Every creature of God is good saith the Apostle 1 Tim. 4.4 5. for it is sanctified by the Word and prayer As if he should say Whatsoever God hath allowed and sanctified in his Word that must needs bee good Nay to account any thing evill or to make scruple of doing any thing that God in his Word hath approved is doubtlesse a great errour and sinne Be not righteous overmuch saith the Holy Ghost Eccl. 7.16 neither make thy selfe over wise As if he had said Be not holier then God make no more sins then God hath made Our Saviour calleth the Ruler of the Synagogue hypocrite Luke 13.14 15. for holding it unlawfull to doe workes of mercy on the Sabbath day Why Was it not a good thing in him to be so zealous for the observation of the Sabbath or was it a good thing to doe such cures upon the Sabbath Yes verily because God had not in his Word forbidden but allowed and commanded works of mercy to be done then at all times this man in being so hot zealous against it shewed himselfe to be no better then an hypocrite See in a notable example what the danger of this is 1 King 20.35 36. A Prophet said to his neighbour in the word of the Lord and his neighbour knew him to be a Prophet and that it was the word and commandement of the Lord which hee spake smite mee I pray thee and the man refused to smite him hee made scruple to doe it because hee thought it unjust and unreasonable to doe it But what saith the Prophet to him Because thou hast not obeyed the voice of the Lord but wilt be more righteous and mercifull then God would have thee as soone as thou art departed from mee a lion shall slay thee And so it fell out Hee had not sinned in smiting and wounding the Prophet as verse 37. you shall find another upon the same warrant and commandement did yea hee sinned in not doing it in making a scruple of it when he had Gods Word and commandement for it So it
was no sinne in the Disciples that were eye-witnesses of Christs transfiguration to bee so silent as they were They kept it close saith the Text Luk. 9.36 and told no man in those daies any of those things which they had seene Was this well done to conceale such things as might have tended so much to the glory of God and to the confirming of the faith of Gods people To say nothing of that glory they saw Christs body in of the voice they heard from heaven of Moses and Elias appearing and conferring with him Yes verily this silence was lawfull they did well to say nothing then of those things because Christ had commanded them to bee silent Matth. 17.9 Iesus charged them saying tell the vision to no man untill the sonne of man be risen againe from the dead Wee may not take upon us to judge what is spiritually good and what may tend to Gods glory the Word of God onely must bee judge of that You see then we may account nothing unlawfull or unfit to bee done that God in his Word hath commanded or allowed us to do Thirdly Whatsoever God in his Word hath commanded or appointed us to doe although the thing may seeme unto us never so small a trifle yet the doing of it is a good worke in Gods account and our precisenesse in making conscience of it is a thing highly pleasing unto God The Church in Ezraes time is commended Ezra 3.4 because they kept the feast of the tabernacles as it is written And Moses is praised for this by the Holy Ghost Heb. 3.2 that hee was faithfull in all Gods house because in the least thing that was done about the making of Gods house he precisely followed the direction that God had given him as it is expressely noted of him Exod. 40.16.19.21.23.25.27.29.32 Yea we read Exod. 39.43 that when Bezaleel and Aholiab and the rest had finished the making of the Tabernacle Moses did looke upon all the worke and when he saw they had done every thing just as the Lord had commanded then he blessed them Why What if they had missed in a cord or a pin or in some other such like trifle Surely hee blessed them for making every thing even these small trifles according to their patterne So the Holy Ghost praiseth Daniel for this as for a thing wherein his piety and the uprightnesse of his heart did greatly appeare and wherein he highly pleased God Dan. 1.8 that he purposed in his heart that hee would not defile himselfe with the portion of the Kings meat nor with the wine which he dranke nay though this his strictnesse was likely to endanger the life of the prince of the Eunuches his noble friend verse 10. Why how could this have defiled him Surely either for this cause because the portion of the Kings meat was of such things as God in his law had forbidden his people to eat of Levit. 11. or rather for it is not likely that all the Kings meat was of such creatures as were by that law prohibited and if all the meat were yet the Kings wine certainely was not because they were things offered unto Idolls and used to the honour of them as we may see Dan. 5.4 Certainely if flesh and bloud might have had the censuring of this fact of Daniel they would have counted him a precise foole for standing upon such a trifle as this specially in a case of so great danger yet doth the Lord you see commend him for it Fourthly No worship we can doe unto God though it carry never so great a shew of devotion and zeale no good worke we can do though it seeme to tend never so much to the profit and benefit of men can be acceptable unto God unlesse it be done by the direction of the Word See this confirmed by the direction the Apostle giveth the Corinthians touching the esteeme they should have the Ministers of the Gospell in 1 Cor. 4.6 Learne saith he not to thinke of men above that which is written As if he should say Though this carry a great shew of zeale in it yet know that even in this point you must follow your rule or you may sinne dangerously See one notable instance for this which may serve in stead of many The building of a Temple for God to be solemnly worshipped in was as good a worke one would have thought as it was possible for any man to doe David it appeareth by the vow hee made in his affliction Psalme 132 1 5. and by his speech to Nathan 2 Sam. 7.2 thought he could not do a better worke then this nor honour God any way more Nay Nathan himselfe thought so too as appeareth by the incouragement he gave to David in it 2 Sam. 7.3 And yet if any of the Iudges or if David himselfe should have done it this had not beene a good worke they had not pleased God in it Shalt thou build me a house saith the Lord to David 2 Sam. 7.5 for me to dwell in And why had not this beene a good worke Why would God have rejected it Surely because they had no Word of God that required or directed them to doe it and the Temple was to be built by speciall warrant For this reason the Lord himselfe giveth for it 1 Chron. 17.6 Spake I one word to any one of the Iudges saying Why have yee not built me an house Fiftly Admit the worke it selfe be such as God hath commanded and wee doe it also with a good mind yet if in the least circumstance of it we swerve from this patterne the worke is not good in Gods strict account nor fully acceptable unto him See a plaine instance of this 2 Chron. 30 18-â—0 because they did eate the Passeover otherwise then it was written though they did for the substance of it do an excellent service unto God and such as he had commanded yet was God not pleased with them nor their service for it is said Hezekiah prayed earnestly to God to pardon them and that upon his prayer God healed the people Sixtly and lastly God is so farre from accounting any thing we doe a good worke though we have never so good a meaning and intent in it if it bee not done by direction of his Word that he is highly provoked by it and cannot endure it If a subject should lend or give to his Prince a great summe of money yet if either all or any part of it did appeare to his prince to be of his owne coining he would be so farre from thanking him that he would rather araigne him as a Traitor for it And even so it is with the Lord he cannot abide but is highly provoked with our will worship and when we thinke to please him by doing of that which is good in our owne eyes without direction of his Word Take two notable examples for this The one in Nadab and Abihu who because they offered incense unto God with strange fire that
that loveth the Lord is a good man a sound elect Christian an upright hearted man Let them that love thy name all good men all sound hearted men saith David Psal. 5.11 be joyfull in thee So Psal. 119.132 Looke thou upon me and be mercifull unto me as thou usest to doe to those that love thy name If any man love God saith the Apostle 1 Cor. 8.3 the same is knowne of him As if he had said Whatsoever men may thinke of such howsoever men may account many of such to be no better then hypocrites yea howsoever they may oft times thinke so of themselves also yet God approveth and highly esteemeth of them Secondly All Gods promises are appropriated unto such as love the Lord and therfore all such must needs be upright in heart See this first in heavenly and eternall blessings Iames 1.12 He shall receive the crowne of liâ—â— which the Lord hath promised to them that love him and 2.5 Hath not God chosen the poore of this world rich in faith and heires of the kingdome which hee hath promised to them that love him All that love the Lord shall goe to heaven and none but they See this secondly in spirituall blessings All the comforts of the Gospell righteousnesse peace and joy in the Holy Ghost the fatnesse of Gods house comfort in the Word and Sacraments are promised to them that love the Lord and to none but them 1 Cor. 2.9 Eye hath not seene eare hath not heard neither have entred into the heart of man the things which God hath prepared for them that love him See this thirdly in temporall blessings Because he hath set his love upon me saith the Lord Psal. 91.14 therefore will I deliver him Rom. 8.28 We know that all things worke together for the good of such as love God They that love God may be sure to be made the better by their prosperity and by their adversity by their sicknesse and by their health everything that befalleth them shall be sanctified unto them and to none but such And on the other side he that loveth not the Lord hath no right to any blessing of God no promise of God belongeth unto him but a certaine looking for of judgement and fiery indignation which shall devoure the adversaries as the Apostle speaketh Heb. 10.27 If any man love not the Lord Iesus saith the Apostle 1 Corinthians 16.22 let him bee Anathema Maranatha as if hee had said let him bee accursed even unto the comming of Christ to judgement Thirdly and lastly See this confirmed by a practicall experiment When Peter was so dejected in the sense of his fearefull sinne that hee thought himselfe unworthy ever to be imployed or to meddle any more in the worke of his Apostleship and ministery see how and by what argument our Saviour seeketh to raise him and comfort him Iohn 21.15 Simon thou sonne of Ionas lovest thou me As if he had said If this bee in thee be of good comfort thou art not quite fallen from God thy heart is upright for all thy fall And thus may we comfort any poore Christian in their greatest distresse of Conscience You see then that that we doe out of true love to God will give us a comfortable testimony that our hearts are upright so will not that doe that is done meerely out of such a feare of Gods wrath as hath no mixture of love in it See an instance for this in those false hearted Iewes that perished in the wildernesse as wee shall find it set downe Psal. 78.34 36 37. When he slew them sometimes by fiery serpents sometimes by strange pestilence and other judgements then they sought him and returned and enquired early after God They made great shewes of repentance great protestations of amendment as you have knowne many lewd men in extreame sicknesses doe But what came all these shewes unto That you shall find verse 36 37. They did but flatter him with their mouth and they lied to him with their tongues for their hearts were not right with him There is no truth of heart in those shewes of repentance and goodnesse that are extorted from us onely by the judgements of God and sense of his wrath that grow out of that feare that hath no mixture of love in it Now let us make some application of this that we have heard And seeing whatsoever good thing we doe out of love to God is pleasing to him and nothing els if we truly love the Lord our hearts are upright if the love of God be not in us there is no truth in our hearts but we shall be sure to have our portion with hypocrites Let us therefore try our owne hearts by this note Let us every one of us seriously bethinke our selves if the Lord should speake to every one of us particularly and by name and aske us that question that he did Peter Iohn 21.15 Simon thou sonne of Ionas lovest thou me what answer wee would be able to make unto him Certainely your answer to this question would be very indifferent Some of you that have no love of God in you at all but hate him in your hearts would be ready to answer him most confidently and some others of you that doe indeed intirely and unfeignedly love him would make a very doubtfull and fearefull answer unto this question Let mee direct my speech to you both severally and apart For the first of you I know you will be ready to say Is there any man so ungracious so lewd that he doth not love the Lord that he doth hate the Lord Yes yes alas there be many such in the world and in the Church too They hate the Lord not as he is their Creatour and preserver for in those respects they will seeme to love him but as he is a law-giver and hath given them such lawes as do curbe them and are most crosse and contrary to their nature as he is their Soveraigne Lord and King that requireth obedience of them unto those lawes as he is God the avenger as the Prophet calleth him Psal. 94.1 that will take vengeance of them for their sinnes in these respects they hate him His Citizens hated him saith our Saviour in the Parable Luke 19.14 we will not have him to reigne over us Yea they hate him with a mortall hatred Their soule abhorred me saith the Lord Zach. 11.8 and wish with all their hearts as to their most mortall enemy a fearefull thing to be spoken or thought that he had no being that he were quite rid out of the world Many such wretches I say there be in the world and even in the Church too and if thou knewest thy selfe well thou wouldst find thy selfe to be of that wretched number But though thou knowest not thy selfe the Lord knoweth thee well and will one day say to thee as he said to a great number that were members of the true Church as thou art professours of the true religion as thou
have seene thy face saith hee Genes 33.10 as though I had seene the face of God By this I know saith David Psal. 41.11 that thou favourest me because mine enemy doth not triumph over me Thirdly These common favours and fruits of Gods love may worke in all men even in them that have no faith a kind of love unto God a common and an ordinary and a superficiall love But then I say fourthly A sound and true love to God can never bee wrought in any mans heart that hath not faith by these outward and temporall blessings of God nor by any knowledge hee can have by them of Gods love to him The unsoundnesse of that love that is wrought in men towards God by these common favours of his will appeare in three points First It is but a mercenary love they love the gifts of God rather then the Lord himselfe and when God giveth over giving to them they give over loving of him This is like the love that harlots beare to their lovers When the Prodigall had to give and spend upon those harlots upon whom it is sayd hee wiâ—tâ—d his goods Luke 15.30 no doubt but they shewed a great deale of kindnesse unto him but when hee could give them no more their love was at an end Satan knew well that this is the love of most men unto God though hee falsely and maliciously charged Iob with it Iob 1.10 11. While God mâ—â—â—th in hedge about them and about all that they have while hee blesseth the worke of their hands and their substance is increased they will love the Lord but let thâ— Lord put forth his hand and touch all that they have they will be ready to curse him to his face Whereas hee that soundly and truly loveth the Lord loveth him for himselfe and those perfections and excellencies that are in him and not for his gifts nor for his owne advantage onely Hee loveth him as a good child doth his parents 1 Tim. 5 4 though they bee poore and have nothing to give him And as Paul declaring the truth of his love to the Corinthians professeth 2 Cor. 12.14 hee sought not theirs but them so doth hee that truly loveth the Lord desire to enjoy him and his favour more then hee doth desire any of Gods blessings any thing that the Lord can doe for him His soule saith unto God as David did Psal. 119.57 Thou art my portion ô Lord. If I have thee I have enough I desire no more There are many will say saith David Psalm 4.6 7. who will shew us any good Gods goods and benefits every man desireth every man is enamored with But Lord saith hee lift up the light of thy countenance upon us As if hee had said Wee have enough if wee have thee and thy favour And so speaketh hee also Psalm 73.25 There is nothing upon earth that I desire besides thee And from hence also it commeth that as hee that truly and intirely loveth any man will love him at all times even then when his friend doth not nor can requite his love yea therein principally the truth of his love appeareth as Solomon saith Prov. 17.17 A friend loveth at all times and a brother is borne for adversity And as our Saviour teacheth us that no man hath any true charity in him towards his neighbour that loveth him onely while hee dealeth kindly with him but caâ— love no man that hath dealt unkindly with him or done him wrong If you doe good to them that doe good to you saith he Luk. 6.33 what thankes hâ—â—e you for sinners also will doe so much So hee that truly loveth the Lord will love him at all times even when hee with-holdeth his hand and with-draweth his bounty when he carrieth himselfe towards him even as if he were his enemy Though he slay me saith Iob 13 15. yet will â—trust in him which he could never have done if he had not loved him Secondly The love that is bred in men towards God by his temporall blessings without faith is no sound or true love because there bee many other things that all such men love as much or more then God He that loveth father or mother more then mee saith our Saviour Matth. 10.37 hee that to please them dare offend mee hee that loveth sunne or daughter more then mee hee that to scrapâ— and provide for them dare sinne against mee or through fondnesse like Ely can beare with any profanenesse or lewdnesse in them is not worthy of me his love is of no worth at all in my account If a man bee a lover of pleasures more then a lover of God as the Apostle telleth us 2 Tim. 3.4 many in these last dayes shall be if a man love any lust of his better then God and rather then hee will forsake it he will adventure the loste of Gods favour certainely hee hath no true love of God in him Hee that truly loveth God giveth him the highest seate in his heart loveth him more then any thing else in the world and can say with Paul Phil. â— 8 For Christ I have suffered that is in will and affection the losse of all things and doe count them but dung that I may win Christ. And this Christ required in Peters love Iohn 21.15 he saith not onely Simon thou sonne of Ionas lovest thou me that had not beene enough to prove his love true and sincere but lovest thou mee more then these then thy nets then thy fish then thy friends that are here about thee And though Peter in the depth of his humilitie saith nothing in his answer to that terme of comparison yet is it evident by Christs question that he knew his love was so unfeined towards him that there was nothing in the world that he loved more or so much as him Thirdly and lastly The love that is bred in men towards God by that generall bounty and goodnesse that all men tast of is no true love because it hath no force and strength to restraine them from sinne and draw them unto obedience The Apostle speaking of a commandement that hath some difficultie in it that is the parting with our goods for the reliefe of our brother whom wee see in necessitie saith of him that sticketh at this 1 Ioh 3.17 How dwelleth the love of God in him And thereupon inferreth in the next words verse 18. My little children let us not love he meaneth let us not love God in word nor in tongue but in deed and in truth As if hee had said no man doth love God in deed and in truth if his love to God will not make him willing to doe any thing that hee would have him to doe and that may please him True love we know is a most forcible thing to make one serviceable and willing to doe any thing for such as they love What paines will the mother take what offices will shee performe to her little infant yea how wilâ—ingly and cheerefully
religion are called by the holy Ghost and wee may not teach him to speake righteous men and beleevers though there bee no true righteousnesse or faith in them at all So it is said Iohn 2.23 24. Many beleeved in Christs name when they saw the miracles that he did Had these men true and saving faith No verely as appeareth plainly by the next words But Iesus did not commit himselfe unto them because hee knew all men As though the Evangelist had said Hee knew there was no truth of faith in their hearts though they made such a profession of it So it is said of Simon Magus Actes 8.13 that hee beleeved Why had hee ever a true justifying faith in him No verely for hee was even then though neither Philip nor Peter perceived it till a little after in the gall of bitternesse and in the bond of iniquitie as Peter testifieth of him verse 23. yet all that are baptized are said to be regenerated and borne anew yea all the infants of the faithfull are said by the Apostle 1 Cor. 7.14 to bee holy Are all infants holy indeed and truly sanctified Are all men that are baptized regenerated indeed No verily But by profession and sacramentally they are so all But why are they then by the holy Ghost called so not being so indeed Surely because the Church and people of God are bound to judge them beleevers and righteous persons that outwardly professe themselves to bee such till God shall bee pleased to reveile and discover them to bee otherwise The secret things belong to the Lord our God saith Moses Deutero 29.29 but those things which are reveiled belong to us and to our children for ever And therefore Simon Magus as bad a man as hee was inwardly and in heart was without all scruple admitted by Philip the Evangelist unto baptisme and so accounted a true beleever Acts 8.13 even for this cause because hee professed the true faith So then the beleevers the righteous and regenerate persons that are such only by profession and in the judgement of the Church may quite fall away and loose all that goodnes that seemed to be in them Secondly It cannot bee denyed but that a man may have in him in truth sundry common gifts of the spirit of God that are very like unto saving and true grace and yet loose them againe and fall quite from them The hearer that is compared to the stony ground that receiveth the word and beleeveth it and findeth joy and comfort in it yet may fall away as is plaine Luke 8.13 A man that hath beene enlightned and hath tasted of the heavenly gift of Christ and hath beene made partaker of the holy Ghost may so fall away saith the Apostle Heb. 6 4.6 as it is impossible for him to bee renewed againe unto repentance A man that hath escaped the pollutions of the world forsaken all foule grosse sins may be yet so intangled againe and overcome by them as the Apostle teacheth 2 Peter 2.20 that his latter end may become worse with him then ever his beginning was And what shall wee say of these men and of the good things that are spoken of them Were they such in shew and profession onely No verily They were indeed enlightned they did indeed beleeve they did indeed rejoyce and found comfort in the word they did indeed forsake the pollutions of the world Yea these good things in them were the workes and effects of the word and spirit of God and not of nature onely that that sprung up in them came from the seed of the word that was sowen in their hearts Luke 8.6.13 It was the knowledge of the Lord and Saviour Iesus Christ as the Apostle speaketh 2 Peter 2.20 and the sweetnesse that they found in that that made them to forsake all foule and grosse sins How then Had these men ever any truth of saving or sanctifying grace in them No verily For our Saviour saith 1. Of these Luke 8.13 that they had no root in themselves the goodnes worke of the spirit that was in them was overly it never went low enough deep enough to the giving of them a root to the reforming of the inward man 2. Of the hearer that is compared to the good ground Luk. 8.15 that he he only of all the foure sorts of hearers had on honest and a good heart there was no goodnes of heart no truth of grace in any of the other three Thirdly and lastly A man that hath had in him truth of saving grace may seeme to others and to himselfe also to have lost it utterly and even to have quite quenched the spirit in himselfe For 1. he may loose the comfortable sense and feeling of it and not perceive in himselfe that he hath any grace in him at all Lord why castest thou off my soule saith the Prophet Ps. 88.14 15 while I suffer thy terrours I am distracted 2. He may loose the vigor and powerfull operation of it it may like a sparke of fire be so covered and hidden in an heap of ashes that neither himselfe nor any other can by any light or heat that commeth from it discerne any other but that it is quite dead and gone If Nathan himselfe had come to David when after the committing of his shamefull adultery he was practising with all the cunning he had the murther of Vriah or if any of the Apostles had bin with Peter when he denied Christ so oft with such bitter oathes and execrations against himselfe Mat. 26.74 what sparke of grace could they have discerned in them In these three points then you see how farre foorth it may be granted that men may fall from grace And yet is this that I have taught you a certaine truth that true sanctifying and saving grace is of a lasting permanent and continuing nature See this confirmed 1. By that which the holy Ghost expresly affirmeth of sundry particular graces and fruits of the spirit of sanctification I will instance but in three 1. The feare of the Lord is cleane saith David Psal. 19.9 enduring for ever 2. So speaking of the upright man Psal. 112.2 3. he saith his righteousnesse endureth for ever 3. And the Apostle speaking of that meekenes of spirit which Gods sanctifying grace worketh in the faithfull he calleth it Pet. 3 4. a thing that is not corruptible it can never dye See this also confirmed 2. By that which the holy Ghost expresly affirmeth of the whole habit and quality of renewed holinesse created and infused by the spirit of God into our soules at our first conversion The grace of regeneration is called by the Apostle 1 Pet. 1.23 an incorruptible seed which he amplifieth by this comparison verse 24.25 All flesh is as grasse and all the glory of man is as the flower of the grasse the grasse withereth and the flower thereof falleth away but the word of the Lord endureth for ever As if he should say Whatsoever excellency we have
be said which the Prophet speaketh of Israel Hos. 10.1 Israel is as an empty vine he bringeth forth fruit to himselfe As if hee had said In all good things he doth as he doth them out of selfe-love so he seeketh himselfe onely in them The meanest worke we doe in our calling if we doe it to the Lord and serve him in it will yeeld us assured comfort and reward also the best Sermon we can preach or heare if we do it not to the Lord but to our selves will yeeld us no comfort or reward from God Verily I say unto you saith our Saviour Mat. 6.2 they have their reward And so much for the first property that is required to the right manner of performing of all good duties they must be done to the right end In the other two I will be very briefe The second property required to the right manner of performing good duties is this they must be performed not with the outward man onely but with the heart See this 1 in the generall and 2 in some particular and speciall duties No obedience or service pleaseth God unlesse it be done feelingly and with the affection of the heart That is the thing God calleth for principally My sonne give me thy heart saith he Pro. 2â— 26 Fervâ—nt in spirit serving the Lord saith the Apostle Rom. 12.11 As if he had said No service pleaseth God unlesse it be done with fervencie of spirit This was the thing that God so much commendeth in the obedience of Iehoshaphat 2 Chron. 17.6 that his heart was lift up in the waies of the Lord. As though he should say Hee stirred up himselfe to walke in Gods waies with zeale and affection This also the Lord praiseth Hezekiah for 2 Chron. 31 21. In every worke that he began in the service of the house of God and in the law and in the commandements to seeke his God he did it with all his heart and prospered See this also in sundry speciall parts of our obedience and service unto God First No mans preaching pleaseth God unlesse hee preach with affection and zeale I serve God saith Paul Rom. 1.9 with my spirit in the Gospell of his sonne Secondly No mans hearing pleaseth God or will doe him any good unlesse he heare with affection If God open not your hearts as he did Lydias Act. 16.14 and make you able to heare with affection though you had as good preachers as Paul was your hearing would be to no purpose Thirdly No mans praying pleaseth God or will doe himselfe any good though his words be never so many or so good unlesse he pray with his heart with feeling and affection of heart The effectuall â—ervent prayer of a righteous man availeth much saith the Apostle Iames 5.16 As if he should have said The most righteous mans prayer that is will not be effectuall nor availe much with God unlesse it be fervent Fourthly Our singing of Psalmes pleaseth not God unlesse it be done with affection and feeling Our singing saith the Apostle Eph. 5.19 must be a making of melody in our hearts to the Lord. As if he had said The Lord regardeth no melody but that Fiftly The duties we performe to men in our callings please not God unlesse we doe them with affection of heart Whatsoever ye doe saith the Apostle to the servant Col 3.23 doe it heartily as to the Lord. As if hee had said Els you serve not God in any thing you do nor must looke for any acceptance or reward from him Sixtly and lastly The workes of mercy that wee doe though wee should give all wee have to the poore please not God unlesse they be done with affection and with a compassionat heart Whosoever hath ability and seeth his brother hath need saith the Apostle 1 Ioh. 3.17 and shutteth up his bowells of compassion from him though he open his purse and give him never so much how dwelleth the love of God in him Let every one of us apply this to our selves for the time will not permit me to doe it The third and last property required in the manner of that obedience and service wee doe to God is this if we desire to doe it in the right manner we must doe it in humility In the best duties wee doe wee must find cause of humbling in our selves because wee have done them so poorely and so corruptly When yee have done all those things that are commanded you saith our Saviour Luke 17.10 say wee are unprofitable servants As if hee had said Say this is nothing to that that I should have done Whatsoever ye doe in word or deed saith the Apostle Col 3 17. doe all in the name of the Lord Iesus As though he should say Acknowledge and feele the need you have of Christ to make the best things that you doe acceptable unto God Thus did Nehemiah when he had done a better worke and service to God then any of us are ever like to doe while we live yet see how he was humbled in himselfe Neh. 13.22 Remember me ô my God concerning this also and spare me pardon me according to the greatnesse of thy mercy Without this there can be no uprightnesse of heart in us how good duties soever we performe Behold saith the Prophet Hab. 2.4 his soule which is listed up is not upright in him Lecture LXXXIX On Psalme 51.6 May 13. 1628. IT followeth now that we proceed to the third and last signe and note whereby uprightnesse of heart and truth of saving grace may bee discerned and judged of namely The bent of a mans mind and will the purpose and desire of his heart towards God We must therefore know that one of the surest notes of uprightnesse of heart and truth of grace is this when howsoever wee faile in our practise and obedience yet God hath our heart Yea that is such a signe as a poore Christian may find comfort in when he cannot in the most of them that you heard of before In the handling of this signe I will for the helpe of your understanding and memory observe this order 1. I will shew you what I meane by it 2. I will confirme it unto you 3. I will answer that which may bee objected against it 4. I will make some application of it First therefore the Lord is then said to have our heart when the two principall faculties of our soule that is to say our mind and our will are for God 1. When in our mind we allow and consent to the will of God in all things and can say as David doth Psal. 119.128 I esteeme all thy precepts concerning all things to be right And even in those things wherein through our corruption and weaknesse we do offend against the law yet we can say of the law with the Apostle Rom. 7.12 The law is holy and the commandement is holy and just good 2. When our will is to please God in all things we desire nothing
of faith as he wept for the want of it But the naturall man so desireth Gods favour and grace as the want of it never troubleth him Wo unto you that are full saith our Saviour of such Luk. 6.25 for ye shall hunger Wo unto you that laugh now for ye shall mourne and weepe Lecture XC On Psalme 51.6 May 27. 1628. IT followeth now that we proceed unto the application of the point which is the fourth thing I propounded in the method And surely there is no Doctrine hath more force to encourage us to the service and obedience of God then this hath The application I will make of it shall be 1 unto them thar refuse to serve God and to be religious 2 unto such as doe serve God and are religious indeed And in my speech to the former I will shew you 1. That there be in the world yea in the Church of God very many that doe so doe refuse to bee Gods servants 2. Why and upon what pretence they doe so their folly in it and that they have no just cause so to doe 3. The dangerous estate that they are in that do so For the first I know well that all men in the Church especially and among us will say they are Gods servants Are we not all Christians Doe we not all professe the true religion Doe they not come to Church and say their prayers and receive the Sacrament Alas many that doe so have as heathenish hearts as any are to be found among the Turks or savage Indians I grant the Lord hath in his Church a great number that serve him as retemers and will be content for their owne advantage to weare his cloth and to wait on him now and then But they will not live in his house nor bee his meniall servants There belongeth more to the proving of one to be the servant of God then this to say hee is his servant and to weare his livery Hee that is Gods servant indeed must 1 Depend upon him and put his trust in him As the eyes of servants looke to the hands of their masters saith the Psalmist Psal. 123.2 so our eyes wait upon the Lord our God untill hee have mercy upon us 2. He must doe him service and daily service he must doe what he commandeth him Thus doth the Apostle describe a Christian servant even to an earthly master 1 Tim. 6.1 Servants as under the yoke Every servant is under a yoke he may not doe what he listethâ— And so is Gods servant described he must not onely professe but practise religion This is the protestation of Gods servants Iosh. 24.24 The Lord our God will we serve and his voice will wee obey And certainely God hath but a few such servants even in his Church He hath many reteiners but very few houshold servants many professours at large but few that will endure his yoke the power and practise of religion They professe they know God saith the Apostle Tit. 1.16 but in their workes they denie him being abominable and disobedient and unto every good reprobate When it commeth to matter of practise and obedience then they renounce him and say with those Luk. 19 14. We will not have this man to reigne over us As if they had said any rather then him A strange and fearefull thing it is to be spoken and yet not so strange and fearefull as true as bad a master as the Divell is men had much rather serve him then the Lord. See the truth of this in three points First The Divell we know hath many more followers and servants then the Lord hath and may in that respect boast against the Lord as Papists doe against us that universality and multitude is on his side He is the prince of this world as our Saviour calleth him Iohn 14.30 And the way that leadeth to destrution is abroad way Matth. 7.13 and many there be that walke in it he can want no servants Whereas on the other side and Lord hath but a few to serve him He is faine to take one of a city and two of a tribe as he speaketh Ier. 3.14 His way the way that leadeth unto life Matth. 7.14 is narrow and but a few goe that way Secondly All the services that Satan imployeth his servants in all the worke that hee hath for them to doe besides the hard reckoning that hee will make with them for it when the day of payment shall come is for the present full of vexation of spirit the worke and service it selfe is no better then most toilsome and base drudgery That covetousnesse is so you may see in Ahab 1 King 21.4 5. and that filthy lust is so you may see in Ammon 2 Sam. 13.2 and that beastly drunkennesse is so you may see Pro. 23.29 And the like I might shew you of many other of the workes that this master imployeth his servants in O what paines men are content to take in his service How they toile and moile in it They weary themselves to commit iniquity as the Prophet speaketh Ier. 9.5 And yet though this be so Satan can have servants enough On the other side the places and workes wherein the Lord imployeth all his servants are honorable services and full of freedome and liberty That as it is said of Solomon 1 King 9 2â— Of the children of Israel did Solomon make no bondmen So may it more truly be said of the Lord he useth none of his servants as bond-men they are all his freemen as the Apostle calleth them 1 Cor. 7.22 He imployeth them in no drudgery not base services but taketh them neare unto himselfe to wait upon his owne person In which respect they are called Psal. 148.14 A people neare unto him Nay he useth them as friends rather then as servants Henceforth saith our Saviour Iohn 15.15 I call you not servants for the servant knoweth not what the Lord doth but I have called you friends Though this be so I say yet can the Lord get nothing so many servants no not in his Church and among those that call themselves Christians as Satan hath Nay surely most men doe with all their endeavour shunne his service and blesse themselves from it they abhore it as if it were the greatest bondage in the world to be truly religious to bee the servant of God Israel would none of mee saith the Lord Psalme 81.11 Of all masters they would none of him Men had rather doe any drudgery in the service of Satan and serve him as bondslaves then to be the Lords freemen and serve him in the most honourable place he can imploy them in Thirdly and lastly The service that men doe to Satan though it be never so toilesome a drudgery yet they doe it willingly and cheerefully it is no trouble to them The lusts of your father ye will doe saith our Saviour Iohn 8.44 But the service that most men doe unto God is most irksome unto them they had rather
drudgery in the world But alas beloved this is but a false slander that is cast upon the wayes and service of God And wee must say of it as our Saviour doth of the tares that were sowed in Gods field Matth 13.28 The enemy hath done this The devill hath raised this slaunder and suggested it into the minds of men to terrifie them from Gods service by it There is no truth in it at all For though indeed wee must goe under the yoke if wee will bee his servants and obey his commandements wee may not be allowed to live as we list yet if wee can once humble our selves to beare this yoke of Christ wee shall never have cause to complaine of the hardnesse or uneasinesse of it Take my yoke upon you saith our Saviour Matth. 11.29 30. even to the humbled sinner who was like the bruised reed who was already weary and heavy laden and therefore unable to beare any heavy burden or to weare a yoke that would pinch and gall him even to this man saith Christ take my yoke upon thee feare it not for my yoke is easie and my burden light If this yoke doe pinch or gall any man the fault is not in the yoke but in himselfe because hee taketh it not upon him but like an untamed and unruly bullocke strugleth with it and is unwilling to beare it If any of Christs burdens seeme intollerable to any man the fault is not in the burden but in himselfe hee hath some bile or corrupt sore upon him that maketh him unable to beare the lightest burden that can bee laid upon him And thus speaketh the Apostle Iohn also of all Christs burdens and commandements 1 Iohn 5.3 This is the love of God that we keepe his commandements if wee bee his servants and beare any love to him wee must indeed keepe his commandements but his commandements are not grievous it is no bondage to bee tyed to keepe them In which respect also the Apostle calleth it the law of liberty Iames 1.25 It is the greatest freedome and liberty in the world to bee obedient unto God Certainely no man hath just cause to complaine of the hardnesse of Gods service nor to bee afraid of it There is no life under heaven so pleasant as the life of Gods servant there is no service in the world so easie and comfortable as the service of God is If men obey and serve him saith Elihu Iob 36.11 they shall spend their dayes in prosperity and their yeares in pleasure This I know will seeme to many of you a strange paradox but if you will marke well what I shall say I will make it evident that it is so and that in three respects Lecture LXXXXI On Psalme 51.6 Iune 17. 1628. FIrst I will shew you that religion doth not so abridge men of their liberty in lawfull delights as is pretended Secondly That the taskes and duties that it imposeth upon men are nothing so hard as Satan would make us beleeve Thirdly That the service of God is so far from being a bondage and drudgery that it is in sundry respects the most comfortable life in the world For the first Though God doe indeed restraine his servants from licentiousnesse and liberty to doe what they list his servants must live under a law under government they must beare his yoke Yet is his yoke even in this respect a most easie yoke to all that can once humble themselves to beare it For hee doth allow to his servants liberty enough even in the comforts and delights of this life Nay no man under heaven can with that freedome of heart and true delight use any of the creatures of God any of the comforts of this life as the servants of God may That which the Apostle saith of marriage and meates 1 Tim. 4.3 may likewise be said of all other lawfull recreations and delights God hath created them to be received with thankesgiving of them which beleeve and know the truth As if he had said For their sakes they were ordained they are the people that have just title unto them God hath called us to peace saith the Apostle 1 Cor. 7.15 that is not an hard a troublesome and rigorous but a free and comfortable condition of life even in respect of these outward things And in this respect among others the Apostle saith Gal. 5.13 Brethren yee have beene called unto liberty onely use not your liberty as an occasion to the flesh Religion doth not forbid the use of any lawfull delight but the abuse of it onely Secondly The taskes that God sets to his servants the burden he layes on them I meane the duties and services that hee requireth of them are not hard and heavy nay they are certainely light and easie to bee borne and in this respect also the service of God is no bondage nor drudgery it is the most easie and comfortable life in the world and it is nothing but the deceitfulnesse of Satan and of our owne naughty hearts that causeth us to judge otherwise of it Now if any man shall object and aske mee Are all Gods commandements easie indeed Is it a matter of no hardnesse or difficultie to observe them For answer unto this I will shew 1. How and in what respect they are hard and difficult 2. How and in what respect they are light and easie to be peformed For the first The commandements of God and burdens he layeth upon men are hard and heavy in three respects First To every wicked and naturall man the commandements of God are not onely hard but impossible hee can doe nothing that God requireth in that manner that God requireth I know well that many things which such men doe may seeme to other men and to themselves also to bee very good workes All these things saith the young man Mat. 19 20. have I kept from my youth up But indeed this is utterly impossible every unbeleever is reprobate unto every good worke Titus 1.16 How can yee being evill saith our Saviour Matth. 12.34 speake good things that is constantly and conscionably Can the Aethiopian change his skinne or the Leopard his spots saith the Lord Ieremy 13.23 then may yee also doe good that are accustomed to doe evill And that which our Saviour saith of the covetous man Luk. 18.25 may also truly bee said of the fornicatour and of the drunkard and of the proud man and of every wicked man It is easier for a camel to goe through a needles eye then for such a one to enter into the kingdome of God or to keepe any of those commandements that are against his sin Secondly To every regenerate and godly man the commandements of God are not onely hard but impossible to bee kept in that manner that the law requireth In that respect the Apostle Peter professeth Actes 15.10 that the law was svch a yoke as neither their fathers none of the holy Patriarches nor prophets nor they none of the
Ioh. 5 3. His commandements are not grievous But wee have also the experience of the faithfull in all ages who have beene so farre from finding of that hardnesse in the yoke of Christ as was in the yoke of Moses that terrour in the law of Christ as was in the law of Moses that they have found more sweetnesse in it then in any thing else in the world And by how much the more the inward man and grace of regeneration hath growne and increased and as the flesh and corruption hath decayed and bin weakened in them by so much the more easie they have found the commandements of God to be by so much the more sweetnes and delight they have felt in them We know how plentifull and patheticall David is in expressing this Oh how love I thy law saith he Ps. 119.97 ver 143. Thy cōmandements are my delights As if he had sayd they are to me in stead of all delights pleasures in the world And thus the Prophet professeth Ier. 15.16 Thy word was to me the joy rejoycing of my heart And whence commeth this strange alteration and difference betweene the people of God Moses quaked at and found terrour in the Law David joyed and felt sweetnes in it all Gods people at the delivery of the law desired they might heare no more of it Paul and Ieremy delight rejoyce in it O see beloved what Christ hath done for us he hath taken out the sting of the law that it is no more a killing letter See the difference betwixt Christ and Moses betwixt the law and the Gospell And thus have I finished the second part of my answer and shewed you that the Lord setteth no such hard taskes to his servants as Satan pretendeth The commandements and duties that God enioyneth unto them that are in Christ are not impossible nor hard to be performed it is nothing but this cursed flesh of ours that maketh us so to complaine of the commandements of God and repine at the yoke of Christ as we use to doe Now come wee to the third and last part of my answer to this slander that Satan hath raised against the religion and service of God wherein I will shew you that it is so farre from being a bondage and drudgery that it is the most happy and comfortable life in the world And for proofe of this I will lead you no further then unto the consideration of the person that wee doe service unto how gracious and good a master the Lord our God is unto all that serve him We find among men that great men that have honour and power and authority can want no servants every one coveteth that themselves and their children may belong to such And whose service is so much to bee desired in that respect as the Lords is Who would not feare thee saith the Prophet Ieremy 10 7. ô King of nations for to thee it doth appertaine As if he had said All greatnesse and Soveraignty all power and Majesty belongeth unto thee But when unto greatnesse and power goodnesse also and graciousnesse of disposition is added when men can say of a man that he is not only a great man but hee is also one that useth to bee good and bountifull to his servants this hath wonderfull force to draw the hearts of all men unto him For a good man saith the Apostle Rom. 5.7 some will even dare to dye for such a one men thinke they can never doe too much And certainely if wee knew the Lord well and how gracious and good hee is towards his servants there is none of us here but would desire and long to bee in his service And that which David saith Psalme 9.10 of putting our trust in him may also bee said of doing him service They that know thy name will be glad to serve thee And surely Satan deceiveth men and keepeth them from serving God and being religious by no device more then by this that he perswadeth them as he did the lazy and unprofitable servant Matth. 25.24 that the Lord is an hard master hard to be pleased apt to exact rigorously of his servants more then they are able to performe Observe therefore I pray you that you may perceive how false a slander this is the gracious disposition of the Lord whom we do service unto in these foure points especially First His aptnesse to winke at and passe by our offences Whereas we can doe no worke hee setteth us about so well but wee shall offend many wayes in it and find cause to cry him mercy for it as good Nehemiah did Nehem. 13 22. the Lord is not apt to marke and observe strictly every thing that is done amisse but useth to winke at and is ready to passe by and remit many slips and failings of his servants in this kind I will spare them saith he Mal. 3.17 as a man spareth his sonne that serveth him If thou Lord shouldst marke iniquity saith David Psalm 130 3 4. ô Lord who shall stand As if hee had sayd Who could endure thy service But there is forgivenesse with thee that thou mayest be feared As if he had said That aptnes that is in thee to forgive thy servants their slips would make any man that is not a very beast willing to serve thee This made the Church break out into these words of admiration Mic. 7.18 Who is a God like unto thee that pardoneth iniquity passeth by the transgression of the remnant of his heritage As if he should say Where shall a man find such a master as thou art Secondly Observe his aptnesse to accept of that little wee are able to doe That whereas wee are oft so untoward unto good duties that wee find our selves unable to doe any thing To will is present with us as the Apostle speaketh Rom. 7.18 but we find no ability at all to performe that that is good we have nothing in us but an unfeined desire to doe well and a griefe that wee cannot doe it this good Lord and master of ours is apt to take even that in good part if wee but doe what wee can and accounteth that as perfectly performed by us which hee seeth us unfeinedly desire and endeavour to doe If there bee first a willing mind saith the Apostle 2 Cor. 8.12 it is accepted according to that that a man hath and not according to that that a man hath not And whereas wee when wee have done our worke best are apt to bee ashamed and discouraged in our selves because wee have so slubbered it over and done it so illfavouredly this good master of ours is apt to accept of in Christ and to take in good part these poorest services that are done in faith and obedience unto him Yea hee is apt to delight in them and to praise us for them Our spirituall sacrifices the Apostle telleth us 1 Pet. 2.5 are acceptable to God by Iesus Christ. And let mee see thy countenance saith
Christ to his Church Cant. 2.14 let mee heare thy voice for sweet is thy voice and thy countenance comely And well done good and faithfull servant saith the Lord to him Matth. 25.23 that had but two talents And who can complaine of such a master Nay who that knoweth and beleeveth this would not bee glad to serve such a master as is so ready to accept of and delight in to commend and applaud such poore service as wee are able to doe unto him Thirdly Observe how ready hee is to helpe his servants in the worke that hee setteth them about Whereas the Lord is sometimes pleased to enjoyne his people duties and services of more then ordinary hardnesse and difficulty he presseth them with affliction out of measure above strength as Paul saith hee was 2 Cor. 1.8 He bringeth them to the fiery tryall that the Apostle speaketh of 1 Peter 4.12 He setteth the messenger of Satan to buffet them with strange tentations as Paul was 2 Cor. 12.7 in such a case the Lord is wont to put to his owne hand to the worke in an extraordinary manner and to helpe his poore servants that they may be able to goe through with it It is said 1 Chron 15.26 that God helped the Levites that bare the arke of the covenant of the Lord. And the Apostle speaking of the great tryall of affliction that Gods servants are sometimes brought unto telleth us Rom 8.26 that in that case the spirit it selfe helpeth our infirmities The greater that the tryall is that God shall be pleased to exercise us by the greater degree of strength will hee minister unto us for the bearing of it And what need the weakest of Gods servants feare the heaviest burden that can bee laid upon them when he hath such a one to helpe and support him When those everlasting armes that Moses speaketh of Deut. 33.27 are underneath him Nay why may wee not in all dangers secure our hearts in this and say Lord give thou strength to beare it and lay on me what thou wilt The things that are unpossible with men saith our Saviour Lu. 18.27 to his Disciples when they were astonied out of measure with a Doctrine hee had taught as Marke 10.26 are possible with God So when Paul prayed thrice that is often unto God to bee delivered from that messenger of Satan that buffeted him so as it may bee some of you have done against those blasphemous thoughts whereby you are buffeted hee received this answer from God 2 Cor. 12.9 My grace is sufficient for thee As if hee had said Feare him not I will warrant thee thou shalt be strong enough for him he shall not be able to overcome thee my grace and helpe will be sufficient enough for thee in this very case to uphold and strengthen thee And this made Paul speake so confidently Phil. 4.13 I can doe all things through Christ that strengtheneth me Fourthly and lastly Observe what wages God giveth to his servants He is many wayes good unto them besides their wages as all good masters are they have many availes as we speake from him even in this life many are the priviledges of Gods servants First If wee bee his faithfull servants wee shall have his countenance and favour When David had spoken of the happinesse of them that dwell in Gods house he mentioneth this for one part of it Psal. 48.11 For the Lord God is a sunne to such the light of his countenance useth to shine upon them And this is such a priviledge as is worth all the paines wee can take in his service though it were a thousand times more Cause thy face to shine saith the Church Psalm 80.19 and wee shall bee saved As if she had said We have even enough Secondly If wee bee Gods faithfull servants we may bee assured of protection and safety in times of greatest danger For what master is there that will not defend and beare out his servants specially in the service they have done unto him And this also David reckoneth for another part of their happinesse that dwell in Gods house and serve him Psal. 84.11 the Lord will bee a shield unto such Thirdly If we be Gods faithfull servants we shall be sure to want nothing that shall be necessary for our comfort in this life For what good master is there that will not provide for his owne especially those of his owne house as the Apostle speaketh 1 Tim. 5.8 And this David reckoneth for a third part of the happines of those that dwell in Gods house Psal. 84.11 No good thing will he with-hold from them that walke uprightly Fourthly and lastly If we be Gods faithfull servants we shall be sure when the time of payment commeth that is not till the even be come as our Saviour speaketh Matth. 20.8 till our day bee done till this life bee ended to receive such a reward of our service as no tongue can expresse no heart can conceive how great it shall bee Our Saviour speaking of the reward of such of Gods servants as had done but little service unto God even so little as themselves tooke no notice of it saith he will say thus to them at the day of judgement Matth. 25 34 35. Come yee blessed of my father inherite the kingdome prepared for you for I was an hungred and yee gave me meat I was thirsty and ye gave me drinke Alas what was that that they had done to be rewarded with a kingdome Certainly there is no proportion betweene the service and the wages but this it is to serve such a master thus will the Lord reward all that serve him And therefore admit the service that God should imploy us in all our life long either in doing or suffering were never so hard and painefull yet the certaine hope wee have of this reward in the end were sufficient to make it easie unto us yea to make us cheerefull and comfortable in it and even to sing at our worke as Paul and Silas did even at midnight when they had bin grievously scourged and were then in a dungeon and their feete fast in the stocks as you shall read Actes 16.25 And what was it that made Moses not only willing to forsake the pleasures of sinne and all those wicked liberties and delights that worldly men dote so much upon but to betake himselfe to the service of God and joyne himselfe to the people of God even then when they were in greatest affliction and reproach yea to account their life a farre more happy and comfortable life then the life of any courtier or of Pharaoh himselfe but onely this that he had respect to the recompense of reward as the Apostle telleth us Hebr. 11.26 For this cause wee faint not saith the Apostle 2 Cor. 4.16 17. but though our outward man perish yet the inward man is renewed day by day our delight in Gods service and in his holy law increaseth daily for our light affliction which is
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
he that doth not heartily desire this did never yet know how to pray aright Now if any of us doe indeed pity the estate of wicked men and desire that they may bee saved let us then pray and procure for them so farre as in us lyeth that they may have the meanes of knowledge For this is the way yea this is the onely way to bring them unto salvation God will have all men saith the Apostle 1 Timothy 2.4 that is some of all sorts of men for that phrase cannot bee properly meant of any that shall perish God will have all men to bee saved and to come unto the knowledge of the truth As if hee had said Looke whom God will have to bee saved them hee will bring to the knowledge of the truth So when the Church maketh so fervent a prayer unto God for the conversion of all nations Psalm 67 3 5. shee prefixeth this as the meanes whereby that was to be effected and brought to passe verse 1 2. God be mercifull unto us to the whole catholique Church to the whole number and company of his Elect for so that prayer is to bee understood God bee mercifull unto us and blesse us and cause his face to shine upon us that thy way may bee knowne upon earth and thy saving health among all nations As if shee had said This is the greatest mercy and blessing the greatest fruit of Gods speciall favour unto a people when hee giveth them the meanes whereby they may know his wayes how to serve and please him and his saving health how to attaine unto the eternall salvation of their owne soules and till this mercy bee vouchsafed to them as appeareth by the coherence of the third verse with these two men can never praise God nor worship him aright This is the greatest outward fruit of Gods mercy and goodnesse towards men of all others when hee giveth them able and faithfull teachers to bring them unto knowledge As the Apostle also teacheth us Ephes. 4.8 When Christ ascended up on high and led captivitie captive went up in his triumph after he had conquered Satan upon the crosse he gave gifts unto men And what were those gifts which that great King and conqerour at such a time when hee would expresse his bounty to the full did bestow upon men Surely they are expressed verse 11. He gave some Apostles and some Prophets and some Evangelists and some Pastors and teachers As if he had said He gave able ministers unto his Church as the greatest outward gift that he had to bestow upon them And as this is the greatest outward worke of mercy and love in God towards man so is it certainly the greatest worke of mercy and charity in man towards man to provide for them the meanes of sound knowledge and instruction The Papists glory much of their good workes and thinke they have therein a great advantage against us And if their religion were indeed more fruitfull in good works then ours is they had a just and great advantage against us for you shall know them by their fruits saith our Saviour Mat. 7.16 But what are the workes whereby they teach men they may merit most at Gods hands Surely to give largely to the Church To what end Was it to provide thereby that the people might bee taught and instructed how to know God and to worship him aright No no the whole endeavour of their Church hath beene to take from men the key of knowledge as our Saviour speaketh Luk. 11.5 2. that is the meanes of knowledge whereby as by a key men are to have their entrance into the kingdome of heaven all that was given to their Church wherein as their fore-fathers the Pharisees did they teach men to put such confidence was to maintaine a sort of idle fellowes to say masses and sing dirges for their soules And what goodnesse I pray you was there in these workes No no blessed bee the Lord our God the Papists have no just cause of glorying against the Gospell in this behalfe For though we have too many amongst us whom the Lord hath greatly blessed with worldly wealth that neither in their life nor at their death doe honour God with their substance as the holy Ghost telleth us Prov. 3.9 they are bound to doe and that even with the first fruits of all their increase As if hee had said God should have the first part of all Though wee have many I say that are too strait-handed and hearted this way that being of great ability give nothing to God or at least nothing proportionable unto their estates that when they make their wills and find they have hundreds and thousands to dispose of yet never thinke of God give nothing to speake of unto pious uses all is too little they thinke for their children and kindred And shall their children and kindred prosper the better for this thinke you when God is robbed of his part No no the sentence of God shall stand which hee pronounceth of the man that is bountifull in the workes of charity Psalm 37.26 Hee is ever mercifull and lendeth and his seed is blessed his children shall bee never the poorer for that Though wee have I say too many such of our profession yet is not this the fault of our religion our religion teacheth the necessity of such good workes as much as Popery doth this is onely the fault of these carnall and worldly minded professours of our religion having a shew of godlinesse but denying the power of it as the Apostle speaketh 2 Tim. 3.5 these are spots in our Church as the Apostle speaketh Iude 12. they blemish and shame our religion But though wee have too many such yet is it thanks bee to God notorious to the world that the Gospell hath beene more fruitfull in all sorts of good workes that have beene good workes indeed then ever popery was More hath bin given in this land within these threescore yeeres to the building and increase of hospitals of Colledges and other schooles of good learning and to such like works as are truly charitable then were in any one hundred yeeres during all the time and reigne of popery But this is a good worke passing all other wherein the Gospell glorieth and triumpheth against popery that the Gospell hath made men carefull and liberall to provide for the soules of Gods people to provide meanes of knowledge and sound instruction for them That there have beene so many good Lectures founded of late That there hath bin such care taken and cost bestowed for the redeeming of Impropriations restoring of them to the Church That even in this last Session of Parliament there was so earnest endeavour used by the state and God be mercifull unto them that were the hinderers of so honourable and pious a worke that out of every impropriation in the land there should bee so much taken as might make a competent maintenance for an able teacher These these
are the works which as they be proper and peculiar to the Gospell and such as popery could never skill of so are they of all other the best works most acceptable unto God and most profitable unto men And certainly to conclude this first branch of my exhortation of all good workes of all workes of charity that any man can doe this is the best and that that will yeeld him most comfort when he hath beene the instrument to provide the meanes of knowledge and instruction for a people to settle and establish a sound ministery among them that had none before and to maintaine and so to give incouragement to an able and conscionable minister that is already setled and placed among a people It is said of good Iehoshaphat 2 Chron. 7.6 that his heart was lift up in the wayes of the Lord. As if the holy Ghost had said thus of him Hee did most zealously seeke to promote and advance the true religion of God And how did hee most shew his goodnesse and zeale That you shall see in the three next verses Hee provided carefully that all his people might bee well taught and instructed he sent teaching Levites and able ministers into all parts of the land and magistrates also with them to protect and encourage them in their ministery And this is noted for one of the best works that ever Hezechiah did 2 Chron 30.22 He spake comfortably to all the Levites that taught the good knowledge of the Lord 1. he encouraged and heartned he spake to the heart saith the originall of all the Levites 2. hee encouraged them because they were able and conscionable teachers because they taught the good knowledge of God to the people And hee did not so himselfe onely but it is said further of him 2 Chron. 31.4 Hee commanded the people to doe the like to give the portion of the Priests and the Levites that they might bee encouraged in the Law of the Lord. Hee knew they could never doe their duty with any heart and encouragement if due maintenance were with-held from them See yet a third example for this in King Iosiah of whom wee read also 2 Chron. 35.2 3. that hee encouraged the Priests and Levites to the service of the house of the Lord. No good worke wee can doe will better argue that wee are truly religious and feare God indeed then the kindnesse and bounty wee shew to Gods faithfull ministers Obadiah feared God greatly 1 Kings 18.34 and marke the reason is given to prove this for when Iezebel cut off the Prophets of the Lord Obadiah tooke an hundred Prophets and hid them and fed them And it is worthy further to be observed in the example of Iehoshaphat 2 Chron 17.7 that hee is said to have sent his princes to teach in the cities of Iudah They were not preachers certainely hee sent them onely to countenance and encourage the Levites and even for that cause they are said to teach in the cities of Iudah And so all you that doe encourage the ministers of God that doe comfort and protect them in their ministery are your selves doers of this blessed worke So saith our Saviour Matth. 10.41 Hee that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward A Prophets reward is due to him that doth the worke of a Prophet but every one that doth entertaine and encourage the faithfull ministers of the Gospell any way doth the worke of a Prophet for he shall receive a Prophets reward I know well this is a great paradox to many now a dayes 1. they thinke they may bestow their bounty twenty wayes better then in placing and maintaining of able ministers 2. they thinke there is no want of preaching there are preachers enough and too many too every where 3. they thinke it a great priviledge to give nothing to the maintenance or to increase the maintenance of a preacher 4. they are so farre from encouraging the minister by any free gift for the increase of his maintenance that by spoyling and with-holding from him that which is his due they discourage him in his ministery all that they can But to these men I have foure things to say First That in the judgement of those three worthy Kings nay in the judgement of the holy Ghost who noteth and commendeth them for this to place and maintaine able ministers is a chiefe good worke a principall worke of mercy above all others Secondly That notwithstanding the plenty of teachers they talke of yet there bee still a great number of congregations that want able teachers whose case is extreamely to bee pitied thinke of their case and judge of it by the Prophets words Now for a long season saith he 2 Chron. 15.3 Israel hath beene without the true God and without a teaching Priest and without law Thirdly That the want of sound knowledge and instruction is the chiefe cause of all the wickednes in the land and that so many perish in their sins as appeaâ—reth by that complaint the Lord maketh Hos. 4.6 My people perish for want of knowledge Fourthly and lastly To him that is still resolved notwithstanding all that hath beene said it is no good worke no deed of charity to place and maintaine able ministers it is no sinne at all to shew no kindnesse to give no encouragement that way to his teacher no nor to with-hold from him what hee can I can say no more but what the Angell of God saith Revel 22.11 Hee that is unjust let him bee unjust still But let him withall blot out of his Bible and so his owne name also out of the booke of life that expresse commandement of God Gal. 6.6 Let him that is taught in the word communicate with him that teacheth in all good things And this shall suffice for the first branch of my exhortation that concerneth the duty wee owe unto other men wee are bound to desire and procure so farre as in us lyeth that all men may have the meanes of knowledge Secondly If knowledge bee both the foundation and the seed also of all other graces as wee have heard it is then such of us as have charge of others as all we that are parents and governours of families have are bound to use our best endeavour to bring them to knowledge that are under our charge It is a vaine thing for us to hope that either by correction or example or by any other meanes of civill education they can bee brought to grace till the knowledge of religion bee first wrought in them This is plaine by that direction the Apostle giveth unto parents Ephes. 6.4 and that that he saith to parents of their children may as well bee said to masters of their servants And yee fathers provoke not your children to wrath but bring them up in the instruction and information of the Lord. To this end 1. We must hold our selves bound to teach them our selves God established a testimony in
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
and publique assemblies count your selves happy men 2. Resolve with your selves as David doth Psal. 23.6 that you will dwell in the house of the Lord for ever you will never live where you may not frequent Gods house where you may not enjoy the comfort of a sound ministery 3. While ye enjoy this blessing make your best use of it When the Apostle had said Iames 1.18 Of his owne will begat he us with the word of truth As if he had said That saving grace that is in any of us was wrought in us by the ministery of the Word He inferreth verse 19. Wherefore my beloved brethren Let every man be swift to heare For who can tell how soone this blessed liberty will have an end And though I cannot say to you as our Saviour did to the Iewes Iohn 12.35 Yet a little while is the light with you I cannot certainely say you shall enjoy it but a little while yet his next words I may boldly apply to you Walke while ye have the light lest darknesse come upon you Make your best use of this ordinance of God while ye have it lest ye be deprived of it before you be aware The foure other meanes whereby saving knowledge is to bee attained I will but name onely because of the time The fourth meanes to come to this knowledge by is the reading of good bookes and of the holy Scriptures especially As is evident by the commandement given to the King not onely for the private reading of it Deut. 17.19 but also for the publique reading of it unto all the people Deut. 31.11 12. and the reason given for the commandement in both places Fiftly Meditation and serious thinking and considering with our selves of that which we have heard and read is a speciall meanes to breed knowledge and without it indeed neither hearing nor reading will doe us much good I have more understanding saith David Psal. 119.99 then all my teachers for thy testimonies are my meditation Sixtly Conference and making use of other mens gifts and moving our doubts to such as are able to resolve us would also much increase our knowledge and settle our judgements in the truth This was the course that Christs Disciples by his direction no doubt tooke for the increase of their knowledge Iohn 16.17 19. first to conferre among themselves of that which they heard and then also to move their doubts to Christ himselfe Seventhly and lastly Prayer is a principall meanes to make all other meanes of knowledge effectuall to doe us good Pro. 2.3 5 6. If thou cryest after knowledge and liftest up thy voice to God he meaneth for understanding Then shalt thou understand the feare of the Lord and find the knowledge of God For the Lord giveth wisedome out of his mouth commeth knowledge and understanding The use of reproofe I purposely omit because the summe of it is intermingled with this use of exhortation Lecture CI. On Psalme 51.6 October 28. 1628. WE have heard that in these words there be three principall things to be observed 1. The discription that David maketh here of his owne conversion and regeneration In the hidden part he had knowne wisedome that is his mind was enlightned with the sound and saving knowledge of Gods true religion of the right way how to serve God and to save his owne soule 2. Who was the authour and worker of this his true conversion of this saving knowledge that he had attained to In the hidden part thou hadst made me to know wisedome 3. And lastly The end and purpose David had in mentioning the truth of his conversion in this place and that was to aggravate the heinousnesse of his sin by the consideration of it The first of these three points we finished the last day and now it followeth that we proceed unto the second of them Now therefore we are to observe that David calling to mind here the estate he was in before he fell into these sins that he was a regenerate man hee had truth of sanctifying grace in him hee was inlightned with the saving knowledge of the truth he mentioneth and that purposely and with an emphasis and vigorous and strong expression of his mind in this point who wrought this conversion and truth of grace this saving knowledge in him In the hidden part thou hast made me to know wisedome And from hence this Doctrine doth naturally arise for our instruction That the conversion of a man even the bringing of him unto saving knowledge is to be ascribed onely unto God and to the mighty worke of his grace Two branches you see there are of the Doctrine that must bee distinctly handled 1. That any man is truly converted it is to be ascribed onely unto God 2. That any man hath attained to so much as to the sound and saving knowledge of the truth it is to be ascribed unto the Lord onely yea both these are to bee ascribed to the mighty worke of Gods grace In the hidden part thou hast made me to know wisedome For the first We shall see the truth of it confirmed to us in both the causes of the conversion of a man Every man that is converted ordinarily hath both an outward and an inward calling Outward by the Word in the ministery of Gods servants of which our Saviour speaketh Matth. 20.16 Many be called but few chosen And even this calling is necessary by the ordinance of God to the conversion of every man that shall be saved as is plaine by the Apostles speach Rom. 10.14 How shall they beleeve in him of whom they have not heard And how shall they heare without a preacher Then there is an inward calling also by the spirit of God without which no man can bee converted Of which the Apostle speaketh Rom. 8.30 Whom he did predestinate them hee also called and whom hee called them hee also justified Now the glory of both these is due to the Lord alone nothing in either of them unto man himselfe For the first You shall see it made evident unto you in three points 1. The meanes of grace that are sufficient to convert a man are Gods gift and no man can have them but by his speciall favour 2. This is no common gift and such as God vouchsafeth to all men to have sufficient meanes of grace and conversion vouchsafed unto them 3. This is a free gift of God and such as no man can deserve any way at the hands of God First Of God onely it is that any man doth enjoy the outward meanes of grace the sound ministery of the Word I know God useth meanes in bringing the ministery of his Word to any people as hee doth also in all other the ordinary workes of his providence but in this the Lord himselfe hath a speciall hand more then in other ordinary workes of his providence hee hath Of this the Lord speaketh as of a speciall gift of his Ieremy 3.15 I will
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
his covenants of promise were made knowne to them by the Gospell they could have no hope at all to be saved Nay it is the preaching and ministery of the Gospell that is the onely sufficient meanes of conversion the meanes that God hath ordained to worke saving grace by that is the power of God unto salvation as the Apostle calleth it Rom. 1.16 Every man that hath heard and hath learned of the father saith our Saviour Iohn 6 45 commeth unto mee No man can come to Christ till he bee taught of God and drawne by him unto Christ. And the meanes God useth to teach and draw men by is the hearing of his Gospell preached which made the Apostle say Rom. 10.14 How shall they beleeve in him of whom they have not heard and how shall they heare without a preacher Now sufficient meanes I call the Gospell and the preaching thereof because 1. It is the meanes God hath ordained to worke by 2. Because no other outward meanes are needfull for the effecting of this worke The meanes which is the onely sufficient meanes of conversion as you have heard the onely meanes God hath ordained to worke saving grace by God did never vouchsafe unto all men never I say For 1. before Christs comming God denyed his word to the greatest part of the world and made it the speciall prerogative of the Iewes that to them were committed the Oracles of God as the Apostle speaketh Rom. 3.2 Hee shewed his word unto Iacob saith the Prophet Psal. 147.19 20. his statutes and his judgements unto Israel hee hath not dealt so with any nation No not so clearely may some say not so plentifully nay saith the Psalmist as for his judgements in his word and statutes they have not knowne them In those dayes hee suffered all nations to walke in their owne wayes as the Apostle speaketh Actes 14.16 2. In Christs owne time this restraint continued and the Gospell was still denyed to the Gentiles Goe not into the way of the Gentiles saith he to his Apostles Mat. 10.5 and into any city of the Samaritanes enter yee not 3. Though after Christs ascension this partition wall betweene the Iewes and Gentiles was broken downe and the Gospell went into all the world as the Apostle speaketh Col. 1.6 and was preached to every creature as hee saith verse 23. that is to the Gentiles as well as to the Iews without difference Their sound of the Apostles Doctrine and ministery went into all the earth as hee saith Rom. 10.18 and their words unto the ends of the world There was no nation or language in which the Gospell was not then preached Yet neither at that time was the Gospell preached to all men God did not vouchsafe this mercy to every village or city much lesse to every person no not in that age But even as the Lord sometimes disposed of the materiall raine as hee saith Amos 4.7 I caused it to raine upon one City and caused it not to raine upon another Citie one piece was rained upon and the piece whereupon it rained not withered Even so did he then of this heavenly raine the ministery of his Gospell some places hee bestowed it on and some he denyed it unto The Apostles notwithstanding the generall charge to goe and teach all nations Mat. 28.19 yet were forbidden of the holy Ghost to preach the word in Asia as wee read Act. 16.6 7. and when they assayed to goe into Bytâ—inia the spirit suffered them not Now let every one of us consider well this second point One chiefe cause why wee doe so much under-vallue the Gospell we rejoyce not in it wee are unthankefull for it is this that though wee thinke it a gift and blessing of God yet we account it but a common gift and the common blessings of God though they bee never so great affect us but a little Thinke therefore well of this that thou hast heard and let mee say unto you as our Saviour saith unto his Disciples though to another purpose Iohn 4.35 Behold I say unto you lift up your eyes and looke upon the regions Consider that God hath denyed his Gospell to the greatest part of the world by farre that a thicke and palpable darkenesse is over all Egypt as Exodus 10.21 23. and that England and a few places more are the onely Goshen where the light remaineth Consider how many places are still denyed this mercy of a sound ministery which thou and the place thou livest in dost enjoy Consider lastly that neither thou nor the place thou livest in should have enjoyed this blessing at all if either thou wert not one of Gods Elect thy selfe or at least that in the place thou livest in God hath some of his Elect yet to bee gathered The Lord of the harvest never sent forth his labourers to worke in any field when hee had no corne to get Consider these things I say and consider them well and thou wilt no longer account the ministery of the Gospell a common blessing thou wilt esteeme even the outward calling thou hast by the ministery of the word as a rare and singular favour of God thou wilt admire Gods mercy in it and bee more thankefull for it Thirdly and lastly As to have the meanes of grace that are sufficient to convert a man is the gift of God and as it is no common gift so is this a most free gift of God nothing that the best man in the world is able to doe can deserve that God should give him his grace or so much as sufficient meanes to bring him unto saving grace The good use that the Lord seeth any have made of the light of nature the morall and civill lives that they have led hee hath no respect unto in this case neither is hee moved thereby to give them the meanes of grace rather then unto others Hee hath called us with an holy calling saith the Apostle 2. Tim. 1.9 and that word comprehendeth not the inward calling only but even the outward also not according to our workes but according to his owne purpose and grace nothing but his owne free grace and good pleasure moved him to doe it And the experience of all ages hath proved this to bee true that the Lord passing by such as have best used the light of nature hath given his Gospell and the meanes of salvation unto farre more wicked people then they were Thus the Lord speaketh to the Prophet touching Israel Ezek. 3.5 7. Thou art not sent to a people of a strange speech and of an hard language but to the house of Israel Not to mâ—ny people of a strange speech and of an hard language whose words thou canst not understand surely had I sent thee to them they would have hearkned unto thee But the house of Israel will not hearken unto thee for they will not hearken unto me for all the house of Israel are impudent and hard-hearted And of Iudah it is said Ezek.
5.6 that she had changed Gods judgements into wickednesse more then the nations and his statutes more then the countries that were round about her and yet unto Iudah God gave the meanes of salvation and denied them to all other nations in the world beside Chorazin and Bethsaida were worse people and did not make so good use of the light of nature as Tyre and Sidon did as is plaine by Christs speech Matth. 11.21 and yet unto them the Gospell was preached by Christ himselfe and denied unto the other The Gentiles that lived after Christs ascension and unto whom the Apostles did preach were nothing so morall men nor were comparable in the right use of the light and law of nature unto Socrates and Aristides unto Cato and Scipio and divers others that we read of For of some of them it is said that they even till the time of their calling Tit. 3.3 served divers lusts and pleasures lived in malice and envie and that they were odious men And of some of them it is said 1 Cor. 6.9 11. that they had beene not onely theeves and drunkards and extortioners and adulterers but even effeminate persons and buggerers abusers of themselves with mankind And yet to these God vouchsafed his Gospell and denied it unto the other that were not onely free from these foule vices but were also for morall vertues and for the use they made of the light and law of nature most rare and excellent men And may not wee all to conclude set our seale to this truth from our own experience Is our nation or are those townes in our land where the Gospell is most plentifully preached Or were many of our selves before our calling better people then any of those are to whom the Lord still denieth the light of his Gospell No no the Lord knoweth and our owne hearts know it is not so The Lord in giving us his Gospell had no respect at all to any goodnesse hee saw was in us Nothing moved him to it but his owne free grace and good pleasure towards us wee did nothing at all to further and procure so much as our outward calling All is to bee ascribed unto God alone Lecture CII On Psalme 51.6 November 4. 1628. IT followeth now that we shew this to be so likewise in the inward calling that that is much more to be ascribed wholly unto the Lord nothing unto man himself And this shall also appeare unto us in these three points 1. It is of God only that the meanes of grace become effectuall to the conversion of any man 2. The worke of Gods 〈◊〉 making the meanes of grace effectuall in any is no common worke 3. The worke of Gods spirit in making the meanes of grace effectuall to the conversion of any is most free nothing that man can do can either procure or hinder it For the first The best course I can take for the confirmation of it will bee by answering a question or two that may be moved touching the sufficiency and power that is in the Word and the ministery thereof to work the conversion of man First Doth not the Scripture speake great things and ascribe much to the Word it selfe in this case and to the preaching of it 1 The Word it selfe is said to be lively and mighty in operation sharper then any two edged sword Heb. 4.12 Is not my Word like as a fire saith the Lord Ier. 23.29 and like a hammer that breaketh the rocke in pieces And the Apostle calleth it the incorruptible seed whereby we are borne againe 1 Pet. 1.23 Yea the Prophet expressely saith Psal. 19.7 That the law of the Lord is perfect converting the soule 2. Of the faithfull Ministers and preachers of the Word it is said both 1 Cor. 3.9 and 2 Cor. 6.1 that they are workers together with God And Paul telleth the Corinthians 1 Cor. 4.15 that he was their father in Christ Iesus he had begotten them through the Gospell and 9.1 that they were his worke in the Lord. Yea Philem. 19. Thou owest to me even thine owne selfe To this I answer First That these places are not so to be understood as if there were any naturall vertue or power inherent in the Word it selfe or the ministery thereof given unto it of God as there is in the fire to warme us or in our food to nourish us or in the seed to bring forth fruit Secondly That the reason why the Holy Ghost is pleased thus to speake and to ascribe thus much unto the Word and the ministery thereof is that hee might dignifie this ordinance of his and worke in his people an high esteeme of it And to shew them 1. It is that noble instrument that hee hath ordained to worke the conversion of man by and without which he useth not to worke the conversion of any It pleased God by the foolishnesse of preaching saith the Apostle 1 Corinthians 1.21 to save men And we are the Ministers by whom yee beeleeved saith he 1 Cor. 3.5 even as the Lord gave to every man And Rom. 10.14 How can they beleeve in him of whom they have not heard and how shall they heare without a preacher 2. He useth to work with it and to accompany it by the operation of his spirit though not in every one that heareth it yet in the hearts of his elect according to the promise of Christ Matth. â—8 20 Lo I am with you alway even to the end of the world This made the Apostle to say and to praise God for it 2 Cor. 2.14 that hee did make manifest the savour of his knowledge by them in every place God never placeth the faithfull ministery of the Gospell in any place but he useth to make it savoury and fruitfull unto some 3. To shew us the high account the Lord himselfe maketh of this his ordinance how he esteemeth of it We are unto God a sweet savour in Christ saith the Apostle 2 Cor. 2.15 in them that are saved and in them that perish As if he had said Even where God is not pleased to work with our ministery so farre as to make it effectuall to the conversion of men yet even there also our ministery is never the lesse acceptable to God but he joieth and taketh pleasure in it Thirdly and lastly I answer to this first Question that the vertue and power that the Word and ministery thereof hath to convert and worke grace is not in it selfe but wholly in the spirit of God that worketh with it And so the holy Scripture that ascribeth so much unto the Word as you have heard interpreteth it selfe in sundry places I am the Lord thy God that teacheth thee to profit saith the Lord Esa 48.17 that any man profiteth by the best meanes it is of God onely Of his owne will begat he us by the Word of truth saith the Apostle Iames 1.18 As though hee 〈◊〉 â—ay We were indeed begotten againe by the Word but
it was God alone that begot us by it This made that Convert mentioned 1 Corinthians 14.24 25. when hee had felt in the hearing of Gods Prophets and Ministers the searching and piercing power of the Word in his heart to fall downe on his face and to worship God and to professe God is in you of a truth As if he had said Certainely God is in your ministery it is not in the words that I have heard you speake nor in your manner of uttring and delivering of them that my heart hath beene so mightily wrought upon but in the divine power of God that speaketh in and by you So the Apostle telleth the Corinthians 2 Cor. 13.3 it was Christ that spake in him who to them-word was not weake but was mighty in them As if he should say It was not I nor any thing that I said when I preached to you but Christ that spake in me that was so mighty in your hearts to convert them But then from hence there ariseth a second Question What Is the Word and the ministery thereof in it selfe but as a dead instrument or toole that God worketh by Is it but as a truncke through which Christ speaketh Is there no more vertue and power then so in the Word it selfe My answer to this Question must have two parts For 1. I must shew you what vertue and power the Word hath in it selfe 2. What vertue and power it hath not For the first It cannot be denied but that there is some vertue and power in the Word it selfe and in the ministery thereof For First There are in the Word most strong and effectuall arguments to move and perswade men both unto repentance and unto faith It setteth before men life and death blâ—ssing and cursing as Moses speaketh Deut. 30.19 And Agrippa was almost perswadad to be a Christian by hearing of that which Paul spake concerning Christ Acts 26.28 Secondly Some doctrines that Gods Ministers teach out of Gods Word are more effectuall to perswade and move and worke upon the affections then other some are Which maketh the Apostle give speciall charge both to Timothy and to Titus also for teaching and pressing some Doctrines above others These things command and teach saith he 1 Tim. 4.11 and Tit. 2.15 These things speake and exhort and rebuke with all authority Thirdly and lastly There is much force this way even in the manner of handling and delivering of the Word Some of Gods servants are men of so excellent gifts such as Apollos was said to have beene Acts 18.24 25. so eloquent men and mighty in the Scriptures and fervent in spirit that no man almost can heare them but he must needs understand them and be affected with that that they teach But the second part of my answer to this second Question is That the power to convert the soule of any man lieth neither in the excellency of any teachers gifts no not in the Doctrine and Word of God it selfe but in the spirit of God onely that worketh by these meanes And thus the Apostle who had said as you have heard that he was the Corinthians father he had begotten them to Christ they were his worke interpreteth himselfe in other places He ascribeth all the power that was in his ministery though both his doctrine doubtlesse and his manner of deliuering it his ministeriall gifts were most excellent yet he ascribeth all I say to the worke of Gods spirit onely My preaching was saith he 1 Cor. 2.4 in demonstration of the spirit and of power As if he had said It was such as the power of the spirit was evidently to be seene and felt in it all the power that it had was from the spirit And 2 Cor. 4.7 he saith that the excellency of that power that was in his and his fellow Apostles ministery was wholly of God and not of them The weapons of our warfare saith he 2 Cor. 10 4. are mighty through God As if he had said All that mighty power that is in our ministery to pull downe strong holds and cast downe imaginations and every high thing that exalteth it selfe against the knowledge of God and to bring into captivity every thought to the obedience of Christ is from God alone Yea he professeth in another place that he durst not for his life ascribe any thing to himselfe in this worke of converting men to God by his ministery I will not dare saith he Rom. 15.18 to speake of any thing which Christ hath not wrought by me to make the Gentiles obedient both in word and deed As if he had said That the Gentiles that heard me were brought to that obedience and reformation God forbid I should say or thinke it was my doing I dare not for a world say so No no it was Christ and hee alone that did worke it by me as by his poore instrument Nay when he had said 1 Cor. 3.6 that he as an Apostle and master workman had planted and Apollos as an Evangelist and under workman had watered the plants that he had set he addeth not onely that it was God that gave the increase all the successe and fruit of their labours was from God alone but he addeth further verse 7. so then neither is he that planteth any thing nor hee that watereth but God that giveth the increase As though he should say As excellent as the gifts of these men were they did nothing in this worke the whole glory of it was to be â— given unto the Lord alone And thus have you seene the first point I propounded confirmed unto you that it is of God onely that the meanes of grace become effectuall unto the conversion of any man And now let us come to the second point which I propounded unto you for the proofe of the Doctrine This worke of Gods spirit in making the meanes of grace effectuall in them that enjoy them is no common worke This powerfull and effectuall grace is not given of God to every man to profit by the Word unto his conversion For first It is expressely said of some Iohn 6.41 45. that this was the cause why they profited not by Christs ministery but murmured against him and his Doctrine because his father did not draw them because they were not taught of God And Iohn 12.38 They beleeved not that the saying of Esaias the Prophet might be fufilled which he spâ—ke Lord who hath beleeved our report and to whom is the arme of the Lord revealed 1. The arme of the Lord was not revealed to them no not in Christs ministery the mighty spirit of God did not work with the Word in their hearts 2. That was the cause why they did not beleeve and profit by the Word 3. That the onely cause why they were not converted was not because they would not themselves but because the Lord did not give them that grace whereby they should be converted Secondly It is expressely said that Gods intent and
purpose in giving his Word to some is that some should be made inexcusable by it When the Lord sent the Prophet Ezekiel to preach he did not absolutely intend in sending him that all to whom he should preach should profit by him for hee telleth and assureth him of the contrary Ezek. 3.7 The house of Israel will not hearken unto thee for they will not hearken unto me for all the house of Israel are impudent and hard-hearted What was the Lords intent then in sending him unto them That is expressed Ezek. 2.5 Yet they shall know that there hath beene a Prophet among them As if he had said To make them without excuse to make their condemnation more just the Lord sent his Word unto them So when our Saviour saith Matth. 24.14 that before the destruction of Ierusalem the Gospell should be preached in all the world hee declareth that the intent of God in sending his Apostles to preach to all nations was for a witnesse to all nations that is to make them without excuse And our Saviour himselfe speaking of his owne ministery saith Iohn 9.39 For judgement am I come into this world not onely that those that see not might see but also that they which see might be made blind Thirdly and lastly It is expressely said that this grace of Gods spirit whereby men are made to profit by the meanes to repent and beleeve is peculiar and proper to the elect of God and not common to all men As many as were ordained to eternall life beleeved saith the Holy Ghost Acts 13.48 And Rom. 8.30 Whom he did predestinate them hee also called that is to say with an inward and effectuall calling And 11.7 The election hath obtained it and the rest were blinded And thus you have seene also the second point proved that every man to whom God giveth the ministery of the Word hath not so powerfull and effectuall grace given him as whereby he shall be converted Now let us come to the third and last point I propounded for the proofe of the Doctrine namely That the worke of Gods spirit whereby he maketh the meanes of grace effectuall to the conversion of any is most free it proceedeth meerely from Gods free grace and good pleasure The sonne quickneth whom hee will and whom he will he hardeneth Of his owne will saith the Apostle Iam. 1.18 begate he us by the word of truth So when our Saviour fell into an admiration at the worke of God in this case that he should hide the mysteries of his kingdome from the wisest men in the world and reveale them to babes Luke 10.21 hee could find no other reason of it but onely the good pleasure of God Even so ô father saith hee for so it seemed good in thy sight The conversion of a man you see dependeth wholly on the will and good pleasure of God upon the will of man it dependeth not at all They that beleeve in Christ saith the Evangelist Iohn 1.13 are borne not of bloud nor of the will of the flesh nor of the will of man but of God This will appeare clearely to us in two points First Nothing that is in man before his conversion can moove or procure God to convert him Hee hath called us with an holy calling saith the Apostle 2 Timothy 1.9 not according to our workes but according to his owne purpose and grace Even when wee were dead in trespasses and sinnes hee quickened us saith the Apostle Ephesians 2.5 and addeth these words upon it By grace yee are saved As if hee should thus say Nothing but Gods free grace could bee the cause of the conversion of a man that had no goodnesse in him to move God to it but was dead in trespasses and sinnes Secondly Nothing that is in man before his conversion can hinder Gods worke in his conversion True it is the best of Gods Elect have beene apt to draw backe and to resist Gods grace in the worke of their conversion and even of them the Lord may complaine as Rom 10.21 All the day long have I stretched out my hands to a disobedient and gaine-saying people But when God is pleased to convert them hee doth by his grace overcome this rebellion that is in their will that they resist no longer Yet doth hee not convert any man against his will nor force the will of man to obey his call but hee changeth the will of man and taketh from it that frowardnesse and rebelliousnesse that was in it by nature and maketh it heartily willing to yeeld unto God I will take the stony heart out of them saith the Lord Ezek. 11.19 and will give them an heart of flesh God worketh in us to will of his good pleasure saith the Apostle Phil. 2.13 This may fitly bee resembled by the change that God wrought in the heart of Esau toward his brother Iacob Esaus heart and will was most strongly bent against Iacob he came against him with a great power and with a most cruell mind Genesis 32.6 yet when hee met him hee had no power to hurt him what was the cause of this Did God by force restraine him or bind him from hurting Iacob No verily God changed his will and heart that he was naturally affected towards him Gen 33.4 Hee ran to meet him and embraced him and fell on his necke and kissed him and wept in kindnesse over him And even so is it in this case The Lord in converting of a man doth not onely perswade him by effectuall arguments out of the word to repent and turne to God nor onely give a man so much grace as hee may bee able to repent and turne to God if hee wiâ—l himselfe but hee doth also infuse and worke the grace of repentance in him hee doth so change his will that hee doth most willingly repent and obey the call of God A new heart will I give you saith the Lord Ezechiel 36.26 27. and a new spirit will I put within you and I will put my spirit within you and cause you to walke in my statutes and yee shall keepe my judgements and doe them And so saith the Apostle of Christ Act. 5.31 God hath exalted him to be a Prince and a Saviour not onely to perswade men to repent or to give them power to repent if they would themselves but to give repentance unto Israel to infuse this grace into them and to worke this change in their hearts So that you see the worke of mans conversion is wholly to bee ascribed to the grace of God to his will and good pleasure not to the naturall will of man at all It lyeth not in man either to further or absolutely to hinder it In which respect we shall find it is compared to the worke of creation 2 Cor. 5.17 and to the worke of raising men from death Iohn 5.25 and to the worke of generation Iohn 3.5 And what use had man of his owne will in any of these works What power
Iob. 32.8 There is a spirit in man and the inspiration of the Almighty giveth them understanding Of this knowledge our Saviour saith to Peter Matth. 16.17 Blessed at thou Simon Bar-jona for flesh and bloud hath not reveiled it unto thee but my father which is in heaven Why what was it that Peter had the knowledge of Surely this as you shall find verse 16. That Iesus was Christ the sonne of the living God And could not this bee knowne without the inspiration of the Almighty Why Satan himselfe knew thus much as you shall find Marke 5.7 Yes but he knew it onely with a literall and historicall knowledge he knew it not with that full assurance with that spirituall understanding hee knew not the goodnesse the sweetnesse and power of that truth as Peter did So the Apostle saith Ephes. 4.20 21. No man hath learned Christ no man can know him rightly till he have heard him and beene taught by him Though he have heard and beene taught by the best preachers in the world if hee have not heard Christ by his spirit speaking to his heart if he have not had this inward and powerfull teacher hee can never know Christ aright And that is it which our Saviour also speaketh Iohn 6.45 It is written in the Prophets and they shall bee all taught of God every man therefore saith hee that hath heard and learned of the father commeth unto me and none but he And thus have I finished the first point I propounded for the proofe of the Doctrine No man is able without the supernaturall grace of Gods spirit to attaine unto that knowledge of the truth as is sufficient unto his salvation Now for the second point That this supernaturall grace of Gods spirit is not actually vouchsafed unto all that enjoy the meanes of instruction all are not thus taught of God is alas so evident in dayly experience that it were folly to spend time in prooving of it This as it is a miraculous and extraordinary worke of God God who commanded light to shine out of darkenesse saith the Apostle 2 Cor. 4.6 hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ As mighty a worke as the creating of light at the first when there was nothing but darkenesse upon the face of the deepe Gen. 1.1 2. as mighty and miraculous a worke as the opening of the eyes of them that were borne blind which could never be done but by the divine power Since the world beganne saith the man that had bin blind Iohn 9.32 was it not heard that any man opened the eyes of one that was borne blind As I say it is a mighty and extraordinary and miraculous worke of God so is it a rare worke also To you it is given saith our Saviour to his Disciples Matth. 13.11 to know the mysteries of the Kingdome of heaven but to them it is not given Though the Lord command us to teach all men Matth. 8.19 he will not teach all men himselfe What man is hee that feareth the Lord saith David Psal. 25.12 him shall be teach the way that hee shall choose As if hee should say Hee will teach none but such as by his holy spirit hee doth also effectually convert and sanctifie such and none but such shall ever attaine to a certaine and spirituall understanding of Gods truth The secret of the Lord saith David Psalme 25.14 is with them that feare him and hee will shew them his covenant The mystery of God saith the Apostle Col. 1.16 is now made manifest as cleare as the light but to whom to his Saints saith hee and to none but them Certainly the Lord himselfe hath nothing so many hearers nothing so many schollers as we his poore servants have Many are called but few are chosen saith our Saviour more then once to his hearers Mat. 20.16 12.14 Now for the third and last point that I propounded That no cause no reason can be given why God by his holy spirit should teach and give saving knowledge to one rather then to another but only the good pleasure and will of God That he denyeth this mercy to the most yea if he had denyed it to all men there had bin cause and reason enough to be found for that in man himselfe But that he vouchsafeth it to some rather then to others of that no reason at all can bee found in man himselfe but of that we must say as our Saviour doth Mat. 11.26 Even so father for so it seemed good in thy sight And with the Apostle Eph. 1.9 He hath made knowne to us the mystery of his will according to his good pleasure which he had purposed in himselfe Lecture CIIII. On Psalme 51.6 Novemb. 25. 1628. NOvv it followeth that wee proceed unto the grounds and reasons of the Doctrine That it is so we have heard it proved sufficiently but now why it is so yea why it must needs be so that whatsoever goodnesse whatsoever soundnes of knowledge is in any man must be ascribed wholly to Gods grace and nothing to man himselfe that remaineth to be enquired into And we shall find in the holy Scriptures two principall reasons given of this the one of them respecteth man and the other the Lord himselfe For the first Every man by nature is not onely utterly void of all true goodnesse of all sound knowledge and understanding but unable also either to doe anything that might move God to give him his grace or to desire it or to receive and accept of it when it pleaseth the Lord to offer it unto him or to withstand and repell it when God is pleased thereby to enlighten and convert his heart For in all these respects hee is neither better nor worse then a dead man Thus speaketh the holy Ghost not only of such as have bin notorious and grosse sinners of such as by their lewdnesse may be thought to have extinguished in themselves that light and goodnes that was in them by nature Such a one was the prodigall of whom his father saith Luk. 15.24 This my sonne was dead And those widowes the Apostle speaketh of 1 Tim. 5.6 She that liveth in pleasure in wantonnesse he meaneth as appeareth ver 11. is dead while she liveth But of all naturall men indefintely the Holy Ghost speaketh so Let the dead bury the dead saith our Saviour Matth. 8.22 Even of them that God loved before all eternity and ordained unto life the Holy Ghost speaketh thus The elect Ephesians were dead men by nature Ephes. 2.1 And the elect Colossians were dead men by nature also Col. 2.13 Yea of them that have beene most civill and morall men that have lived most unblameably in whom the light of nature and the remnants of Gods image that any naturall man can have did most abound even of them I say the Holy Ghost speaketh thus that in their naturall estate they were no better
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
at in all his counsels and workes is the glory of his mercy Hee delighteth in mercy saith the Prophet Mic. 7.18 Hee hath predestinated us to the adoption of children by Iesus Christ unto himselfe saith the Apostle Ephes. 1.5 6. according to the good pleasure of his will to the praise of the glory of his grace So even in his denying of the meanes of conversion and the grace of conversion to many people hee hath had respect to this even to glorifie his mercy the more towards his owne people The Apostle telleth us 2 Thess. 1.10 that at the day of judgement God shall bee made marvellous in all them that beleeve As if hee had said His mercy toward the faithfull in electing them to life in redeeming them in calling them effectually in justifying and sanctifying them shall bee admired and wondred at by men and Angels at that day When they shall see how many God hath denied this mercy unto yea to how many that were in many respects farre better then themselves then will this mercy of God towards them seeme as it is indeed admirable in their eyes If this mercy had beene universall to all men God could not have beene so glorified in it in this world if the Lord should have given this grace or meanes alike to all men the glory of his speciall mercy and free grace had not beene so manifested as in this it is Thus the Apostle speaking Romanes 9.22 23. of the vessels of wrath fitted to destruction and of the ends that the Lord aimed at and had respect unto in it hee doth not say that hee did it onely to shew his wrath and to make his power knowne upon them but that the Lord even thereby might make knowne the riches of his glory upon the vessels of mercy The reprobates are fitted to destruction effectuall grace is denied unto them that the riches of Gods grace and mercy towards his elect to whom hee vouchsafeth both might be set forth the better by this comparison and glorified the more And this was the true cause of that joy our Saviour expressed Luke 10.21 In that houre saith the Evangelist Iesus rejoyced in spirit and said I thanke thee ô father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them unto babes Did hee rejoyce in the judgement of God upon the wise and prudent No verily but so farre forth onely as it served to set forth the mercy of God towards those babes This made him to admire and magnifie the mercy of God towards those babes so much the more when he considered what manner of persons that mercy was denied unto when he considered that it was no common but a rare mercy that God had vouchsafed unto them Lecture CV On Psalme 51.6 December 9. 1628. IT followeth now that wee proceed unto the uses that this Doctrine serveth unto And they are principally two First For instruction to establish our judgements in the truth and confirme us against those errours which in this great worke of mans conversion do derogate from the glory of Gods free grace and give too much unto man himselfe Secondly For exhortation to worke upon our affections and stirre us up unto sundry duties For the first This doctrine serveth notably to establish our hearts in the truth of that holy religion which wee doe professe and to assure us that it is the onely true Doctrine and religion of Christ. Yea it may serve for a touchstone to try all other Doctrines in religion by and to discover to us the falshood and vanity of all other Doctrines and religions whatsoever how faire a shew soever of truth and holinesse they doe beare or whatsoever the persons be that doe hold and professe them That Doctrine and religion that doth derogate never so little from the honour of God that doth not give the whole honour and glory of mans salvation unto him alone but giveth some cause of boasting and glorying unto man himselfe certainely that cannot bee the true Doctrine and religion of Christ. It is not that wisedome that Doctrine and religion that descendeth from above as the Apostle speaketh Iames 3.15 See this distinctly proved unto you in these three points 1. All the glory of mans salvation is due to God alone and no part of it unto man 2. All the glory of mans salvation is to be ascribed onely to the free grace and mercy of God and not unto any thing in man himselfe that might move God to it 3. The ascribing of the whole glory of mans salvation to the Lord alone and to his free grace is the chiefe rule whereby the true Doctrine and religion of God is to be tryed and judged of For the first This hath ever beene the profession of Gods true Church and servants to give all glory to God alone specially in this great worke of the salvation of man This was the song of that heavenly host the blessed Angels that came to bring the glad tidings of the birth of Christ Luke 2.14 Glory to God in the highest and on earth peace good will towards men As if hee had said It is enough for men that through Christ their peace is to bee made Gods good will and free favour is to bee purchased for them though they have no part of the glory of this worke ascribed unto them that is wholly due unto the Lord alone Glory to God in the highest This was the profession of the whole Catholike Church Revel 4.9 11. When those foure beasts representing the whole Church under the New Testament gave glory and honour and thankes to him that sat upon the throne the foure and twenty Elders representing the whole Church under the Old Testament fell downe before him that sat on the throne and cast their crownes before the throne saying thou art worthy ô Lord to receive glory As if he should say Though they had crownes and Christ had made them Kings and Priests unto God to reigne evâ—n on the earth that is to vanquish and overcome their owne corruptions and the tentations of Satan and of the world as themselves say Rev. 5.10 yet they cast downe their crownes they disclaime all honour that may seeme to be due unto themselves they ascribe all the honour and glory of whatsoever goodnesse was in them unto him that sat upon the throne unto the Lord alone Al the glory of mans salvation you see is due to the Lord alone Secondly All the glory of mans salvation is to be ascribed onely to the free grace and mercy of God This hath also ever beene the profession of Gods true Church and people Thus the blessed Apostle though hee had doubtlesse as great helpe from nature as ever man had If any other man thinketh saith he Phil. 4. â— that he hath whereof he might trust in the flesh I more yet professeth 1 Cor. 15.10 By the grace of God I am what I am So the Prophet
telleth us Zach. 4.7 that when the temple which was a type of the spirituall house and Church of God should be built by Zerubbabel this should be the generall acclamation of al Gods people they should shout and cry grace grace unto it As though he had said They should praise God and ascribe the beginning the proceeding and the perfecting of Gods house this whole spirituall building to the grace of God alone and to nothing els By grace ye are saved saith the Apostle Ephes. 2.5 and not contenting himselfe to have said so once hee saith it againe and saith it most emphatically verse 8 9. By grace ye are saved through faith and that not of your selves it is the gâ—â—t of God not of workes lest any man should boast Marke three points in this Doctrine which the Apostle doth thus earnestly presse upon Gods people 1. Hee contenteth not himselfe to say Wee are saved by grace but he addeth not by workes What needed this superfluity of speech may some say O he knew there were then and ever would bee in the Church erroneous spirits that would seeme to ascribe much to grace in this worke of mans salvation and yet they wouâ—d give somewhat also unto workes somewhat unto that man himselfe being helped a little by Gods grace is able to do Now therefore he opposeth the one to the other the one quite excludeth the other If by grace then not by workes saith he Rom. 11.6 otherwise grace is no grace As if he had said ascribe never so little to workes to that that a man himselfe is able to doe as any cause of his salvation and ye renounce Gods grace utterly Whatsoever glorious words you give of Gods grace you doe indeed and effect denie you are saved by grace 2. Observe that he addeth Not of our selves Our selves have no hand at all in this worke as of our selves all is to be ascribed unto Gods grace 3. He giveth this for the reason why God would not have us to be saved by our workes but by faith onely why he so ordained that we our selves should have no hand at all in this worke but all should be of grace lest any man should boast The same reason he giveth of that marvellous liberty God is pleased to use in the calling and conversion of men in giving the meanes of conversion and grace to profit by them to such as are most unworthy and unlikely and denying it to others that are more worthy more likely men 1 Cor. 1.29 That no flesh should glory in his presence And verse 31. this is given for the reason why Christ is made unto us of God wisedome righteousnesse sanctification and redemption all in all that he that glorieth might glory in the Lord. God cannot abide that any flesh should glory in his presence that any matter of boasting or glorying should bee given unto man His maine drift in his Word and workes is to abase man to pull downe his pride to make him even to despaire in himselfe and on the other side to advance and magnifie the glory of his owne free grace Hee that glorieth let him glory in the Lord saith he and in him alone Wee are the circumcision saith the Apostle Phil. 3.3 that rejoyce in the Lord Iesus and have no confidence in the flesh They onely are the true Israel of God that make Christ the onely ground and matter of their joy and comfort and renounce all confidence all ground of hope and comfort in themselves or in any thing they are able to doe Thirdly and lastly This is the best rule and note to try all doctrines and religions by This is given by our blessed Saviour as a sure note and rule to try all teachers and doctrines by Iohn 7.18 Hee that speaketh of himselfe seeketh his owne glory humane doctrines doe all tend one way or other to the glory of man to the advancing of him but he that seeketh his glory that sent him is true and there is no unrighteousnesse in him As if hee should say That teacher that in his Doctrine giveth no glory to man at all but all unto God alone hee is the onely true teacher that is the onely true Doctrine and religion of God So the Apostle proveth the Doctrine of justification by works to be a false Doctrine and that of justification by faith onely to be a true doctrine by this argument Rom. â— 27 Where is boasting then It is excluded saith he By what law or Doctrine By workes No but by the law or Doctrine of faith As if he should have said That doctrine that doth excluâ—e and shut out all matter of boasting of rejoycing or comfort in himselfe but onely in the Lord that must needs bee the true doctrine of God that that leaveth unto man any matter of boasting at all that must needs bee an earthly and false Doctrine Let us now make some application of these three points 1. Vnto such erroneous and false teachers as trouble and oppose this doctrine 2. Vnto our selves For the first There are two sorts of false teachers that doe most oppose this doctrine the Papist I meane and the Pelagian Both these doe in their Doctrine derogate from the grace of God they give unto man some part of the glory of his own salvation they leave unto man some matter of boasting and glorying before God and therefore their Doctrine must needs be a false and damnable doctrine Of the Papist this will easily be beleeved their doctrine of justification by workes of merit of satisfaction to be made by our selves unto God for our sins either in this life or in purgatory their doctrine of works of supererogation proveth them so palpably to be adversaries of the grace of God thaâ— I shall not need to spend any more time in confuting of them But Pelagius and his followers of old do in words some times seeme to ascribe much to Gods grace in the work of mans conversion but it hath beene the ancient practise of most dangerous seducers as the Apostle teacheth us Rom 16.18 by good words and faire speeches to deceive the hearts of the simple If they that hold damnable opinions should not make some shew of truth and piety few would be deceived by them They shall speake lies in hypocrisie saith he 1 Tim. 4.2 But marke how they expresse themselves and you shall find that for all their good words and faire speeches they are indeed adversaries of the grace of God and hold and teach that that doth greatly derogate from the glory of Gods grace and doth give much matter of boasting and glorying unto man himselfe I will not stand to prove this from their other Doctrines touching our election our redemption our justification and perseverance to the end the maine grounds on which the hope of our salvation and comfort is built all which they have corrupted and poisoned and in all which they derogate from the glory of Gods grace and give too
much unto man But I will insist onely upon that which they teach touching the worke of Gods grace in the conversion of man which concerneth the present Doctrine I have now in hand And in three points they teach concerning that you shall find that whatsoever they pretend they do indeed impeach the grace of God and give either all or almost all the glory of this great worke unto man himselfe For first They teach that all that God doth upon the will of man in the worke of his conversion is no more but this He doth by his Word offâ—r Christ unto us and shew us what obedience he requireth of us and he doth also by his Word with most strong and effectuall arguments perswade us unto faith and obedience but he doth not conferre or inspire any such grace into the will whereby it is actually inclined and caused to receive Christ and to yeeld obedience unto God but leaveth it absolutely unto it owne liberty whether it will receive Christ and yeeld obedience unto God or not Whereas the Scripture expressely teacheth that God by his grace doth much more then so he actually enclineth reneweth and changeth our wills or we could never be converted This was that worke of Gods grace that David prayed for Psal. 119 36. Encline my heart unto thy testimonies And Solomon in the dedication of the Temple 1 King 8 58 The Lord our God incline our hearts unto him to walke in all his waies This is that which God promiseth to worke by his grace in them whom he will convert and save Ezek 36.26 A new heart will I give you and a new spirit will I put within you Secondly They teach that all that God doth in the worke of mans conversion he doth it for one as well and as much as for another for the reprobate as well as for the elect he did as much for Iudas and for them that are now damned in hell as for Peter or any of the Saints that are now in heaven hee loved all men before their conversion with an equall love his grace is universall and he giveth it to one as well as to another Whereas as you have heard it 〈◊〉 in the Doctrine the Scripture expressely teacheth That hee doth more for them that are converted then he doth for any other he did more for Peter then he did for Iudaâ— that the Lord doth not give the grace of conversion to all 〈◊〉 Psal. 147.20 He hath not dealt so with every nation neither have they knowne his judgements To you it is given saith our Saviour Matth. 13 â—1 to know the mysteries of the kingdome of God to them it is not given That this is a fruit not of the common love he beareth to all men but of his speciaâ—l love The Apostle speaking of that love of God whereby he was moved to qâ—icken and convert his people Ephes. 2 4 calleth it his great love â—e saith he shewed himselfe therein to be rich in mercy yea he saith ver 7. he did it to â—hew the exceeding riches of his grace in this his kindnesse towards us This is a fruit of that love which is in a speciall manner borne unto his elect As many as were ordained to eternall life beleeved Acts 13.48 Whom he predestinated them he called Rom. 8.30 All that the father giveth me saith our Saviour Ioh 6.37 shall come unto me that is beleeve in me as he had expounded himselfe ver 35. None but those that are given to Christ can beleeve in him and all such shall certainely beleeve Ye beleeve not because ye are not of my sheepe saith our Saviour Iohn 10.26 27. my sheepe heare my voice Thirdly and lastly they teach That as no man can convert himselfe without the helpe of Gods grace so Gods grace doth not convert any man without his owne helpe that when God hath done his part and given most sufficient grace unto any man for his conversion it lieth in the power of a mans own will whether the grace of God shall be effectuall to his conversion or â—o he is able of himselfe either to accept of it or to reject it so that in very deed they doe ascribe more to man himselfe in the work of his conversion then unto the grace of God God say they doth offer us his grace he perswadeth and stirreth up our stupid will to receive it but man of himselfe whereas he could reject it if he list doth not reject it God maketh us able to beleeve to turne unto God to repent and obey if we will but man doth of himselfe a 〈◊〉 convert and beleeve and repent and obey which is more Wherâ—as the Scripture expressely teacheth that man in the first act of his conversion is a meere patient no agent at all God in the worke of our conversion doth not onely offer his grace but cause us to accept of it doth not onely make us able to convert to beleeve to obey if we will but he doth cause us actually to convert to beleeve to obey hee doth all in all in this worke Turne thou me and I shall bee turned saith Ephraim Ier. 31.18 Christ turneth every one of us from our iniquities saith the Apostle Acts 3.6 He giveth repentance unto Israel Actes 5.31 I will cause you to walke in my statutes and ye shall keepe my judgements and doe thâ—m saith the Lord Ezek. 36.27 It is God that worketh in you both to will and to doe Pâ—al 2 1â— By the grace of God I am what I am saith the Apostle 1 Cor. 15. â—0 And thus have I made application of these three points I delivered unto you in the use of instruction unto such as are erroneous teachers Now let mee make some application of it to our selves in a word or two And herein I will conclude my speech unto you as the Apostle Peter did his first Epistle 1 Peter 5 1â— he made application of the doctrine he had taught them by exhorting and testifying unto them 1. By testifying and earnestly protesting to them And what did hee thus testifie Surely that that was the true grace of God wherein they did then stand And so doe I testifie and confidently avouch and protest unto you that that Doctrine and religion which hath through the marvellous goodnesse of God beene taught in this famous and Orthodox Church of England now by the space of these seventy yeares and in the profession whereof wee all now stand is the onely true Doctrine and religion of Christ. Because it onely giveth the whole glory of mans salvation unto Gods free grace in Christ but it abaseth man and giveth him no matter of boasting or glorying at all 2. The Apostle in his application of his Doctrine exhorted them And what was his exhortation That is not expressed but it was doubtlesse the same that Paul and Barnabas used Acts 13. â—3 They perswaded them to continue in the grace of God that is in the Doctrine of grace which they had
transgresse maliciouslly saith David Psalme 59.5 Peter tansgressed but not maliciously he did unfeinedly love Christ in his heart even then when hee did so deny him No regenerate man committeth any sinne so sinfully with so bad an heart as the unregenerate man doth nay he cannot sinne with the full sway and consent of his will Whosoever is borne of God saith the Apostle 1 Iohn 3.9 doth not commit sinne for his seed remaineth in him and hee cannot sinne because hee is borne of God As though he should have said Hee cannot sinne as the other man doth In every sinne that through frailty he falleth into the spirit will lust against the flesh as the Apostle speaketh Galat. 5.17 The seed of God that remaineth in him the regenerate part will make some resistance to the flesh certainely though it be sometimes so weake as the party himselfe can scarcely be able to discerne it So that you plainly see that though in respect of the outward act of sinne there be no apparent difference to be discerned betweene the regenerate the wicked man yet certainly in the manner and inward disposition of their hearts in sinning there is a great wide difference betweene them And thus I have proved to you the first point I propounded unto you That the sins of the regenerate are not nor can be in themselves and in their owne nature so great and hainous as the sins of the unregenerate and wicked men are Secondly The sins of the regenerate man are not in sundry respects so dangerous unto him as the sins of the unregenerate and wicked man are Foure notable differences there are in this respect betweene their sins First Whereas the least sinnes of the wicked and unregenerate man shall be laid to his charge and hee shall give account unto God for them For all these things saith Solomon Eccles. 11.9 God will bring thee into judgement For every idle word that they speake saith our Saviour Matth. 12.36 they must give account at the day of judgement The infirmities the daily and small offences of the regenerate such as the best are subject to and cannot in this life be freed from In many things saith the Apostle Iam 3.2 we offend all such as either through ignorance or frailty they are apt to slip into such as themselves discerne and bewaile and strive against the Lord is so farre from entring into judgement with his servants for such as that hee will never impute them or take notice of them Of these sinnes it is that David speaketh Psalme 130.3 If thou Lord shouldst marke iniquities ô Lord who shall stand And the Prophet Micah 7.18 Who is a God like unto thee that pardoneth iniquitie and passeth by the transgression of the remnant of his heritage And the Lord himselfe Mal. 3.17 I will spare them as a man spareth his owne sonne that serveth him Secondly Whereas none of the sinnes of the unregenerate if he so continue shall ever bee pardoned He that beleeveth not saith our Saviour Iohn 3.18 is condemned already because hee beleeveth not in the name of the onely begotten sonne of God The most grosse and hainous sinnes that any man that is truly regenerate doth commit for them there is hope and promise of pardon There is no condemnation saith the Apostle Romans 8.1 to them that are in Christ Iesus And 1 Iohn 2.1 2. If any man sinne wee have an advocate with the father Iesus Christ the righteous and he is the propitiation for our sinnes Thirdly Whereas no regenerate man can be assured that he shall ever be able to repent of the sinnes he hath committed For 1. He hath in himselfe no principle of repentance I meane hath in himselfe nothing that may helpe him to recover himselfe when hee is fallen repentance is not in his owne power but is the speciall gift of God Christ is hee onely that giveth repentance to Israel and forgivenesse of sins as the Apostle speaketh Act. 5.31 2. He hath no certain promise that God wil ever give him grace to repent after he hath sinned For being without Christ he is a stranger to the covenants of promise and hath nothing to doe with them as the Apostle speaketh Ephes. 2 1◠It is farre otherwise with the regenerate man No such child of God being regenerate can fall so fearefully or dangerously but hee shall certainely rise againe and be renewed againe by repentance Of him that may truly be sayd that David speaketh in another sense Psalme 37 24 Though hee fall he shall not be utterly cast downe For 1. He hath in him the principle of repentance that that will helpe him to recover himselfe The seed of God remaineth in him as the Apostle saith 1 Iohn 3 9. That seed that habit of grace is immortall and incorruptible as the Apostle calleth it 1 Peter 1.23 It is living water it is in him as a well of water springing up unto everlasting life as our Saviour speaketh Iohn 4.14 2. The Lord whose onely worke it is to raise up them that are bowed downe as David singed to his praise Psalme 145.14 hath promised that hee shall not dye in his sinnes but he will restore him and raise him up by repentance I will heale their back sliding saith the Lord. Hosea 14 ◠and againe verse 7 they that dwell under his shadow that ever were in his favour if they happen through frailtie to goe astray from God they shall returne they shall revive as the corne which though it seeme sometimes by water sometimes by frosts to be quite dead yet in due time it reviveth againe and becommeth fruitfull The unbeleever shall dye in his sinnes as our Saviour speaketh Iohn 8 24. but so can hee never doe that truly beleeves I am the resurrection and the life saith he Iohn 11 25 6 hee that beleeveth in mee though hee were dead yet shall hee live and whosoever liveth and beleeveth in me shall never dye Which though it were spoken by him upon the occasion of the bodily death and resurrection of Lazarus yet is not to be restrained unto that but is to be understood of the spirituall life and resurrection also Marke three things I beseech you in this speech of our blessed Saviour 1. Whosoever beleeveth in mee saith hee shall never dye As if hee had said that spirituall life that life of grace which hee hath received from mee is permanent ◠That hee saith Hee that beleeveth in mee though hee were dead yet shall he live As if he had said If it were possible for such a one to become starke dead utterly to loose the life of grace if this I say were possible yet shall hee live and bee revived againe 3. Lastly Marke the reason that Christ giveth for it I am the resurrection and the life saith hee As if he should say I am able to raise and restore unto life both the body and the soule yea it is mine office and honour to doe it Hee that
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
us to judge surely for these and these sins God hath thus and thus plagued them Thus David saith Psalme 52.6 7. that when the righteous should see the strange judgements of God that should fall upon Doeg and his posterity they should say Loâ— this is the man that made not God his strength but trusted in the abundance of his riches and strengthened himselfe in his wickednes As if they should say He thought that so long as he was in such place and authority and favour with Saul he need not care what he did against David or against the Lords Priests but see now the end of this persecuting wretch The judgement of God that followed him kept his sin in their remembrance and made them oft to talke of it And doubtlesse so should the judgements of God that we see upon such as have bin notoriously wicked for whoredome for oppression for hatred of religion the judgements I say that we see upon them and their families should keepe their sins in our remembrance and cause us oft to thinke and speake of them Nay for as much as those poore Churches of Christ in the Palatinate and Germany and Rochel have bin notoriously knowne to offend generally in the ordinary profanation of the Sabbath the sin that God saith was a chiefe cause of the Iewes captivity Ezekiel 20.13 In the contempt of the ministery of whom the Lord hath said Deut. 12.19 Take heed to thy selfe that thou forsake not the Levite as long as thou livest upon the earth Forasmuch as I say they have bin notoriously knowne to offend generally this way besides the loosenesse of their lives in drunkennesse and lasciviousnesse professing outwardly religion having a forme of godlinesse as the Apostle spreaketh 1 Tim. 3.5 but denying the power thereof it is not unlawfull for us to impute all this marvailous severity of God towards them unto these their sins But then I answer secondly that there be two wayes whereby wee may offend greatly in this case First When only for the afflictions that they endure and the judgements of God that we see upon any we judge them guilty of some great sin though we know no sin by them nor can justly taxe their conversation any way As it was in Iobs case This I say is a great sin For it is evident by the scripture that the holiest of all Gods servants have bin most sharpely afflicted Such as of whom the world was not worthy as the Apostle speaketh Hebr. 11 37 38. were stoned and sawne asunder were tempted were slaine with the sword they wandered about in sheep-skins and goat-skins being destitute afflicted and tormented And God doth not alwayes in afflicting his children correct them for sin but he doth it sometimes only to try their faith patience and to make them examples of faith and patience unto others You are in heavinesse saith the Apostle 1 Peter 1.6 7. through manifold temptations that the tryall of your faith being much more precious then gold that perisheth though it be tryed with fire might be found unto praise and honour and glory at the appearing of Iesus Christ. And sometimes he doth it for other causes which he keepeth secret unto himselfe and which the wisest and holiest men under heaven have not beene able to conceive yea this maketh much for his glory that he doth so as we read Prov. 25.2 That the Lord is righteous in all his wayes and holy in all his workes every faithfull man hath ever beene ready to acknowledge Psalme 145.17 Ieremy 12.1 But the wisest and holiest of Gods servants have oft beene astonished at the beholding of his judgements and unable to discerne his meaning in them but have beene constrained in a holy reverence and admiration to cry out as Esa. 45.15 Verily thou art a God that hidest thy selfe And Romanes 11.33 O the depth of the riches both of the wisedome and knowledge of God how unsearchable are his judgements and his wayes past finding out As if he had said His judgements are so deepe and unsearchable that no man is able to found them to find out the ground and reason of them The second way wherby we may much offend in this case is when though we know sins and great sins too in them whom God thus afflicteth we do by reason of the greatnesse and strangenesse of their afflictions judge them to be no better then hypocrites or greater sinners then our selves or other men whom the Lord doth not so plague as he hath done them For we have heard in the Doctrine God doth use to affliâ—t his owne deare children for sin more sharply in this life then he doth any other It was a strange judgement that fell upon old Ely that he should with a fall breake his necke and dye 1 Sam. 4.18 and doubtlesse his sin in bearing too much with his children in their profanesse was the cause of it yet he were a mad-man that would doubt whether he were a good man and dyed in Gods favour for all that or that would thinke he was a greater sinner then any other in Israel because of that So it was a strange judgement that befell the young Prophet 1 Kings 13 24. and certainely his sin was the cause of it And yet the old Prophet by his mourning for him and charging his sons verse â—9 31. that when he dyed they should bury him in his grave declared that he was undoubtedly assured that he was Gods deare child dyed in his favour for all that O take heed therfore of judging of those poore Churches that have so strangely perished or of any other persons to have beene hypocrites and void of true grace or to have bin greater sinners either then our selves because of the miseries that they have endured Take heed of despising or thinking the worse of any for their afflictions and miseries This is a corruption too strong in all men by nature Prov. 14.20 and 19.17 Eccles. 9.15 16. This is the first sin that is taxed and reproved by the Doctrine that we have heard And there be three things that may discover to us both the folly and the wickednesse and danger also of this humour First That God hath expresly said in his word that we may not judge them the greatest sinners that are most afflicted No man saith the holy Ghost Eccl. 9.1 knoweth either love or hatred by all that is before him that is by any outward thing that doth befall men as he expresseth himselfe verse 2. Suppose ye saith our Saviour Luk. 13.2 3. and to shew the certainty and necessity of this truth he repeateth it againe and giveth another instance of it verse 4 â— Suppose yee that those Galileans were sinners above all the Galileans because they endured such things They were murdered by Pilate even while they were sacrificing and serving God a strange judgement and yet heare what Christ saith I tell you Nay As if he should say you may not judge so you sin
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
it is said verse 4 that as the people lift up their voices and wept The second example is that which is mentioned 2 Sam. 1.11 12. When David heard how the Philistines had prevailed and what an overthrow they had given unto Gods people As alas we have heard of a great many overthrowes that within these few yeares Gods people have received from as bad people as ever the Philistines were it is said there that David and all the men that were with him all his souldiers though many of them hated Saul mortally and one would have thought that the cutting off of that wretched man in that battell should have mitigated much their sorrow for the losse of all the rest yet it is said there that David and all the men that were with him rent their clothes and they mourned and wept and fasted for it The third example for this is that of Nehemiah when Hanani and the rest had told him Neh. 1.3 that the remnant that were left of the captivity in the province of Iudaea were in great affliction and reproach and that the walls of Ierusalem were broken downe and the gates thereof were burnt with fire no worse newes then we have often heard of late of many of the Churches of Christ When I heard these words saith he verse 4. I sat downe and wept and mourned certaine daies The fourth and last example is that of the Levites the holy Musicians mentioned Ps. 137. who as they were Church-officers ordained of God for the service of the Temple so did they receive such gifts from God for the discharge of that function as that they did excell in skill all the musicians that have beene in the world Of them we read five remarkable things in that Psalme 1. Verse 1. By the rivers of Babylon they sat downe and wept when they remembred Zion The pleasantnesse of the countrey could not make them forget Zion nor keepe them from griefe nor from weeping when they remembred Zion 2. Verse 2. They hanged up their harps As if the Psalmist had said As great as their skill was they had no mind of musick all that while that they remembred Zion and the miseries she was in 3. Verse 3 4. Though they that carried them captives and were now their masters that had power and authority over them and had heard doubtlesse of their excellent skill that way required mirth of them were earnest with them to use their skill in singing and playing upon their instruments to make them and themselves merry yet could they not get them to sing so much as one of the songs of Zion 4. Verse 5 6. The reason that they give for this If I forget thee ô Ierusalem if I doe not remember thee Marke 1 the change of the number they had spoken all the while before in the plurall number and expressed so the joint affection of them all in this case now they speake in the singular number every man in his owne person so say I and so say I. 2 Marke the reason why they would not obey their masters in this alas saith every one if I should now give my selfe to mirth and musicke it would be an evident signe I remembred not what case Ierusalem is in I had quite forgotten the miseries of Gods Church 5. Lastly Observe in the same verses 4. 5. the imprecation they make against themselves whereby as by an oath and vow they bind themselves from mirth and jollity during the time of Ierusalems misery If I forget thee ô Ierusalem if I doe not remember thee As if they had said one by one If any thing make me forget Ierusalem and her distresses nay if as well as I love mirth and musicke specially this or this kind of mirth or recreation and delight as ill as I could live without it yet if I cannot be content to abridge my selfe of it for Ierusalems sake let some strange curse of God fall upon me And these are certainely two strange judgements that they wish against themselves in this their imprecation 1. Let my right hand forget her cunning 2. Let my tongue cleave to the roofe of my mouth For a Minister whom God hath endued with excellent gifts for his service to have his gifts blasted and taken from him to be strucken dumbe and loose the use of his tongue as Zachary did for a time these are certainely great and strange judgements In all these examples we see beloved how the holy servants of God have beene affected with the afflictions of Ioseph and how they have mourned for them And I doubt not also but you see that we all ought to bee so affected likewise and that we could not choose but be so in some measure if the same spirit were in us that was in them And that you may see they did in this no worke of supererogation I will shew you now which is the second proofe I promised to give you that they did no more the◠they were commanded to do When the Lord had executed a strange judgement but upon two of his servants Nadab and Abihu though the cause why he did it the sinne whereby he was provoked to it was apparant and notorious to all the people yet see what a commandement is given concerning this Levit. 10.6 Let your brethren the whole house of Israel bewaile the burning which the Lord hath kindled That fire was quenched and ended in the death of those two men But the Lord hath now kindled a burning which hath lasted many yeares and burneth still outragiously and hath consumed not two of Gods servants onely but many whole Churches of Christ and ought not then the whole house of Israel all Gods people much more to bewaile such a burning as this which the Lord hath kindled But let us see the reason why this ought to be which is the third proofe of the point which I promised to give you And that is this they that can thus take to heart the miseries of the Church though themselves be in peace may have great comfort in their estate and none but they For first this is a signe that they are true living members of Christs mysticall body If one member suffer saith the Apostle 1 Cor. 12.26 all the members suffer with it he meaneth if they be true living members for a woodden leg or an artificiall eye cānot Say not thou art a member of the Church of England thou art not a member of the Church of France or of Germany or of Bohemiah for all the Churches of the world that professe the same faith and religion are but one body There is one body and on◠spirit saith the Apostle Ephes. 4.4 It is not the distance of place nor the difference of language that can fever us There is neither Iew nor Greek bond nor free saith he Gal 3.28 but we are all one in Christ Iesus I believe one Catholique and Apostolique Church saith the Nicene creed The true Catholique
Church is but one body If thou be not a member of the same body that all those afflicted Churches are certainely thou art no living member of any true Church And how canst thou bee a member of the same body with them if thou have no fellow-feeling of their miseries Secondly This is a singular grace of God and fruit of his spirit that may yeeld us great comfort and which the Lord highly esteemeth of and hath promised to reward when we can find our hearts affected with the miseries of the Church Thus saith the Lord Ier. 31.16 to his people that mourned for the captivity and affliction of his Church refraine thy voice from weeping and thine eyes from teares mourne not immoderatly as they that are without hope for thy worke shall bee rewarded saith the Lord he repeateth this twice in one verse for the undoubted certainty of it Certainely God will not faile to reward this as a singular good worke when hee seeth any of his people mourne in secret for the miseries of his Church I will restore comforts many comforts abundance of comfort to him saith the Lord againe Esa. 57.18 and to his mourners They that have beene partakers with the Church in her sufferings and have mourned for her shall bee partakers also with her in her comforts and none but they Now to make some application of this to our selves Alas how few are there of us to whom these comforts doe belong We heare and talke of the miseries and troubles of the Churches as of a matter that concerneth not us at all We read the Currantoes and listen after this as we do after other newes but are no more affected with it then Merchants use to be when they heare of the casting away of a ship that themselves have no share in No man abateth ought of any of his delights for this matter but we are even as senslesse in this case as if we were rather meere professed enemies to the Churches then their friends and members of the same body with them The King and Haman saith the holy story Est. 3.15 sat downe to drinke when the whole city Shuâ—shan was perplexed We drinke and quaffe we flaunt it out in all kind of bravery we run into all excesse of riot neverthelesse for this that the whole city of Shushan is perplexed that all the Churches of Christ are in so extreame distresse Our long peace and plenty the delights and pleasures of all sorts that we glut our selves withall make us void of all compassion of the miseries of our brethren Like unto those of whom we read Amos 6.6 They drinke wine in bowls and annoint themselves with the chiefe ointments and they are not grieved for the afflictions of Ioseph But marke what followeth in the next words verse 7 8. and tremble at it Therefore now shall they goe captive with the first that goe captive the Lord hath sworne by himselfe saith the Lord the God of hosts I abhorre the excellency of Iacob and hate his palaces therefore will I deliver up the city with all that is therein therefore even because they grieve not nor are affected with the afflictions of Ioseph therefore will I thus plague them In applying of this place to us I cannot say as the old translation without any warrant from the originall readeth it that no man is sorry for the affliction of Ioseph For I nothing doubt but there are in this land many and even among you some that have beene wont sometimes in secret to thinke of and grieve for the afflictions of Ioseph whose eyes with the Prophet Ier 13.17 have sometimes in secret wept sore and run downe with teares because the Lords flock is carried away captive that have sometimes abridged themselves of their lawfull delights even for this cause And blessed be God that hath put it into the heart of the King to proclaime a publique and generall fast to bee kept on fryday next for this cause principally as it hath pleased his Majesty to expresse himselfe in his royall Proclamation that we might altogether professe our sorrow and humiliation for the deplorable condition of all the Churches of Christ. But alas there be few or none in comparison that are at all affected with this matter And if we shall make a shew of keeping a fast for them and bee not at all humbled for them nor touched in heart with a fellow-feeling and griefe for their miseries we shall but play the part of hypocrites be in danger to do them no good at all and our selves much hurt by our fast No temper and disposition of the soule doth so well beseeme us in a fast as sorrow and humiliation Sorrow I say 1. For our own sins 2. For the sins of our own land 3. For the judgements of God present and imminent upon our selves 4. For the Churches of Christ whose case we are to commend to God in our prayers Remember the fearefull sentence of God against that man that shall keepe a fast without this sorrow and humiliation of soule Levit. 23.29 Whatsoever soule it be that shall not be afflicted that same day he shall be cut off from among his people Gods curse will be upon him And to keepe you from this curse to helpe both my selfe and you to this humiliation of soule upon the day of our fast I have thus enlarged my meditations in this point In the other two that remaine I must be the briefer Thirdly We ought in such times as these are not only to informe our selves by the best meanes we can how it fareth with the Churches of Christ and to mourne and grieve for their miseries but also to importune the Lord for them and never to forget them in our prayers unto God Yea that have escaped the sword saith the Lord Ier. 51.50 as blessed be God we have hitherto done stand not still be not idle but doe what you can remember the Lord afarre off and let Ierusalem come into your mind Though we be a great way from them yet may wee not forget them but remember them and put the Lord in mind of them in our prayers continually Yee that are the Lords remembrancers saith the Prophet Esay 62.6 7. For so I read it and so it is in the margine of your Bibles keepe not silence and give him no rest till hee establish and till he make Ierusalem a praise in the earth He hath for many yeares made Ierusalem his poore Churches a reproach and an hissing to the whole world we that are his remembrancers and solicitors as all the faithfull all that have the spirit of prayer are should like the importunate widow in the Gospell give him no rest till hee have established and setled his poore Churches in peace and given them beauty and glory againe even upon earth and in the sight of their enemies Thus did Nehemiah though a great man testifie his compassion of the Churches miseries Nehemiah 1.4 he sat downe and wept
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
unlesse he understand what I say as the Apostle teacheth 1 Cor. 14.16 so neither can I have confideâ—ce to receive any good by mine own prayer unlesse I know I pray according to Gods will as the Apostle saith 1 Iohn 5.14 Therefore hearing is the first duty that is injoined to them that goe into Gods house When thou goest into Gods house saith Solomon Eccl. 5.1 bee more ready to heare then to give the sacrifice of fooles As though he should have said All our prayers and other services we doe to God in his house are but the sacrifice of fooles till we have first by hearing beene instructed how to doe them according to Gods will For God hath no pleasure in fooles as he there saith verse â— hee taketh no pleasure in the prayers or other services that fooles and ignorant sots doe offer unto him Fiftly Our singing of Psalmes pleaseth not God nor can doe us any good unlesse we endeavour to understand what we sing Sing ye praises with understanding saith â—â—avâ—â— Psal 47.7 Sixtly and lastly No man can please God in taking of an oath which is also a part of Gods worship and a duty iâ—joined in the first table but he onely that can doe it with understanding Thou shalt swear in truth in judgement and in righteousnesse saith the Lord Ier. 4 2. As if he should say Though it be never so true that any man sweareth though the oath be taken in righteousnesse and no man wronged by it 〈◊〉 if it be not taken also iâ— judgement with good advisednesse and understanding it is an unlawfull oath Therefore in one of the best oathes that ever was taken wherein men women and children did bind themselves to walke in Gods law Nehemiah 10 28 29. there was care taken that this holy and necessary oath should yet be taken onely of every one having knowledge and having understanding You see then in all these particulars that we must labour to understand what we do in every part of Gods service and that no ordinance of God will do us any good unlesse we use it with understanding The reason of this first branch of the Doctrine is this That as God is a spirit and therefore delighteth in that service that is spirituall The true worâ—â—ippers shall worship the father in spirit and in truth saith our Saviour Ioâ— 4 23 for the father seeketh such to worship him he longeth for such worshippers as worship him with feeling and affection and they that doe not so worship him not in truth are no better then hypocrites So is it not possible to serve God spiritually and with feeling in any part of his worship if wee doe not understand what we doe in it For the devotion and good affections that grow not from knowledge are vaine and of no worth in the sight of God Knowledge is the root and foundation of all holy affections This I pray saith the Apostle Phil. 1 9. that your love may abound yet more and more in knowledge and in all judgement And this shall suffice to have beene spoken of the first branch of the Doctrine David did understand the meaning of the ceremoniall worship and so must we labour to understand what we do in Gods service Now wee must proceed to the second branch of the doctrine and for the plaine and distinct handling of it we must observe these foure things First Every part of Gods worship is spirituall and there is in it both an outward and bodily action done by man and an inward and spirituall worke that is done by the Lord himselfe In these purifications that David here alludeth to man did wash the body and sprinkle with hysope the water blood upon it for the legall purging and cleansing of it and God did wash the soule in the bloud of Christ and sprinkle it upon the consciences of his people So in circumcision man did cut of the fore-skin of the flesh and God did circumcise the heart Deut. 30.6 In baptisme Iohn baptized the body with water as hee saith Matth. 3.11 and God himselfe baptized the soule with the holy Ghost So in the ministery of the word man speaketh to the eare and outward man and God openeth the heart to attend unto that that is taught and beleeve it as we see in the example of Lydia Acts 16.14 Lastly In prayer man worketh and God worketh too The spirit it selfe maketh intercession for us as the Apostle speaketh Rom. 8.26 Secondly The Lord hath bound himselfe by promise to his people that hee will thus accompany his owne ordinances and worke with them in their hearts God will worke with us in every part of his worship he will doe his part if we doe ours This promise God made concerning that worship of his which he ordained under the law Exod. 20.24 In all places where I record my name where I establish my publique worship I will come unto thee and I will blesse thee saith the Lord to his people And this promise he hath likewise made concerning his worship under the Gospell Matth. 28.19 20. Goe and teach all nations baptizing them c. preach my word administer my sacraments and loe I am with you alwayes even unto the end of the world Where men do their parts in the use of any of his ordinances God will not faile to doe his part also Thirdly Whatsoever man can do in Gods worship is nothing worth unlesse God worke with it All the outward parts of Gods worship are indeed great helps to us and the least of them as we heard the last day may not be neglected by us for they are the meanes and instruments that God hath sanctified and appointed to worke by in our hearts But if God withdraw his hand and refuse to worke by them they can do us no good at all no more then the best toole that is in the world can if the workemâ—n doe not put to his hand I have planted saith Paul 1 Cor. 3.6 7. and Apollo watered but God gave the increase so then neither is he that planted any thing neither he that watered but God that giveth the increase And verse 9. Wee are labourers together with God ye are Gods husbandry ye are Gods building And that which the Prophet speaketh of the materiall building Psalme 127.1 may much more truly be said in this case Except the Lord build the house they labour in vaine that build it All that the best man can do in Gods worship is nothing worth unlesse God do his part if he worke not with him The inward vertue and power that God by his blessing and worke doth give unto it is the very life and soule of every part of Gods worship without it it is no better then a dead and loathsome carkasse The kingdome of God saith the Apostle speaking of preaching a chiefe part of Gods outward worship 1 Cor. 5 20 is not in word but in power As if he had said That is the right
are they the better for it Wherein are they better then other men And alas what shall we say to these men How can wee deny but that this is most true that they say Onely let our selves take notice of the true cause of this surely the Lord doth not his worke in these exercises of religion that men doe use the Lord with-draweth himselfe from his ordinances and then all is in vaine that man is able to doe The Lords glorious presence which was wount to dwell in his sanctuary to accompany his owne ordinances and to worke with them is now departed not from his sanctuary onely but from the City too as once the Prophet in a vision saw it doe Ezekiel 11.23 This reason the Prophet rendereth Esa. 53.1 Who hath beleeved our report and to whom is the arme of the Lord revealed Few or none doe profit by the ministery of the word because the Lord sheweth not his power in it he worketh not with it And why doth not the Lord his worke in his owne ordinance Surely as for other our sins so for these among the rest First Because of the sin that aboundeth in these times and even among them that enjoy Gods ordinances and frequent them most This was that that caused the Lord of old to leave his Sanctuary Sonne of man saith the Lord to his Prophet Exekiel 8.6 seest thou what they doe even the great abominations that the house of Israel committeth here that I should goe farre from my sanctuary If hee see any fi lt by thing in thee hee will turne away from thee saith Moses Deut. 23.14 Can two walke together saith the Prophet Amos 3.3 unlesse they be agreed Is it any wonder that God joyneth not with many of you in any of his ordinances worketh not with you in them blesseth them not unto you while you live as you doe Nay is it any wonder if God withdraw himselfe from the Sanctuary it selfe from our whole engregregations for the whoredoms and drunkennesse and oathes that breake out amongst us and of which we every one stand much more guilty in his sight then the whole congregation of Israel was of the sinne of one Achan Ioshua 7.11 12. Secondly The second cause why the Lord with-draweth himselfe from his owne ordinances and doth not his part in them is because we doe not ours Wee use to serve him by the halves Whereas hee requireth in every part of his worship the service of our soule and spirit as much yea much more then of our bodies and that as David doth in the duty of thankesgiving call upon his soule Psalme 103.1 2. Blesse the Lord ô my soule and all that is within me blesse his holy name and againe Blesse the Lord ô my soule so wee should doe in every ordinance of God wee use to give to the Lord the service of our lip or eare or knee or body onely And is it any wonder if the Lord withdraw himselfe from us and refuse to joyne with us in these services wherein as our Saviour complained of the hypocrites of his time Matth. 15.8 we draw nigh to him with our mouth and honour him with our lips but our heart is farre from him A third and last cause may be this that we rest too much upon and blesse our selves in the excellency of the meanes that wee doe enjoy and make an idol of them as they of Lystra you know did of Paul and Barnabas Actes 14 11 13. and never seeke to God that hee would inwardly worke with his ordinances in us we care not for that And even to this that may bee applyed which the Apostle speaketh of every naturall man Rom. 3.11 There is none that understandeth there is none that seeketh after God And that this will much provoke God to see his glory given to his instrument that ascribed to the meanes which belongeth to him you may perceive by that feare and indignation that Paul and Barnabas did expresse when they saw them of Lystra offend this way Acts 14.14 Lecture CXVI On Psalme 51.6 Aprill 28. 1628. FOlloweth the second use of the Doctrine namely the use of exhortation and that is double according to the two severall branches of the Doctrine For first If no duty we performe to God in his worship can please him nor doe us any good unlesse it bee done with understanding therefore wee must bee exhorted that if wee desire to bee saved wee would make this our first care and endeavour to get knowledge With all thy getting saith the wisedome of God Prov 4 7. with all thy possessions whatsoever it cost thee get understanding And that for this cause chiefly because till a man by catechising and preaching of the word be brought unto knowledge all his prayers and other services he doth to God are in Gods account no better then the sacrifice of a foole as you heard the last day out of Eccl. 5.1 He that said to his people even under the law Hosea 6.6 I desire knowledge more then your burnt offerings As if he had said I was ever of that mind even when I did most straitly command the offring of sacrifices and seemed most pleased and delighted with them he will much more say to us that live under the Gospel I desire knowledge more then your prayers more then your comming to the Communion or any other service you can doe unto me Certainely most men do not beleeve this And that appeareth in three things that may be observed in the dispositions and humours of men First All men hold themselves bound to serve God all men thinke they sin that doe not use to pray but few or none hold themselves bound to use the meanes to get knowledge they are grossely ignorant and desire to continue so Of the most people in our congregations the Lord may justly take up that complaint which hee made of Israell a little before the captivitie Ieremy 4.22 My people for so they professe and hold themselves to be is foolish they have not knowne me they are sottish children and they have no understanding they are wise to doe evill but to do good they have no knowledge Secondly For other of Gods ordinances they will seeke to Gods ministers and crave their helpe If they have a child borne they will seeke to the minister to have it baptized but they will never seeke to the minister nor crave his helpe for the catechising and instructing of their children when they come to yeares of capacity they make no hast they shew no forwardnesse in that at all So they seeme to make great conscience of comming to the Communion and thinke they were undone if they should not receive it once a yeare but for hearing of the word they care not at all it would be no trouble at all unto them to want that Ye fooles and blind saith our Saviour to the ignorant and superstitious Pharisees Mat. 23 19. whether is greater the gift or the altar that
ordinarily diligently and shall not understand as if hee had said you shall bee never the better for it and seeing yee shall see you shall have all the helpe your eye can yeeld you to bring you to grace as you know that not onely in the workes of God but in the sacrament also the Lord hath appointed our eye to bee a great helpe to our faith but you shall not perceive The like is also said of a prayer Esay 1.15 When yee make many prayers I will not heare you Secondly As in all other the meanes of our comfort in this life this is the maine ground of our joy to find that the Lord is with us in them David behaved himselfe wisely in all his wayes saith the holy Ghost 1 Sam. 18.14 and the Lord was with him So it is said of Ioseph Gen. 39 20.21 that he was cast into prison but the Lord was with Ioseph As if hee had said Ioseph was a happy and a comfortable man even in prison because the Lord was with him So it is specially a maine ground of comfort to us when we can find God is with us in his worship prospering and blessing that unto us when we can say of every service we have done unto God of every part of his worship that we have performed as the Church doth Esa. 26.12 Lord thou wilt ordaine peace for us for thou also hast wrought all our works in us Thirdly If we profit not by Gods ordinances we make our selves guilty of an hainous sin even of taking Gods name in vaine For what is it to take Gods name in vaine if this be not when we ordinarily read and heare his word and receive his sacraments and use to pray and all in vaine receive no profit are never the better for it And certainly God will not hold them guiltlesse that take his name in vaine Exod. 20.7 Fourthly and lastly If God be not present if he worke not with his ordinances in us in mercy he will bee present and worke with them in us in judgement If we be not the better for them certainly wee shall be the worse for them where Gods ordinances prove not a savour of life they will prove a savour of death 2 Cor. 2.16 See an experience of this in Iohn 13.27 After the sop and that was after hee had communicated with Christ in the passeover Satan entred into Iudas And would to God wee had not dayly examples of this every where In which respect the Apostle biddeth the Corinthians take heed 1 Cor. 11.34 that when they came to receive the Communion they came not together unto condemnation Now if you would know the meanes how wee may obtaine this that God may be with us and worke with us in all his ordinances making them effectuall in us to those ends hee hath ordained them for they are foure principally First Wee must performe every duty of Gods worship with feare least we should by our loose and carelesse performance of it offend God and loose that we come for misse of his blessing in it Serve the Lord with feare saith the Prophet Psalme 2.11 That which our Saviour saith of one of Gods ordinances Luke 8.18 Take heed how yee heare may bee said to us likewise of every other duty in Gods worship take heed how ye receive and how you pray and how you read the word also You have heard in the motives just cause we have to doe so Let us have grace whereby wee may serve God acceptably saith the Apostle Heb. 12.28 29. And how is that with reverence and godly feare For our God is a consuming fire saith he As if he had said We can never serve God acceptably unlesse we doe it in an high reverence of his glorious greatnesse and of his ordinances and with feare of offending him by our loose and carelesse performance of it Secondly If we would have God to joyne with us in his ordinances and to doe his worke in our hearts by them we must strive to come to them in more humilitie and sense of our owne unworthinesse The Lord is â—igh to them that are of a broken heart saith David Psalme 34.18 This is said to be one of the maine duties that God requireth of all his people Micah 6.8 To walke humbly with thy God There is no hope that he will walke with us converse with us joyne and worke with us in his service unlesse we walke humbly with him See an example of this in Paul he was a man that God did marvellously assist and worke with in his ministery see the reason of it Act. 20.19 He served the Lord with all humility of mind and with many teares Thirdly If we would have God to worke with us and blesse his ordinances unto us we must come to them in repentance casting of every known sin before we approach unto God with a full resolution never to take it up againe The necessity of this the Lord taught his people under the law by this ceremony Exod. 30.20 When Aaron and his sons goe into the tabernacle of the congregation they shall wash with water that they dye not And as the Lord intended by that ceremony to teach us that are his ministers how dangerous a thing it is for us to meddle with the service of God till wee have sanctified and cleansed our selves from all our filthinesse both of flesh and spirit so hath hee taught all his people that it is no lesse dangerous for them to come before him in any part of his worship being yet in our sinnes See this in the extraordinary worship of God Sanctifie a fast sanctifie the Congregation saith the Prophet Ioel 2.15 16. The people of God are not fit to keepe a fast we cannot expect that the day of our fast will proove a day of atonement betweene God and us unlesse wee bee carefull before our fast to sanctifie our selves to search out and purge our selves from all our knowne sins See this also in ordinary duties of Gods worship 1. For the Sacrament It is evident by Hezechiahs prayer 2 Chron. 30.19 1. that God commanded all his people to cleanse themselves according to the purification of the sanctuary before they did presume to receive the passeover 2. That God was offended with the people there that neglected this for he prayeth that God would not lay that sin to their charge and upon his prayer God healed them And in obedience to that law it is said Iohn 11 55. that in Christs time many went out of the country up to Ierusalem before the passeover to purifie themselves And our Saviour after the passeover before he celebrated the Sacrament of his body and bloud with his disciples washed their feete as wee read Iohn 13.5 And those bodily purifications and washings did signifie certainly the purging and cleansing of the soule from sinne by the bloud and spirit of Christ. No man may hope to receive any good by the
cause to judge that thou art still in thy sins as the Apostle speaketh 1 Cor. 15.17 And consequently that thou art under the curse of God He that beleeveth not the son saith our Saviour himselfe Iâ—h 3.36 that is on the son as is plaine by the beginning of the verse shall not see life but the wrath of God abideth on him Secondly Till thou know Christ is thine thou canst have no hope of mercy from God in any distresse but though thou bee jocund and joviall now in thy health and prosperity and gloryest much in God and in his mercy as many a vile wretch hath done Thou makest thy boast of God saith the Apostle Rom. 2.17 of the Iew that had no part in Christ but hated and blasphemed him and the Prophet Mic. 3.11 saith of many most lewd men that they leaned upon the Lord yet when some sharpe and bitter affliction shall awaken thy conscience thou canst have no hope no comfort in God thou wilt find nothing but terrrour in thinking of him I remembred God and was troubled saith the Prophet Psal. 77.3 And if it were so with that holy man whom Christ had but withdrawne himselfe from for a time and who had this helpe to recover himselfe by he could consider his former estate and call to remembrance his songs in the night as he saith ver 5. and what will thy case be that never hadst any assurance that Christ is thine Thirdly Till thou know that Christ is thine and thou art one of them that hee did undertake for thou canst have no assurance of any blessing from God spirituall or corporall For all the promises of God in Christ they are yea and in him they are Amen that is sure and certaine as the Apostle speaketh 2 Cor. 1.20 They that are not in Christ have no promise of God for any thing The Lord hath made Christ his steward and put all his goods into his hand All things are delivered to me of my father saith he Mat. 11.27 Nothing can come to us but through him Nay God hath made him heire of all things saith the Apostle Heb. 1.2 All things are his owne and therefore we can have nothing but from and through him Fourthly and lastly Till thou knowest that thou art in Christ and one of those that hee did undertake for though thou dost possesse any blessing of God in never so great a measure yet canst thou not enjoy them nor have any sound comfort in them for thou canst have no assurance that they are given thee in mercy and in love And that is it that giveth the sweet rellish to all Gods blessings when a man can say of them as Iacob doth of his children Genesis 33.5 These are the children which God hath graciously given thy servant And as David doth 2 Samuel 22.20 Hee delivered mee because hee delighted in mee Then are Gods blessings sweet to us indeed when wee can rellish Gods loue in them when the heart is perswaded God hath given us them in love Alas wee know God hath powred his blessings abundantly upon many men not in love but in much wrath I gave them a King in mine anger saith the Lord Hos. 13.11 Hee gave them their owne desire saith the Prophet of rhe rebellious Israelites that perished in the wildernesse Psalme 78.29 31. but while the meat was yet in their mouthes the wrath of God came upon them they had the blessing but they had it with Gods curse and vengeance And had they not better have beene without it then to have had it so I will curse your blessings saith the Lord Mal. 2.2 And surely the great hurt which many receive even by Gods blessings which they have The prosperity of fooles shall destroy them saith Solomon Prov. 1.32 proveth evidently that God cast them upon them in wrath rather then in love And a man were better to be without them then to have them without his love And no man can be assured God giveth him any thing in love till he be in Christ. For it is he onely that hath reconciled us to God and made him our friend as the Apostle teacheth us Rom. 5.10 These points if we could rightly weigh them will bee Motives strong enough to every one of us to seeke to make this sure to our selves that Christ is ours that we are of the number of those that hee did undertake for But what needeth all this may some say I thanke God I doe verily beleeve t' is already and am confident in this that Christ is my Saviour he undertook for me he died for me And who but an Infidell and a beast will doubt of this seeing the Scripture saith expressely he died for all mankind Iohn Baptist calleth him Ioh. 1.29 The lambe of God that taketh away the sin of the world And the Apostle Iohn 1 Ioh. 2.2 saith he is the propitiation for our sins and not for ours only but for the sins of the whole world And the Apostle Paul expresseth this plainely by an excellent comparison Rom. 5.18 As by the offence of one judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon all men unto justification of life But for answer unto these men I shall not need to enter into the controversie which hath much troubled the Church whether Christ died for all men or whether the Lord in sending his sonne into the world intended that all men should have benefit by him But this I say wherein we all agree and of which there is no controversie and which is as much as need be said for the purpose we have now in hand that certainly all men shall not have benefit by him he hath not made all mens peace with God he hath not undertaken for all men in particular nor satisfied Gods justice for them his death is not effectuall for all men No no beloved be not deceived with this conceit but know First There is now and ever hath beene a world of men that shall have no benefit by him at all I pray for them saith he himselfe Iohn 17.9 I pray not for the world Secondly There are now and ever have beene many even of those that have professed faith in Christ that have beene most confident in this that he is their Saviour he died for them that yet shall have no benefit by him at all Not every one that saith unto me Lord Lord saith he Mat. 7.21 23. he bringeth them in doubling that word to expresse their earnestnesse of affection and confidence that they have in him shall enter into the kingdome of heaven Many will say unto me Lord Lord and then then in that dreadfull day when they shall have most need of me they shall find they were miserably deceived then will I professe unto them I never knew you depart from me avaunt ye wretches fie upon you out of my sight I cannot abide you O beloved let every
to the man that had the palsey Matth. 9 2 Sonne be of good comfort thy sinnes are forgiven thee thou shalt be saved Why so Because he hath Gods written Word to assure him of it Els how can any particular man be assured certitudine fidei that his body shall rise againe at the last day as every Papist as well as every Protestant professeth that he is Hath he any Word of God to assure him by name that his body shall rise againe No but because God in his Word hath said Ioh. 5.28.29 that all that are dead good and bad shall rise at the last day and come unto judgement therefore every true Christian doth as undoubtedly believe it as if God had named him in his Word as he did Iosiah and Cyrus long before they were borne and said unto him thy body shall rise againe at the last day But then it is objected secondly That he that is so qualified as is mentined in these foure places that I have alledged shall indeed be certainly saved but who can be assured that he is so qualified that he hath truly repented that he truly loveth God and his children that he truly believeth in Christ Specially how can he be assured of that by the Word of God The heart of man we know is deceitfull as the Prophet speaketh Ieremie 17.9 And experience prooveth that many that seemed to have truly repented and believed have by their falling away declared that it was nothing so Two answers I have to give unto this First That though many have deceived themselves in this point yet it is evident by the Scriptures that a true Christian may be assured he hath all these foure graces in him in truth and sinceritie Hezekiah was undoubtedly assured that his life was truly reformed that he had truly repented or els he could not have said as he did in his extreamâ—â—ffliction Esa. 38.3 Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Peter was undoubtedly assured and that even in the time of the great dejectednesse of his spirit that he loved the Lord in truth or els he would never have said as he did Iohn 21.17 Lord thou knowest all things thou knowest that I love thee The faithfull in whose name the Apostle speaketh 1 Iohn 3.14 were undoubtedly assured that they do truly love the children of God or els they could not have said as they did there By this we know that we are translated from death to life because we love the brethren The poore man whose child was possessed was undoubtedly assured that he had true faith or els he could never have said as hee did to the Lord himselfe Marke 9.24 even then when he was so humbled in the sense of his owne infidelity Lord I doe believe helpe thou mâ—ne unbeliefe In a word All that have true grace in them may undoubtedly know they have it in them in truth for the Spirit of God is given to that end principally to give them a comfortable assurance that they are in the state of grace We have received not the spirit of the world saith the Apostle 1 Cor. 2.12 but the spirit that is of God that we might know the things that are freely given us of God Secondly A man may be assured by the word that he hath these graces in him in truth and sincerity so as he cannot be deceived in them because the word cannot deceive him For as God gave Moses in the mount a patterne according to which he would have all things made in the Tabernacle See saith he that thou make all things according to the patterne shewed to thee in the mount Hebr. 8.5 so that when he viewed the worke and saw all was done according to that patterne he was sure they had done right and blessed them as we read Exod. 39 43. So hath the Lord given us a patterne in his Word according to which he would have everything in his spirituall Tabernacle saith repentance love obedience to be wrought And if a man can find that that grace that he hath is according to this patterne as if the fault be not in himselfe if he will take paines to view the worke well as Moses did he may Let every man prove his owne worke saith the Apostle Gal. 6.4 and then shall he have rejoycing in himselfe alone and not in another then may he be sure it is right then shall he certainly be blessed of God as Bezaliel and Abâ—liab were of Moses when all that they had done was found to be according to the patterne that was given in the mount And thus you have seene that all true assurance of salvation is grounded upon the Word of God and upon it alone Let us now make some application of this second signe in two points unto our selves and examine our owne assurance by it First canst thou prove by the Word of God that thou art in the state of salvation Then art thou an happy man If thou canst norâ— how confident soever thou seemest to be thou wilt find one day that thy state is not good For 1. Thou hast cause to distrust thy assurance that it is not sound No mans private spirit is to be trusted in this case He that trusteth in his owne heart is a foole saith Solomon Pro. 28.26 Gods Spirit must witnesse with our spirits that we are his children as the Apostle speaketh Rom. 8.16 or els we can never be sure of it And Gods Spirit giveth no testimony as we have heard but according to the Word so that no man can have any sound comfort in the assurance he seemeth to have of Gods favour unlesse he have the Word of God to confirme it unto him In God will I praise his Word saith David Psal 6.10 11. in the Lord will I praise his Word In God have I put my trust As if he had said I thank God for his Word for that is the onely ground of my comfort of all that trust and confidence I have in him of all that assurance that I have of his favour in Christ. 2. Thou must looke to have thy evidence questioned one day He that desired to have the Apostles in fingering as our Saviour telleth them Luke 22.31 that he might sift them as wheat be sure will deale with thee also in this kind one day And nothing will be able to convince him to stop his mouth and beat him from thee but the word onely That is the onely sword of the spirit as the Apostle calleth it Ephes. 6.17 That is the onely weapon whereby Christ our Captaine did fight against him and overcome him Matth. 4.4 7 10. And if thou canst be able to alledge the Word for thy assurance and claime to heaven to prove by the Word that thy faith thy repentance thy love is sincere then shalt thou be able to overcome â—im
unfruitfull in the knowledge of our Lord Iesus Christ as the Apostle speaketh 2 Pet. 1.8 They say they know him to be their Lord and Saviour but this knowledge is no way effectuall in them to the reformation either of their hearts or lives Nay this their assurance hath wrought in them quite contrary effects unto those that I have proved unto you to be the kindly fruits of that assurance which the spirit of God worketh in the heart of any man Nothing doth so evidently discover the falshood of this their assurance as the fruits that it doth produce in them In which respects a man may fitly say of them as our Saviour doth of the false Prophets Matth. 7.20 By their fruits yee shall know them This will the better appeare if the confidence of these men be examined particularly according to those six severall effects of true assurance which we have heard of First Though they say they are assured that Christ so dearely loved them as that he shed his most precious bloud for their sinnes yet the knowledge of this love of God to them never made them to mourne or bee troubled in themselves ever a whit the more for their sinnes Nay this very thing maketh them go merrily away with them all and keepeth them from being grieved or troubled for any sinne that ever they committed because they say they know that Christ shed his bloud for their sins hath made their peace with God Seeing Christs soule was heavy Mat. 26.38 to the death for my sins saith he what need I be heavy for them my selfe Thus turning the grace of God into lasciviousnes as the Apostle speaketh Iude 4. As if he should say The very knowledge of this marvellous grace and mercy of God maketh them so lascivious as they are maketh them so joviall in their sins so void of all remorse and sorrow for sin as they are Secondly They are not the more fearefull to offend God in any thing because of his goodnesse towards them which they say they are so sure of nay this very thing maketh them bold to commit any sinne because the devill hath perswaded them as he would faine have perswaded our blessed Saviour Mat. 4.6 that though they do cast themselves headlong into any sin yet Gods mercy and love to them is such as hee will never suffer them to perish by it Tush saith hee I know God will give mee grace to repent of it before I dye and therefore what need I be so scrupulous or fearefull to enjoy the pleasure or profit of this sinne Hee besseth himselfe in his owne heart as Moses speaketh Deut. 29.19 saying I shall have peace though I walke in the imagination of my heart Thirdly They say they have tasted that the Lord is gracious and that they would not loose the sweetnesse and comfort of the assurance they have of Gods love and of their salvation for all the world and yet they love the word never the better for this Nay this is the very cause why they care not for the word have no desire to it no delight in it because they are sure enough already of their salvation and that Christ dyed for their sins They are like unto that faction in Corinth of whom the Apostle speaketh 1 Cor. 1.12 that gloried they were neither followers of Paul nor of Apollo nor of Cephas but of Christ onely They did so depend upon Christ that they cared for never a preacher in the world nor regarded to heare them Fourthly Though they speake and glory much of the Lords mercy and loving kindnes and though they be such as seeme to beare some love to his word to heare it gladly yet they practise nothing that they heare the assurance they have of Gods love maketh them never a whit the more carefull to walke in his truth Yea this very thing maketh them carelesse of doing or practising any thing they heare because they know that they are not under the law but under grace as Paul bringeth in wicked men objecting Rom. 6.15 Because they know Christ dyed for their sins and that we must not be saved by our works but by faith in him onely therefore they thinke it folly in them to be precise in their practise or to doe any good works at all Fiftly They say they are the Lords and have received his spirit which witnesseth with their spirits that they are his children that the Lord hath set his seale and marke upon them though there is no such thing to be seene upon their foreheads which is the place we have heard God setteth his seale upon None that live by them behold them daily converse with them can discerne any grace in them at all Nay men hold it now a dayes an high point of wisedome to conceale their love to religion to shun carefully every thing that may cause them to be noted for it They had rather bee counted any thing then a strict Christian they hold it no advantage no honour at all to have Gods seale on their foreheads but a matter of disgrace rather And yet these men are confident for all that that Christs bloud was shed for them that Gods spirit hath sprinkled it upon them though he have not set Gods marke upon their foreheads yet he hath set it upon their hearts certainly But if no man be so unwise as to light a candle and set it under a bushell as our Saviour speaketh Mat. 5.15 shall we thinke that the most wise God will set the light of his grace so in any mans heart as that none that are in the house with him are able to discerne it Sixtly and lastly They say confidently the Lord is their father and they are his children yet have they no care at all to honour God or to advance his glory any way If I be your father saith the Lord Malachi 1.6 where is mine honour Such as are by the spirit of adoption assured indeed that God is their father cannot but desire with all their hearts to honour him what they may Ye are bought with a price saith the Apostle 1 Cor. 6.20 therefore glorifie God in your body and in your spirit which are Gods And they that know indeed that they are not their own as the Apostle there saith but bought with such a price cannot choose but endeavour to do so Whether we live saith he Rom. 14.8 we live unto the Lord or whether we die we die unto the Lord whether we live therefore or die we are the Lords He that liveth so as God hath honour by his life and he that dyeth so as that God hath honour by his death may be sure he is the Lords and none but he And surely this proveth demonstratively that most men whatsoever they pretend have no true assurance that they are the Lords because it is neither any trouble at all to them to see God dishonoured by others neither have they any care at all to gaine any
worke done within us I will put my spirit within you saith the Lord Ezek. 36.27 and the kingdome of God is within you saith our Saviour Luke 17 21. So are we by the spirit of God made agents in it our selves Let us cleanse our selves saith the Apostle 2 Cor. 7.1 from all filthinesse of the flesh and spirit and finish our sanctification in the feare of God But that cleansing from sinne which is wrought by the bloud of Christ in our justification as it is a worke done without us and for us by Christ with his father he by the merit of his bloud wipeth all our sinnes out of his fathers debt-booke so as none of them shall ever be imputed to us nor wee called to account for them so are wee no agents in it at all our selves but this worke is wholly ascribed unto Christ alone Hee washed us from our sinnes saith the Apostle Rev. 15. in his owne bloud And though we be oft said in Scripture to be justified by faith which is a grace inherent in us and an act of our understanding and will yet is not that to be understood so as if our faith had any hand at all in the washing from our sinnes or procuring our pardon of God but because faith receiveth and accepteth this our pardon which Christ onely hath purchased applyeth it unto us and resteth in it therefore and for no other cause is our faith said to justifie us in the sight of God Secondly The cleansing from sinne which is wrought by the spirit of God in our sanctification is not wrought in the same measure and degree in all true beleevers A man may be a true beleever and truly sanctified too and yet come farre short of some other of Gods people that he knoweth in the measure and degree of knowledge faith patience mortification and such like graces of Gods holy spirit Nehemiah saith of his brother Hanani Neb. 7.2 that hee feared God above many And of Iob the Lord himselfe saith Iob 1.8 that there was none like him upon earth a perfect and an upright man one that feared God and eschewed evill His three friends that came to visit him Eliphaz Zophar and Bildad were all good men doubtlesse and so was Elih◠especially they all feared God and eschewed evill they were upright hearted men but they came all farre short of Iob in grace and piety Yea it is strange to see what a distance God putteth betweene his faithfull servants this way how great a measure of sanctifying grace he giveth to some of them and how little unto other some Some of Gods good ground as our Saviour teacheth us Mat. 13.23 bringeth forth an hundred fold and some but sixty and some but thirty fold and yet all good ground too A point which if it were well understood would much abate that veine of bitter censuring which so much aboundeth in these daies But on the other side The cleansing from sin that is wrought by the bloud of Christ in our justification is equally vouchsafed unto every true beleever without any difference at all Every one hath as free and large a pardon and is as fully discharged from all his sins as any other every one is as perfectly righteous in the sight of God as any other is So saith the Apostle Rom. 3.22 The righteousnesse of God which is by faith of Iesus Christ that is by that faith which is reposed in Iesus Christ is unto all and upon all that beleeve for there is no difference Mary Magdalen that had beene a notorious harlot after that once she had truly repented and became a true beleever had all her sinnes as fully forgiven her and was as righteous every whit in Gods sight as the greatest Saint and the penitent theefe that died with Christ upon the Crosse as either Peter or any other of the elect Apostles was In which respect the Apostle saith of all the faithfull to whom he wrote 2 Pet. 1.1 that they had obtained the like precious saith with himselfe and the rest of the Apostles His meaning is not that every true beleever had obtained the like measure and degree of faith that he and his fellow Apostles had but that that faith they had being true how weake soever it was was every whit as precious as much worth to them would do them as much good in respect of the perfect righteousnesse which it did apprehend and apply unto them in which respect only he calleth their faith precious as appeareth plainly in his next words Through the righteousnesse of God saith he and of our Saviour Iesus Christ in this respect I say he saith the faith of the poorest and weakest Christian was every whit as precious as his own or any other mans could be The third difference betweene that cleansing we have from sin by our sanctification and that we have by our justification is this The first is wrought in us by the spirit of God not all at once but by degrees In which respect our sanctification is compared to the light Pro. 4.18 that shineth more and more unto the perfect day And Eph. 4.16 to the body of a man which groweth and increaseth in stature and strength till it be come to the full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perfection of it So the Apostle saith 2 Cor. 3.18 that we are changed into the image of God from glory to glory that is from one degree of holinesse to another even as by the spirit of the Lord. Insomuch as the man that standeth at a stay and groweth not in grace hath just cause to suspect that the spirit of God hath not yet sanctified him nor wrought any truth of grace in him The righteous shall grow saith the Prophet Psal. 92.12 like a Cedar in Lebanon And he that hath cleane hands whom the spirit of God doth cleanse and sanctifie saith Iob 17.9 shall be stronger and stronger But on the other side The cleansing that is wrought by the bloud of Christ in our justification is all done at once it never groweth and increaseth at all but is every whit as much at our first ingrafting into Christ by faith as it is ever after Our faith indeed whereby wee doe apprehend it our sense and assurance of it likewise is not perfected at once but groweth and increaseth as our sanctification doth The righteousnesse of God that whereby wee stand just and righteous in the sight of God saith the Apostle Romanes 1.17 is revealed and made knowne to our hearts from faith to faith that is by such a faith as groweth and increaseth from one degree unto another But the worke of our justification is done all at once Therefore Baptisme is said to seale unto us the forgivenesse and washing away of all our sinnes not originall onely but actuall also Arise and bee baptized saith Ananias to Paul Acts 22.16 and wash away thy sinnes that is all thy sinnes as Paul himselfe expoundeth it Col. 2.12 13. Which is also
it than ever could be in the tenderest hearted mother in the world Can a woman saith the Lord Esa. 49.15 forget her sucking child that she should not have compassion on the sonne of her wombe Yea they mâ—y forget yet will not I forget thee Yea he not onely loatheth them not for that sin that remaineth in them but delighteth and taketh pleasure in them neverthelesse for all that The Lord taketh pleasure saith David Psal. 147.11 in them that feare him in those that hope in his mercy Fiftly and lastly This pardon shall never be cancelled and revoked the Lord when he hath granted it will never call it in againe Of this mercy it is said Hos. 13.14 Repentance is hid from mine eyes Whom he hath once â—ustified and received into his favour he will never reckon with them againe nor reverse his pardon He forsâ—â—eth not his Saints saith David Psal. 37.28 they are preserved for ever In which respect the Apostle Heb. 13.20 calletâ— Christs bloud the bloud of the everlasting covenant The righteousnesse we have by Christ is an everlasting righteousnesse Dan. 9.24 And from hence it is even from the consideration of this largenesse and fulnesse of their pardon and how perfect the worke of their justification is that the faithfull have borne themselves and rested much more upon their justificatioâ— than upon their sanctification as you may see in these three points First They have placed their happinesse in this and not in any inherent grace that was in them as the Apoâ—tle teacâ—eth Rom. 4.6 8. David thus describeth saith he the blessednesse of the man to whom the Lord imputeth righteousnesse without works saying Blessed are they whose iniquities â—â—e forgiven c. Secondly They have also grounded their peace of conscience their spirituall joy their glorying and boasting in their owne estate not so much upon their sanctification or any goodnesse they found wrought in themselves which they knew was weake and unperfect subject to many changes and alterations as upon their justification by the righteousnesse of Christ imputed to them which they knew was most perfect and unreversible Being justified by faith saith the Apostle Rom. 5.1 3. we have peace with God through our Lord Iesus Christ yeâ— we are not onely at peace but we rejoyce also and are chearefull and comfortable in hope of the glory of God yea we glory also in our estate even in tribulations as you know Paul did when he was in chaines Acts 26. â—9 Thirdly and lastly They have so borne themselves upon the assurance and comfort of their justification and pardon as they have been able to lift up their faces unto God and to go to him in their prayers with a holy boldnesse as it is strange to see what boldnesse and familiarity both David and other of Gods servants have expressed this way By him we have boldnesse saith the Apostle Eph. 3.12 and accesse with confidence and boldnesse through faith in him Now the reasons and grounds of this Doctrine are three principally First Why doth not the Lord impute unto the faithfull any of their sinnes Why doth he not account nor esteeme of them as sinners that are sinners indeed Surely because he fully imputed all their sinnes with all the foule circumstances of them unto Christ their Surety The Lord laid upon him saith the Prophet Esa. 53.6 the iniquities of us all He made him to be sinne for us saith the Apostle 2 Cor. 5.31 who knew no sinne that we might be made the righteousnesse of God in him Secondly How is it possible that the soule of any so foule a sinner as David was should be made so cleane in Gods eye as no one spot should remaine in it Surely because the bloud of Christ was the bloud of such a person as was God aswell as man God purchased us saith the Apostle Acts 20.28 with his bloud And therefore was of infinite merit and virtue sufficient and more than sufficient perfectly to cleanse the fowlest soule It is therefore compared by the Prophet Zach. 13.1 not to a cisterne or poole that may be drawne dry but to a fountain opened to all Gods people for sinne and for uncleannesse With him is plenteous redemption saith the Prophet Psal. 130.7 The ransome that hee paid was enough and enough againe to satisfie Gods justice for all our sinnes Thirdly and lastly But how is it possible will you say that the soule of any so fowle a sinner as David here was a filthy adulterer a murderer should ever become in Gods sight not onely cleane but whiter than the snow beautifull and glorious in the eyes of God Surely because to whomsoever the Lord doth give for Christs sake the pardon of his sinnes which is the first part of our justification to him he doth also impute the righteousnesse of Christ which is the second part of our justification before God Thus David describeth saith the Apostle Rom. 4.6 7. the blessednesse of the man to whom the Lord imputeth righteousnesse without works saying Blessed are they whose iniquities are forgiven and whose sinnes are covered To whom the Lord forgiveth his sinnes to him he doth impute righteousnesse also Take away the filthy garments from him saith the Lord of Iehoshuah Zach. 3.4 and be said unto him behold I have caused thine iniquity to passe from thee and I will cloath thee with change of raiment And what was that change of raiment Surely the perfect and more than sufficiently meritorious obedience and righteousnesse of the Lord Iesus which God doth impute unto us In which respect also we are said by justifying faith to put on the Lord Iesus Rom. 13.14 Gal. 3.27 and to be cloathed with him as with a garment And no marvell if being so apparelled we appeare whiter than the snow beautifull and glorious in the sight of God To her that is to the Spouse and Church of Christ saith the Apostle Rev. 19.8 was graunted that she should be arrayed in fine linnen cleane and white for the fine linnen is the righteousnesse of Saints This perfect righteousnesse of Christ which the Lord imputeth to us and where with as with a garment he cloatheth us is the onely righteousnesse that any of Gods Saints have to stand before God with and having that they may stand with boldnesse even before the judgement seat of God Lecture CXXIX On Psalme 51.7 Septem 29. 1629. IT followeth now that we proceed unto the uses that this Doctrine serveth unto And they are of two sorts First Such as tend to the informing and establishing of our judgements in this most weighty and fundamentall article of our faith and that is for confutation of errour that is maintained against it Secondly Such as tend to the working upon our hearts and directing us how we should be affected with it and of this sort there are two First for comfort and for exhortation secondly The use of the first sort that is to say the use of confutation though
endured I gave my backe to the smiters saith he Esay 50.6 and my cheekes to them that plucked off the haire I hid not my face from shame and spitting 3. Hee endured all sorts of temptations that any of the faithfull can be subject unto He was in all points saith the Apostle Heb. 4.15 tempted like as wee are yet without sinne And why did hee beare these tempâ—rall curses and punishments Certainely to deliver us from them that nâ—ne of these things might become curses and punishments unto us And therefore it is evident that Christ hath redeemed us not only from the eternall but even from all the temporall judgements also that were due to us for sin Thirdly Whose sins soever the Lord doth for Christs sake forgive he forgiveth them so fully as he will never remember them any more I even I am hee saith the Lord Esa. 43.25 that blotteth out thy transgressions for mine owne sake and will not remember thy sinnes And I will forgive their iniquity saith he againe Ier. 31.34 and I will remember their sin no more And if he will never remember them then will he certainly never punish them for them For in the Scripture phrase to remember mens sinnes signifieth nothing else but to punish them He will now remember their iniquity saith the Prophet Iere. 1â— 10 and visit their sinne And againe Now will hee remember their iniquity saith the Prophet Hosea 8.13 and visit their sins they shall returne into Egypt Fourthly and lastly The Lord doth so and much more fully forgive the sins of the faithfull as he would have them to forgive one another and maketh that the very patterne we should worke by so to forgive one another as hee forgiveth us Forgiving one another saith the Apostle Ephes. 4.32 even as God for Christs sake hath forgiven you But he requireth of us that in forgiving one another we should remit not the fault onely but the punishment also not in rendring evill for evill nor railing for railing saith the Apostle 1 Pet. 3.9 but contrariwise blessing And thus you see how cleare the holy Scripture is against this first errour of the Papists how full and absolute the pardon is that Christ hath purchased for any soule it dischargeth and acquitteth him fully not only from all his sins but from the whole punishment that is due unto them Two maine objections there be which every mans heart is apt to make against this truth touching the fulâ—es of that pardon which Christ hath purchased by his bloud for every one that truly beleeve in him First If this be so may you say how falleth it out that God inflicteth so many punishments in this life upon the faithfull What are all the miseries that the best of Gods servants are subject unto but punishments for their sins Wherefore doth a living man complaine saith the Prophet Lam. 3.39 a man for the punishment of his sinnes Of many of Gods people that dyed in the wildernesse David expressly saith Psalme 99.8 Thou wast a God that forgavest them though thou didst take vengeance of their inventions Though Moses and Aaron did doubtlesse obtaine of God the pardon of that unbeliefe they shewed at the waters of Meribah yet they dyed for it in the wildernesse and for that very sinne God would not suffer them to enter into the promised land as wee may see plainely Numbers 27.13.14 And though God did pardon Davids foule sinnes upon his repentance and gave him assurance of it also by the Prophet 2 Samuel 12.13 yet did all those plagues neverthelesse light upon him which God threatned against him for those sinnes before hee had his pardon His pardon it seemeth exempted him not from the temporall punishments that were due to his sinnes To all this I answer That though all the miseries and afflictions of this life be in their owne nature punishments for sin because they are all fruits of sin sin first brought them into the world and therefore also be oft in the Scripture called punishments Levit. 26.41 43. Amos 3.2 yet are they not punishments to all men Two evident demonstrations there be for this First God inflicteth no punishment upon any man but for sinne But there bee many great judgements and afflictions that the Lord hath laid upon the faithfull wherein he hath had no respect at all to their sins as to the cause of it he did not therein intend as a judge in a vindictive manner to correct them for any sin The disciples seeing the man that was borne blind Iohn 9.2.3 thought it to bee a punishment of some sinne that either himselfe or his parents had beene guilty of but our Saviour disalloweth their judgement in that point and saith neither hath this man sinned nor his father As if hee should say Neither this mans sinnes nor his parents were the cause why the Lord smote this man with blindnesse But that the works of God might bee made manifest in him So Iobs friends judged his grievous afflictions to have beene punishments of some grievous sinnes hee had beene guiltie of but the Lord sharpely reprooveth them for this rash censure Iob 42.7 Yea hee telleth Satan Iob 2.3 that hee had mooved him to destroy him without cause Why may you say had not Iob in him sin enough to deserve asmuch as he endured Yes verily for the wages and due desert of every sin is death as the Apostle teacheth Rom. 6.23 And Iob was not without sin as himselfe confesseth Iob. 7.20 I have sinned what shall I do ô thou preserver of men Yea he imputeth all his afflictions to his sins thought them to be the cause of them all Thou writest bitter things against me saith he Iob 13.26 and makest me to possesse the iniquities of my youth He thought the sins of his youth had brought all this upon him Therefore also he fâ—ll to a diligent search and examination of his owne heart and wayes as the best of Gods servants should do in the like case that he might find out the speciall sin that moved God thus to afflict him Yea he craveth Gods helpe in this Shew me saith hee Iob 10.2 wherefore thou contendest with me And 13.23 How many are minâ— iniquities and sins Make me to know my transgression and my sin As if hee should say I know I have many wayes offended thee but shew me the speciall sin that hath thus provoked thee to afflict me Why then doth the Lord say that Satan moved him to afflict Iob without cause Surely his meaning is that there was nothing in him that was the cause whereby God was mooved thus to afflict him he did not therein punish his sin there were other causes of it even that by this tryall of his hee might make him a patterne and example of faith and patience to his Church for ever So when our Saviour telleth his Apostles of the manifold miseries that they should endure They shall put you out of the Synagogues saith he
of this pardon that commeth to us no sinne is pardoned unto us actually before it bee committed nay before wee doe repent and beleeve in Christ. Christ commanded that repentance and remission of sinnes should be preached in his name Luke 24.47 no actuall remission of sinnes without repentance And Act. 10.43 To him give all the Prophets witnesse that through his name whosoever beleeveth in him shall receive remission of sinnes As if he had said No man can receive remission of his sinnes nor benefit of his pardon till hee doth truly beleeve So that in this respect in respect of the new sinnes that wee fall into every day it is necessary that wee should in praying for pardon of them renew our repentance and faith every day Thirdly and lastly In respect of the desert of our sinnes For though all our sinnes bee never so freely and so fully pardoned nay though wee have never so good assurance also in our selves of the same yet it becommeth us by daily begging of forgivenesse to nourish in our selves the sense of the desert of our sinnes how worthy wee are to perish everlastingly for them how there is no way for us to escape and avoid it but onely through Gods free mercy in pardoning of them And thus doth the Prodigall Luke 15.20 21. even after that his father had forgiven him and fully expressed also so much unto him by running to meet him and falling on his necke and kissing him yet hee still cryeth unto him Father I have sinned against heaven and in thy sight and am no more worthy to bee called thy sonne As if hee had said Father forgive mee though thou hast forgiven me yet I cannot choose but beg pardon still because I know my selfe unworthy that thou shouldest forgive me Lecture CXXX On Psalme 51.7 October 13. 1629. IT followeth now that wee proceed unto the two other dangerous errours that the Papists hold which doe concerne the second part of our justification before God For if a Papist bee asked whether a poore sinner may attaine to so perfect a righteousnesse in this life as whereby hee may become whiter then the snow in Gods sight He will grant that hee may But if he bee further asked how hee may attaine to this and what that righteousnesse is that maketh a man so perfectly white and righteous before God 1. Hee denieth that it is the righteousnesse of Christ that is imputed unto us whereby we are made so white and pure 2. He affirmeth that it is an inherent righteousnesse which is wrought in us by the spirit of Christ whereby wee are made so perfectly righteous in the sight of God For the convincing of these two dangerous errours these two contrary truths are to be confirmed to you out of Gods Word against their cavills 1. That we are not justified before God by any inherent righteousnesse that is wrought in us by the spirit of God 2. That we are justified before God by the righteousnesse of Christ imputed to us and by that alone For the first of these truthes before we doe confirme it five points are necessarily to be premised for the opening and unfolding the meaning of it First Whosoever God doth justifie and account to bee just in his sight hee doth also sanctifie and make him just inherently Hee doth by his holy spirit infuse grace into him whereby he doth change his heart and make him that was wicked before a holy and good man If any man be in Christ saith the Apostle 2 Corinthians 5.17 hee is a new creature old things are past away behold all things are become new No man can say he is justified before God no man truly beleeveth in Christ that remaineth still the same man that he was when he first obtained mercy No man can have any comfort in his justification that findeth not himselfe to be sanctified Without holinesse no man shall see the Lord saith the Apostle Heb. 12.14 nor lift up his face with boldnesse and comfort unto him Yea I say secondly The Lord justifieth none but hee will make him perfectly holy by an inherent holinesse of his owne before hee hath done with him hee will not leave one spot of corruption or sinne remaining in him Christ gave himselfe for his Church saith the Apostle Ephesians 5.25 27. that hee might sanctifie and clense it with the washing of water by the Word that hee might present it to himselfe a glorious Church not having spot or wrinkle or any such thing but that it should bee holy and without blemish As if hee had said So soone as ever we become members of his body true beleevers hee beginneth this worke of sanctifying us and cleansing of us and will never leave it till he have pefected the worke But hee will bee doing of this worke so long as we live and will never perfect it while wee are heere Therefore the Apostle prayeth for the Thessalonians 1 Thess 3.12 13. that the Lord would make them to increase in love to the end that they might bee unblameable in holinesse before him at the comming of the Lord Iesus Christ with all his Saints As if he should say Then and not before shall the faithfull be unblameable in holinesse before God Those spirits of just men that are separated from their bodies are made perfect as the Apostle saith Heb. 12.23 and none but they In which respect also the Apostle saith Ephes. 1.3 that those spirituall blessings and graces whereby God blesseth his Church are in heavenly places because from thence they come there they had their spring and beginning and there also they must have their perfection and no where els Thirdly It cannot be denied but that this inherent holinesse which God by his spirit worketh in the faithfull in this life though it be but unperfect heere yet is called a mans righteousnesse in the holy Scriptures It shalâ— be our righteousnesse saith Moses Devt 6.25 if wee observe to doe all these commandements before the Lord our God as hee hath commanded us So that which Iob called his integrity Iob 27.5 he calleth verse 6. his righteousnesse My righteousnesse saith he I will hold fast and will not let it goe I will behold thy face in righteousnesse saith David Psal. 17 1â— And they that in uprightnesse of heart do desire and endeavour to please God in all things and to do his will are oft in the Scripture called according to Gods gracious acceptation in Christ righteous and just and perfect men Fourthly It cannot be denied but that a man may truly be said to be justified by this inherent righteousnesse that is in him For so the Apostle saith Iam. 2.21.25 that both Abraham and Rahab were justified by workes that is their faith was thereby justified and declared to be a true and living not a false and dead faith yea themselves were thereby justified and declared to be true beleevers indeed truly righteous before God and not so in shew and profession only Fiftly
and lastly It cannot be denied but that in some sense a man may bee said even by this inherent righteousnesse to be justified before God For so farre forth as any man by the worke of Gods spirit in his heart is become truly holy and good upright and without hypocrisy so far forth God doth esteeme and account him a holy and good and just man The Lord taketh notice of his owne graces in his children approveth of them and giveth testimony unto them So the Holy Ghost saith of Noah Gâ—n 6.9 that he was a just man And of Zachary and Elizabeth Luke 1.6 that they were both righteous before God So Solomon prayeth 1 King 8.22 that the Lord would justifie the righteous to give him according to his righteousnesse You see then wee doe not deny as the Papists falsly slander us all inherent righteousnesse no nor all justification by inherent righteousnesse neither But this is that we beleeve and teach according to the Scriptures That this inherent righteousnesse is not that righteousnesse whereby any poore sinner in this life can be justified before Gods tribunall and judgement seat for which hee is pronounced to be innocent absolved from death and condemnation and adjudged unto life eternall Of this justification as it is opposed unto condemnation as the Apostle useth the word Rom. 8.33 34 It is God that justifieth who shall condemne and as our Saviour useth it Matth. 12.37 By thy words thou shalt be justified and by thy words thou shalt be condemned is the Question betweene us and them And that we are not thus justified in Gods sight by any inherent righteousnesse I will first give you evident proofe out of the holy Scripture and secondly I will shew you good reason out of the Word why no man can be so justified in Gods sight For the first Nothing is more cleerely taught in the holy Scripture then this that no man can be justified in Gods sight by the works of the law that is by doing that which the law requireth him to do And what is our inherent righteousnesse but a conformity to the law of God to that which the law requireth of us By the deeds of the law saith the Apostle Romanes 3.20 there shall no flâ—sh bee justified in his sight And againe Knowing saith he Gal. 2.16 that a man is not justified by the workes of the law but by the faith of Iesus Christ even we have beleeved in Iesus Christ that we might be justified by the faith of Christ and not by the works of the law for by the works of the law shall no flesh be justified True saith the Papist the Apostle saith so indeed but by the works of the law he meaneth the workes of the ceremoniall law which many false teachers in those daies did maintaine to be necessary unto justification And those be the works he speaketh of Rom. 4.10 Abraham was justified before he was circumcised which was a worke enjoined him by the ceremoniall law therefore it was not his circumcision nor his obedience to that law that justified him So Gal. 2.16 when he denieth we are justified by the works of the law he meaneth those works of the law he had spoken of in the former verses and for which he had reproved Peter and that was about his conforming himselfe to the Iewes in works enjoined by the ceremoniall law But to this I answer First It is true that he speaketh in those two places of the workes of the ceremoniall law and excludeth them from having any hand in our justification But even in those places he excludeth not the workes of the ceremoniall onely but all workes of the law even of the morall law also For 1 his words are generall and without any limitation Rom. 4.6 David describeth the blessednesse of the man unto whom God imputeth righteousnesse without workes without any workes And verse 5. To him that worketh not but beleeveth in him that justifieth the ungodly to him hâ—s faith is imputed unto righteousnesse And what good workes are they the want whereof maketh one an ungodly man Are they the works of the ceremoniall law onely are they not rather the workes of the morall law And in Gal. 2.16 his words are generall Knowing a man is not justified by the workes of the law 2. He excldeth the workes of that law that was given to all men to the Gentiles as well as to the Iewes and whereby the Gentiles as well as the Iewes might have some hope to be justified For he saith Gal. 2.16 By the workes of the law shall no flesh be justified As if he had said Neither Iew nor Gentile We have before proved saith he Rom. 3.9 that is to say In his former dispute against justification by workes both Iewes and Gentiles that they are all under sinne And verse 28 29. Therefore wee conclude that a man is justified by faith without the deeds of the law Is he the God of the Iewes onely is he not also of the Gentiles As if he should say Neither the deeds of the law that the Iewes were bound unto nor the deeds of the law that the Gentiles were bound unto can justifie a man before God And what law was that which the Gentiles were bound to observe Certainely not the ceremoniall but the morall law only Secondly I answer The Apostle doth exclude from justification the workes of that law whereby commeth the knowledge of sin For these are his words Rom. 3.20 Therefore by the deeds of the law there shall no flesh bee justified in his sight for by the law commeth the knowledge of sinne As if hee should have said The use that the law serveth unto is not to justifie us in Gods sight but to discover our sin and misery to us and so to drive us to seeke justification by faith in Christ. And what law is that whereby commeth the knowledge of sin Certainely the morall law principally But then they object secondly Admit the Apostle do speake of the works of the morall as well as of the ceremoniall law yet he meaneth not those workes of the morall law that are done by the faithfull through the grace of Christ but those that are done by men while they are in the state of nature before their conversion before they do beleeve And such works of the morall law say they we confesse cannot justifie a man before God To this I answer 1. That the Apostles words are generall as I shewed before and we must use no limitation where he useth none 2. The Apostle Rom. 4.2 denieth that Abraham was justified by his workes though he were one of the faithfull yea the father of the faithfull as he calleth him ver 11. no not by those works of his whereof he might seeme to have cause to glory which he could never meane of those works he did before he was a beleever for he was an idolater before as we read Iosh. 24.2 And the Apostle would
have said All Gods people throughout the world should greatly rejoyce in Christ. And the Apostle maketh this a speciall note of a true Israelite Phil. 3.3 that hee is such a one as doth rejoyce in Christ Iesus And the Apostle Peter 1 Pet. 1.8 saith of all the elect strangers to whom he wrote that beleeving in Christ they did rejoyce with joy unspeakable and glorious And though all these places doe proove that we are in a wofull and wretched estate none of Gods Israel no better then infidells if Christ be not the only ground of our consolation if we cannot rejoyce in him yet alas to many that thinke themselves to bee good Châ—istians this Doctrine yeeldeth no comfort at all they heare it without all joy the reason is because they have no need of comfort they have other comforts that doe fully satisfie and content their soules for the time The full soule loatheth an houy combe saith Salomon Proverbs 27.7 The sweetest and comfortablest Doctrine that is is but unsavoury to the soule that is full of comfort already but the humbled soule the soule that hath need of comfort and such may the soule of every one of us be we know not how soone will find more sweetnes and comfort in this Doctrine then in any thing in the world besides To the hungry soule saith Salomon there Pro. 27.7 every bitter thing is sweete that that seemeth bitter to others is sweet to him To the soule that doth indeed hunger and thirst for comfort Christ is most sweet notwithstanding all the bitternesse that the flesh findeth in him and in those termes and conditions upon which he is to be received by us And to these hungry and thirstie soules am I to direct the word of consolation that I shall now deliver and to none other persons Hoe every one that thirsteth saith the Prophet in the name of Christ himselfe Esa. 55.1 come yee to the waters Thou that art most deepely afflicted in spirit that thinkest thy thirst to bee insatiable such as can never be quenched come thou to these waters and thou shalt find them aboundantly sufficient to quench and satisfie the thirst of thy soule come unto Christ and thou shalt find there is in him and in that that he hath done for thee comfort enough to raise up to refresh thy spirit though it be never so much dejected in thee Whosoever drinketh of the water that I shall givâ— him saith our Saviour Iohn 4.14 shall never thirst with a tormenting and deadly thirst but the water that I shall give him shall bee in him a well or fountaine of water springing up into everlasting life Come unto me saith hee againe Mat. 11.28 all ye that labour and are heavy laden and I will give you rest Certainely the cause why wee have so little rest so little comfort is because we come not to him because we seeke not comfort in him if we would come to him wee might find comfort enough in him against all the angvish of our soules bee it never so great A man shall be saith the Prophet Esa. 32.2 speaking of Christ as an hiding place from the wind and a covert from the tempest as rivers of water in a dry place as the shaddow of a great rocke in a watry land See in how many words and with what variety of most apt Metaphors the holy Ghost teacheth that there is no kind of affliction or distresse of mind that any of Gods people can bee subject unto but there is sufficient ease and comfort to bee found in Christ against it He is able to save them to the uttermost saith the Apostle Hebr. 7.25 that come unto God by him And what are the grounds of this aboundant and all-sufficient comfort that the humbled and afflicted soule of every believer may find in Christ Surely these inestimable benefits that wee have heard in the Doctrine every true beleever receiveth by him 1. Because hee hath purchased by his precious blood our pardon and blotted all our sinnes out of God debt-booke and made us as cleane in Gods sight as if we had never sinned 2. Because by his perfect righteousnesse and fulfilling of Gods law for vs and in our stead he hath made us more perfectly righteous before God then if we had in all points observed the whole law our selves Both these points I will handle distinctly and shew you that they are sound grounds of comfort yea the only sound grounds of true comfort For the first of these See how just a cause of comfort it is to every afflicted soule to know his sins are pardoned Esa. 40.1 2. Comfort yee comfort yee my people saith your God speake ye comfortably to Ierusalem See how earnest God is in charging his ministers to comfort his people yea to comfort them effectually to be diligent and zealous in this worke and beat much upon this and whereas they might have said Alas how should wee comfort thy people that are so much dejected and afflicted in spirit To this the Lord answers Cry unto her that her warrefare is accomplished all the enemies of her salvation are fully vanquished her iniquitie is pardoned for shee hath received at the Lords hand in Christ her surety double for all her sinnes As if hee had said perswade her in this assure her of this and this will comfort her aboundantly So when our Saviour would comfort Mary Magdalene who was as much humbled and troubled in mind as any poore Christian can be her sorrow was so aboundant as she was able to wash his feet with her teares how doth he seeke to comfort her Woman saith hee Lu. 7 48 50. thy sins are forgiven thee goe in peace As if hee had said Thou hast cause to be comfortable and cheerefull for thy sins are forgiven O this peace of God the comfort and joy that riseth from the knowledge of the pardon of our sinne and reconciliation with God is said Phil. 4.7 to passe all understanding No heart can conceive how sweet how blessed and comfortable a thing it is but that only that hath felt and enjoyed it David could tell what it was from his owne experience and therefore saith Psal. 32.1 2. Blessed is hee or the blessednesses of that man for the word that hee useth there is not an adjective but a substantive hee speaketh not in the concrete as wee say but in the abstract neither is it a word of the singular but of the plurall number that hee useth to expresse himselfe by As if hee should say ô the compleate the full the infinite happinesse of that man whose transgression is forgiven whose sin is covered ô the infinite and unspeakable happinesse of that man unto whom the Lord imputeth not iniquity As though hee had said This is even enough to make a man perfectly happy if his sinnes bee forgiven him nothing can make that man miserable that hath once obtained this And the reason of this is evident For 1. sinne is the
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
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
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
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
yeeld universall obedience to the will of God in one thing as well as in another as there is no doubt but there is many a one that thinketh so of himselfe that is perswaded hee liveth in no knowne sinne his life is in all respects such as it ought to bee There is a generation that are pure in their owne eyes saith Salomon Proverbes 30.12 In all my labours saith Ephraim Hosea 12.8 they shall find no iniquity admit I say that this were so yet is there this defect in the goodnesse of the best hypocrite in the world hee doth nothing with a good heart Every way of man saith Salomon Proverbes 21.2 is right in his owne eyes but the Lord pondereth the hearts As if hee should say Man is apt to flatter himselfe and to thinke passing well of every thing hee doth but the Lord in weighing and valuing the actions of men hath an eye alwaies to this with what heart every thing is done When the counsels of the hearts shall bee made manifest saith the Apostle 1 Cor 4.5 As if he had said 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 no hypocrite did ever any good thing with a good heart hee abstaineth from no sinne nor performeth any good thing hee doth out of obedience and love to God but out of some by respect or other Take a proofe for this in the example of those Iewes that we read of Zachary 7. for seventy yeares together during the whole time of the captivity they kept a solemne fast foure times in the yeare Was not this a singular good thing And yet the Lord plainely telleth them that the most of them in doing of this were no better then hypocrites And why so will you say What defect was there in this goodnesse of theirs What was it that did discover the falshood and hypocrisy of their hearts in this holy and good action Certainely no outward thing nothing that the eye of man was able to discover as in the foure former sorts that I have spoken of the Lord that pondereth the hearts hee found that they had not done this with a good heart As he telleth them verse 5. When yee fasted and mourned saith he in the fift and seventh moneth even these seventy yeares did yee at all fast unto me even unto me Which interrogation hath the force of a vehement denyall As if hee had said Ye did not at all fast unto me And hee enforceth this deniall with a most emphaticall repetition appealing withall to their owne conscience Did ye at all fast unto me even unto me No you did not and that your owne consciences doe know full well To whom then did they keepe these fasts Surely to themselves as it appeareth in the next verse They kept them not to please the Lord to shew their love and obedience unto him to testifie their obedient submission unto his correcting hand and their griefe for offending and provoking him their unfained desire to recover his favour But they kept them meerely out of selfe-love to please and give contentment to themselves They grieved for the destruction and burning of the Temple and City which was in the fift moneth as you may read Ier. 52 12 13. and for the slaughter of Gedaliah which was in the seventh moneth as you may read Ier. 41.1 2. upon whose death followed the utter dispersion of the remainder of the Iewes they mourned and tooke on for the ruine of their state and sighed under the burden of their present misery they thought their fasting to bee a satisfactory worke that would merit Gods favour But for offending God by their sinnes they mourned not they did not in their fasts by unfeigned repentance and reformation of their lives seeke attonement and reconciliation with God and therefore the Lord saith they did not at all fast unto him but unto themselves onely Heere then you see is another note of difference betweene that goodnesse that seemeth to be in the best and most glorious hypocrite and that which is in the weakest and poorest Christian under heaven The hypocrite in the best duties that he performeth serveth not the Lord at all but himselfe only in seeming to serve the Lord hee still seeketh himselfe onely and not the Lord. Thus God taxeth the hypocrisy of Israel Hos 10.1 Israel is as an empty vine hee bringeth forth fruit to himselfe As if he had said All good things that he doth hee doth them out of selfe-love hee seeketh himselfe onely in them In doing of any good he seeketh 1 Either the good opinion of men and the advantage that may grow to him thereby as the hypocriticall Pharisies did All their workes they doe to be seene of men saith our Saviour Matth. 23.5 Or 2 out of hope to merit somewhat of God and to bind him thereby the rather to beare with him in some other things as those hypocrites did Esa 58.3 Wherefore have wee fasted say they and thou seest it not Or 3 at the best hee doth it to avoid Gods wrath which hee knoweth is revealed from heaven against all ungodlinesse and unrighteousnesse of men as those did which the Prophet speaketh of Psal. 78. â—4 When hee slew them then they sought him and they returned and inquired early after God On the other side the true hearted Christian even the weakest and poorest soule amongst them though in eschewing evill and doing good he have some respect to himselfe the feare of hell and of the wrath of God due to sinne and the desire he hath to escape damnation hath great force to restraine him from sinne Knowing the terrours of the Lord saith the Apostle 2 Corinthians 5.11 we perswade men and the hope and desire of the reward that God hath promised to a godly life hath great force to perswade him unto godlinesse Moses had respect unto the recompense of reward as the Apostle teacheth us Heb. 11.26 Yet the chiefe thing that moveth him to hate sinne and to love goodnesse is the desire hee hath to please and honour the Lord. Every good thing he doth he doth it to the Lord he serveth God in that he doth the maine intent of his heart in doing it is that hee may be accepted of God and please him It is said of Iosiah 2 Chron. 35.1 that hee kept a passover unto the Lord As if he had said his care was that it might be so administred and received as God might bee pleased in it And the Apostle professeth of himselfe 1 Thess. 3.4 that in preaching his care was so to speake not as pleasing men but God which trieth our hearts His maine care in preaching was not to doe his taske to get the credit and reputation of a diligent preacher or to obtaine a good applause among men but to preach so as hee might please God and approve his heart unto him Yea hee telleth us that even in
right hand of my righteousnesse And Vers. 14. Feare not thou worme Iacob thou that art so base and contemptible in thine owne eye I will helpe thee saith the Lord. Yea of all the faithfull those that are now before-hand so fearfull and weake have most promises of God that he will give them strength sufficient when the time of tryall shall come Out of weakenesse they were made strong as you heard Hâ—b 11.34 My grace is sufficient for thee saith the Lord to Paul 2 Cor. 12.9 for my strength is made perfect in weaknesse He giveth power to the saint saith the Prophet Esa. â—0 29 and to them that have no might he increaseth strength Certainly if Gods people would make use of their faith in making claim to these promises of God and challenging of him in humble prayer the performance of them unto themselves they could not be so tormented with slavish feares as they are The fourth and last corruption that much troubleth the best of Gods people is the hardnesse of their hearts they cannot mourne they say nor weep for their sinnes they are not sensible either of the judgements or mercies of God they cannot pray nor heare nor read nor receive with any feeling or affection at all See how Gods people complaine and were afflicted with this Esa 63.17 Why hast thou hardened our heart from thy feâ—râ— Now the best way that any soule can take to cure this stoninesse of the heart to make it soft and tender able to mourne kindly for sinne and to serve God with feeling and affection is to get assurance by a lively faith of Gods love to him in Christ and of the forgivenesse of his sinnes Foure notable experiments we have for this two in the old Testament and two in the new The first is that of Gods people mentioned in Ezek. 36.28 31. after that they were become Gods people and God was become their God and he had saved them from all their uncleannesses as you read Vers. 28 29. that is after that they were entred into the covenant of grace assured of Gods favour and of the forgivenesse of their sinnes then shall ye remember saith the Lord of them Vers. 31. your owne evill wayes and your doings that were not good and shall loath your selves in your owne sight for your iniquity and for your abominations Nothing hath that force to make a man loath himselfe for his sinnes as the knowledge and consideration of Gods love in the pardoning of his sinnes and the receiving of him into a covenant of grace and mercy that hath beene so extreamely unworthy of it The second experiment of this force of faith to soften the heart is that of Gods people whom the Prophet speaketh of Zach. 12.10 that they should mourne as one mourneth for his onely sonne and be in bitternesse as one that is in bitternesse for his first borne And the Prophet alledgeth two causes of this 1. The Spirit of grace that God had powred upon them that is the Spirit of adoption whereby God had assured their hearts of his favour and love in Christ. 2. The looking upon Christ whom they had pierced that is the weighing with themselves seriously what Christ had done and suffred for them And therfore also it is said they mourned for him they were in bitternesse for him It is the Spirit of grace and adoption assuring us of Gods fatherly love to us in Christ it is the weighing with our selves seriously how dearely Christ hath loved us that will make us mourne for sinne more than for any thing in the world all the terrours of the law all the judgements of God are of no force to soften the heart in comparison of this The third experiment of this is in Mary Magdalen Luke 7. Of her we read Ver. 38. that she had a very soft heart she was able to weep abundantly for her sinnes so abundantly as she could wash Christs feet with her teares And what was it that made her heart so soft Surely the knowledge and assurance she had of Christs marvellous love to her in pardoning her sinnes her so many and so hainous sinnes was that that did it as our Saviour plainely telleth us Vers. 43 48. The fourth and last example is that of Peter of whom we read Luke 22.62 that he had a most soft heart he was able to weepe bitterly for his sinnes And what was it that wrought so upon his heart That the Holy Ghost telleth us Vers. 61. The Lord turned and looked upon Peter and Peter remembred the Word of the Lord how he had said unto him before the cocke crow thou shalt deny me thrice When he considered the marvellous love of Christ to him that though he had so shamefully denied and forsaken him yet he was pleased still in the midst of all his troubles to think upon him to have care of him to turn himself about and cast a gracious eye upon him this brought Peter to remember what he had done this even broke his heart and made him weep abundantly And surely look what force a true and lively faith had in all these examples the same it would have in us if we did stir it up and make use of it as they did The true cause why our hearts are so hard is this that either we have no faith no assurance of Gods love to us in Christ or if we have it we make not use of it unto this work of softning our hearts For all that are in the covenant of grace reconciled to God in Christ have this promise given them of God Ezek. 11.19 which is also repeated 36.26 I will take saith the Lord the stony heart out of their flesh and I will give them an heart of flesh And if any of the faithfull when they are most troubled with the hardnesse of their hearts could make claime unto this promise and presse the Lord with it as he loveth to be importuned as you may see Luke 18.1 7 certainely they might have helpe against it And so much for the force that faith hath in the first part of our sanctification for the mortifying of sinne The second part I must leave till the next day Lecture CXLI On Psalme 51.7 Febr. 23. 1629. IT followeth now that I shew you likewise the force of justifying faith in the second part of true sanctification in making us partakers of the divine nature and renewing the image of God in our hearts in producing the fruits of the Spirit in us in the breeding and working of every saving grace When a man is once justified by faith in Christ is reconciled unto God through his bloud then shall he bring forth fruit unto God and never till then This will make the heart of a man fruitfull in holinesse and righteousnesse and nothing but this will ever be able to doe it For the first that is to say that faith will make the heart fruitfull we have a plaine proofe in that speech of the
in meditating and feeding upon the goodnesse and love of God towards him in Christ and of those promises of God which through Christ hee hath title unto doth quicken and increase every saving grace in his heart And nothing hath that force to quicken and increase grace in us as this hath The better wee know the love of Christ that passeth knowledge the more assurance wee have of it the more oft and seriously wee thinke of it and meditate upon it the more we shall bee filled with all the fullnesse of God that is with all spirituall and saving and sanctifying grace as I shewed you the last day out of Ephes. 3.19 And the apprehending and beleeving of the promises of God these exceeding great and precious promises that God hath made to us in Christ hath great force to quicken and increase grace in the heart of man By them saith the Apostle 2 Peter 1.4 wee are made partakers of the divine nature O Lord saith Hezekiah in the prayer that hee made after that God had given him a promise to restore him to life Esa. 38.16 ô Lord saith he by these things by these gracious promises of thine men live and in all these things is the life of my spirit so thou wilt recover mee and make mee to live As if hee should say Though I be not fully recovered yet having thy promise for it I am revived in my spirit by these promises of thine thy people doe live thy promises are the life of their spirit If you aske mee what promises of God they bee that are so effectuall to breed and quicken grace in the heart of man I answer All Gods promises are very forcible and effectuall that way for in them all Gods marvellous love and goodnesse towards us is manifested And these bands of love as the Lord calleth them Hos. 11.4 have great force to draw the heart of Gods child unto him By them thou hast quickned mee saith David Psalme 119 93. But yet there is a speciall promise which above all other is most effectuall this way and that is that God hath promised to all them that are in the covenant of grace that are reconciled to him in Christ that hee will give them his holy sanctifying spirit A new heart will I give you saith the Lord Ezekiel 36.26 27. and a new spirit will I put within you and I will put my spirit within you and cause you to walke in my statutes As if hee had said Hee will by his holy spirit worke sanctifying and saving grace in his people And yet more particularly God hath promised that as wheresoever Christ came when hee was upon earth he restored the deafe to their hearing and the blind to their sight and the lame to their lims and even the dead to life as wee read Matthew 11.5 Yea hee made that woman goe straight and upright that had had a spirit of infirmity eighteene yeeres and was so bowed together that shee could not lift up her selfe of whom wee read Luke 13.11 13. Even so the Lord hath promised to worke the same mighty workes in the hearts of all his people that have by a lively faith received and entertained Christ. The eyes of the blind shall bee opened saith hee Esa. 35.5 that is they that were ignorant shall have knowledge wrought in them and the eares of the deafe shall bee unstopped they that could not heare heavenly things with any affection or fruit shall bee made able to heare the Word feelingly and fruitfully the lame man shall leape as a hart they that were before reprobate to every good worke shall bee made able cheerefully and willingly to walke in Gods waies and the tongue of the dumbe shall sing they that could not speake of any goodnesse before shall bee able to speake graciously for in the wildernesse shall waters breake forth and streames in the desart they whose hearts were most barren before of all goodnesse shall bee made most fruitfull in grace and good workes Now the promises of God all that are reconciled to God in Christ all true beleevers have just title unto they are all heires of the promises of God as the Apostle calleth them Hebrewes 6.17 the promises of God are their chiefe inheritance They are set downe in Christs testament and wee may challenge them as our legacy And if wee would make use of our faith when wee find in our selves most want of any grace or are most troubled with the poverty of our spirits and lay claime to these promises of God that in Christ wee have so just title unto certainely wee might bee farre more rich in grace then wee are Why are wee still so blind and so deafe so dumb and so lame so barren and unfruitfull Surely because though God have made us promises to helpe us in all these things wee doe not stirre up our faith to lay hold of and make claime unto them and therefore wee have so little benefit by them That as wee read Christ did not many mighty workes in his owne countrey Matthew 13.58 nay it is said Marke 6.5 hee could doe no mighty workes there and the reason is given because of their unbeleefe so it may truly bee said that the true cause why the Lord hath not in all this time wrought more spirituall miracles in our hearts is because of our unbeleefe either wee doe not at all beleeve these promises or at least wee doe not stirre up our faith nor make use of it in making claime unto them and challenging our right in them as wee ought to doe But I shall make this plainer unto you by handling it more particularly and distinctly and shewing you the force that is in justifying faith 1 to breed every saving grace in the heart 2 to enable a man unto every good duty And for the first I will instance but in foure particular graces by which you may easily judge of all the rest The first of them is saving repentance What is it that maketh a poore sinner when hee hath offended willing and able to turne unto God againe and seeke reconciliation with him Not the knowledge of Gods justice and power to consume him though I know there is a kind of repentance a legall repentance such a one as Iudas his was of whom wee read Matthew 27.3 that when hee saw Christ was condemned and what a gulfe of misery hee had cast himselfe into by his sinne hee repented himselfe that is wrought thereby But this will never worke saving repentance in a man it will never cause him to turne unto God and seeke reconciliation with him no no it will make a man hide himselfe from God and flie from him if possibly hee could as Adam did Genesis 3.8 It is the apprehension and perswasion the heart hath of the mercy of God and of his readinesse to forgive him upon his repentance and turning to him and that onely that giveth a man a heart to repent and turne unto God when
see What for all men May we pray for professed idolaters and enemies to the religion of God Yes even for idolaters and enemies to the Gospell and for worse than them too if worse can be We may pray for any wicked man excepting him onely that hath committed the sinne against the Holy Ghost There is a sinne unto death saith the Apostle 1 Ioh. 5.16 I do not say that any man shall pray for it that is for the pardon of that sinne But that sinne no blinde idolater certainely specially none that hath beene borne and bred in idolatry can possibly have committed Moses being required so to do prayed even for Pharaoh yea he prayed oft for him as we may read Exodus 8.12.30 9.33 10.18 So did the man of God also for Ieroboam a grosse idolater 1 Kings 13.6 And Stephen of his owne accord though he were not required to doe it prayed for them that stoned him Acts 7.60 Said I we may pray for idolaters Nay we must pray for them specially if they be such as God hath placed in any degree of preheminence over us we sinne if we doe it not See two expresse commandements of God for this one in the Old Testament another in the New What more grosse idolaters were there ever in the world both for Prince and subjects than the Babylonians were at that time when Gods people lived in captivity under them Yet were they expresly commanded to pray even for them Ier. 29.7 Seeke the peace of the city saith the Lord whither I have caused you to be carried away captives and pray unto the Lord for it And were there ever more foule idolaters than the Roman Emperours were in the dayes of the Apostles And yet God giveth an expresse commandement 1 Timothy 2.1 that in all Church-meetings there should be first and principall care taken for this that supplications prayers intercessions and giving of thankes might bee made as for all other men so specially for kings and all that are in authority Three things are to be observed in this commandement First That whereas the former commandement seemeth to reach no further than unto temporall blessings that Gods people were to begge of God for Babylon as did also Moses his prayer for Pharaoh and that of the man of God for Ieroboam in this wee are charged to pray for the conversion of idolatrous Princes and for the salvation of them Secondly That this is given for a reason why we should pray for them That wee may live a quiet and a peaceable life in all godlinesse and honesty As if hee had said If Gods people can by their prayers prevaile for the conversion of such as are in authority these three benefits will bee obtained by it First The Church shall enjoy more peace by this meanes Secondly Honesty that is justice and equity and fidelity in the civill conversation of men wil be the better preserved Thirdly Godlinesse true piety and religion will prosper the better by this means When Kings and Queens are converted they will become nursing fathers and nursing mothers to the Church as the Lord promiseth Esa. 49.23 And therefore we are bound first of all and above all others to pray heartily to God for their conversion Thirdly Lastly Another reason is to be observed which the Apostle giveth for this Vers. 3 4. For this is good and acceptable saith he in the sight of God our Saviour who will have all men that is of all sorts of men Gentiles as well as Iewes Kings and Princes as well as men of meaner condition though this may seeme never so unlikely a thing unto you because ye see none such converted hitherto yet be not out of hope of it God will have of them also some to be saved and to come unto the knowledge of the truth As if he should say These Princes as bad as they be now may belong to Gods election for ought you know and certainly some such as they are heathen and idolatrous Princes are in Gods eternall counsell ordained to salvation And who knoweth whether you prayers be not also ordained to be the meanes whereby it shall be procured Therefore pray for them saith he And out of doubt there is great cause to hope that our superiours who are yet in errour might be sooner reclaimâ—d and such of them also that do professe the truth might become more religious and zealous than they are if Gods people could according to their bounden duty pray more fervently unto God for them than they do And thus must we try the truth of our charity by the love we beare unto all men If we beare not such a love as this is unto all men certainly our charity is not such as it ought to be Secondly We must make tryall of our charity by the love we beare unto them that have wronged us and are our enemies Know this therefore beloved that thou art bound to love thine enemy yea every enemy of thiâ—e how much soever or in what kind soever he hath wronged thee thou art bound to love him and if thou canst not doe this thou hast no true charity and consequently thou hast not the Spirit of Christ in thee I say unto you saith our Saviour speaking of and describing true love Mat. 5.44 45. love your enemies that you may be that is that you may know your selves to be the children of your father which is in heaven As if he had said you can never be assured that you are Gods children till you can do this Now that we may the better understand and be affected with this point I will shew you more particularly what a manner of love God requireth of us towards our enemies in these eight degrees First We may not revenge nor so much as purpose with our selves or desire to be revenged of any enemy we have for any wrong that he hath done unto us Dearely beloved saith the Apostle Rom. 12.19 avenge not your selves but rather give place unto wrath As if he had said Let God alone with that for it is written Vengeance is mine I will repay saith the Lord. Say not saith Salomon Prov. 24.29 that is purpose not nor resolve with thy selfe thus I will do so to him as he hath done unto me As if he should say I will do him no wrong and so long as I do him no wrong I hope I cannot be blamed I will render to the man according to his worke Why what wrong is there in that Is not this a most just and equall thing to render to every man according to his worke I answer That in the Lord himselfe it is indeed so and in the Magistrate which is Gods deputy it is so too but in a private man it is not so it is a wrong it is wickednesse for him to doe it because he usurpeth Gods office Nay it were unjustice even in a Magistrate to revenge his owne private wrong Feare not saith Ioseph to his brethren Genes
gives to know his Elect by Iohn 10.5 a stranger one that brings new and strange Doctrine other Doctrine then such as their shepheard doth teach they will not follow but will flee from him Lest they should follow him and bee mislead by him they will flee from him if they should not flee from him they feare they might bee seduced by him Yea though Timothy was himselfe a preacher and a man of rare and excellent gifts too yet the Apostle forbids him to reason much with wrangling spirits and such as would use their wits to dispute against the truth Perverse disputings saith hee 1 Timothy 6.5 of men of corrupt mindes and destitute of the truth From such withdraw thy selfe And if such a man might not bee allowed to reason much with heretickes nor to delight to heare what they could say against the truth and for their errours how much lesse may a private Christian bee allowed to doe thus Say not I shall by hearing and reading what they say discerne the absurdity of their opinions the better and bee confirmed in the truth For first This is not the meane that God hath sanctified to confirme his people in the truth but expressely forbidden it as you have heard heare them not saith hee avoid them flee from them Secondly The way that God hath sanctified to confirme thee in the truth sufficiently and abundantly is the sound ministery of his Word Paul and Barnabas by their preaching confirmed the soules of the Disciples Act. 14 21 22. And Paul sent Timothy by his ministery and preaching to establish the Thessalonians 1 Thess. 3.2 Thirdly This will be a meane to weaken thee rather and breed doubts in thee and pervert thee then to confirme thee in the truth Remember what Eve got by giving her selfe liberty to conferre and reason with the Serpent specially when she was alone yet was she then in the state of innocency Gen. 3.1 2. If thou wilt needs heare and read what such men can say bee sure thou have some with thee that is able to detect and confirme thee against their errours Neither say secondly But I know my selfe to bee so setled in the truth that nothing they can say against it shall bee able to move mee but I shall bee rather able to convince them For first Many that oppose the truth and teach errour are full of sleight and cunning craftinesse as the Apostle speaketh Ephes. 4.14 and will speake with farre greater probability and shew of reason then thou art aware of Secondly Heresies are workes of the flesh as the Apostle teacheth us Galathians 5.20 and therefore wee are all by nature much more apt and enclined to receive any heresy then the truth No tow no tinder is apter to take the fire then wee are to receive errour Thirdly Of the Minister of God it is indeed required that hee should bee able by sound Doctrine to convince the gainesayers Titus 1.9 hee hath a calling unto it and therefore hee may safely so farre as the necessity of the Church shall require it heare and read what they can say for themselves For while we walke in any of our waies that God hath appointed us to walke in wee have a promise of protection from God Psalme 91.11 Hee will give his Angels charge over us to keepe us in all our waies But of every private Christian God requireth not this that hee should bee able to convince the gaine-sayer and answer all his cavills they have no calling unto it and therefore cannot expect the like protection from God to bee kept from taking hurt by it Fourthly and lastly Thou hast just cause to feare that because thou presuming upon thine owne strength dost willfully disobey his commandement who hath forbidden thee to heare them commanded thee to avoid them to flee from them God will leave thee and suffer thee either to bee corrupted or unsetled in thy judgement by them Take Salomon for an example of this who because hee did contrary to the commandement of God presume upon his owne understanding and strength hee was so forsaken of God that every one of his strange wives corrupted him in his judgement and drew him to approve of and practise their severall idolatries 1 Kings 11.8 And certainely many now adaies are daily either altogether corrupted or made unsetled in religion by their voluntary and needlesse reasoning with and reading the bookes of Papists and other hereticks To conclude therefore this first direction Bee not so desirous to heare what such men can say but rather as our Saviour Matth. 10.16 commands us to be wise as Serpents learne that wisedome of the Serpent which the Prophet speaketh of Psalme 58.4 5. Stop thine eare and hearken not to the voice of these charmers charme they never so wisely The second direction of the first kind is this If thou do desire to be constant in thy religiō to keep thy self from being corrupted in thy judgemēt that way take heed of affecting in religiō the knowledge of intricate curious unprofitable things There is a desire of knowledg that is most necessary such as al Gods people are to be exhorted unto and there is a desire of knowledge that is most dangerous and which we must warne you all to beware of Concerning the former First It is certaine that whatsoever God hath hath revealed in his Word as it doth concerne all so all Gods people may and should desire to attaine unto the knowledge of it Nay there is not a Chapter not a verse in all the holy Bible but every one of Gods people might make a profitable use of it if the fault or defect were not in himselfe The things revealed saith Moses Deut. 29.29 belong unto us and to our children for ever that we may doe all the words of this law There is no part of Gods revealed will but it would further us in our obedience to God if we understood it as we ought to doe Rom. 15.4 Whatsoever things were written aforetime in the Old Testament and then much more in the New were written for our learning that we through patience and comfort in the Scriptures might have hope Whatsoever is written in the holy Scriptures would further us in our faith and increase our patience and comfort and hope in all our afflictions if we did understand it aright Secondly No man ought to envy unto the people of God any measure or degree of knowledge in the holy Scriptures that they are able to attaine unto but desire and rejoyce in it rather Wee doe not cease to pray for you saith the Apostle Col. 1.9 and to desire that ye might be filled with the knowledge of his will Nay though any of our people should equall our selves who are their teachers in the knowledge of the Word and be able to discerne when any of us teach unsoundly or mistake the meaning of the Scripture or play the trevants study not for our Sermons but doe the worke of the Lord
a burden Observe in the Lords speech five things 1. This was one of the greatest sorrowes of Gods people in their captivity that they wanted then their solemne assemblies Though they might have some religious meetings for Gods morall worship yea they had publique fasts then foure times a yeare as appeares Zach. 8.19 yet their assemblies were nothing so solemne so populous as they were wont to be at Ierusalem 2. The Caldeans their enemy were wont to reproach them for this and to say to them to this effect where are your solemne assemblies now as it is said Lam. 1.7 they did mocke at their Sabbaths they joyed to see they could have no such solemne assemblies as they were wont to have as indeed the solemnity and greatnesse of the Church-assemblies hath ever beene a great eye-sore to wicked men 3. It was a burden to Gods people to have this reproach cast upon them they could have twitted them with nothing that would have grieved them more 4. That the Lord saith to his Church of these that were so sorrowfull for the solemne assembly these are of thee these are indeed naturall and kindly children and members of the true Church that do stand thus affected 5. And lastly The promise that the Lord makes to such I will gather them saith the Lord. I will have a speciall respect unto them and though they be thus scattered and dispersed not one of them shall be lost but I will bring them back againe to their own land Thirdly He that hath the spirit of Christ any true love or zeale of God in his heart will joy in the plentifull and free preaching of the Word which is a chiefe part of Gods worship a principall occasion of our most solemne assemblies All that have true hearts to God doe and ought to desire heartily and to pray to God for this When our Saviour had complained Matth. 9.37 that there were so few labourers about Gods harvest he commands his Disciples Verse 38. To pray unto the Lord of the harvest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would cast forth speedily and without delay send forth or by a strong hand as in a case of present necessity thrust forth labourers many labourers labourers indeed he would have them to be not loiterers or such as should doe the worke of the Lord negligently into his harvest Brethren saith the Apostle 2 Thes. 3.1 pray that the word of the Lord may have a free course 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may run freely that preaching of it may not be hindred or interrupted by any meanes And Col. 4.3 Pray for us saith he that God would open to us a doore of utterance that we may have free liberty to preach the Gospell And as all men you see are bound to pray to God for the increase and liberty of faithfull preachers so will every one that truly loves God and hath any zeale for his glory rejoyce greatly in the liberty of the Gospell and when the truth is plentifully preached Wee reade in the reformation that Nehemiah wrought Neh. 12.44 That Iudah rejoyced for the priests and for the Levites that waited that stood saith the originall They joyed in this as in the chiefe part of the reformation of Religion that they had store of faithfull and able Priests and Levites and that they also stood and were setled and established in their places with liberty and maintenance and all good encouragements And the Apostle Paul was so zâ—alous for much preaching and rejoyced so much in the glory he knew redounded to God by it that speaking of some in Rome that preached the truth and sound Doctrine without all truth and soundnesse of heart he saith Phil. 1.18 Nothwithstanding every way whether in pretence or in truth Christ is preached and I therein doe rejoyce and I will rejoyce saith he Surely they were very bad men of whom he saith Verse 15.16 that they preached Christ even of envy and strife even to adde affliction to his bonds to increase his griefe and trouble who was then in bonds and prison for the Gospell How could Paul rejoyce in such mens preaching will you say Certainely he knew that though they were so bad in themselves yet their Doctrine which was both for matter and manner sound might through Gods blessing upon his owne ordinance become effectuall to the conversion and comfort of Gods elect For be you sâ—re of this that if Paul had beene of that minde that he that is a wicked man himselfe cannot by his Ministery be the instrument of the conversion of another he would never have said of such men as these I doe rejoyce that Christ is preached by them yea and I will rejoyce in it On the otherside he that hath any true love or zeale of God in his heart cannot but grieve for the want of preaching that preaching should be hindred that good Preachers and such as God hath made able and willing to doe him and his Church service should have cause to complaine as Paul doth 1 Thes. 2.18 that Satan hinders them No good man will rejoyce in this but grieve and mourne for it It is said of out blessed Saviour Mat. 9.36 that when he saw the multitude to be like sheep without Shepheards that the harvest was great and the labourers so few that there was such want of preachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Holy Ghost his bowels eraned in him with inward griefe and compassion of their misery And which of us should not desire to be affected as our blessed Saviour was When Eliah would give unto the Lord himselfe a reason of that griefe and passion he was in which made him weary of his life he alleadgeth this for one chiefe cause of it and healledgeth it twice in that one Chapter 1 King 19.10.14 They have slaine thy prophets with the sword and it was a death to the good man to thinke of that Fourthly and lastly He that hath the spirit of Christ in him will rejoyce to see the Ministery of the word fruitfull in them that doe enjoy it and powerfull to bring them to the obedience of it when it goeth forth conquering men and to conquer more as it was Revel 6.2 said to doe in the primitive Church in those Apostolicall times This made Paul to rejoyce and praise God for the Thessalonians 1 Thes. 1.5 6. For our Gospell came not to you in word only but in power and in the Holy Ghost and yee became followers of us and of the Lord. This is that that every good heart ought to desire and begge of God not only that the word of the Lord may have a free course but also that it may be glorified as the Apostle speaketh 2 Thes. 3.1 that it may have good successe and prosper in that that God sent it for that is to reforme the hearts and lives of men He that hath any true love or zeale of God in him will rejoyce to see this When the
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
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
Meanes to get assurance of Gods favour 641 c. Wicked men Lâ—wd persons are a curse to the place they live in 124 Have no cause to stumble at this that God is so apt to passe by the sâ—ips of his children 361 363 Wicked men must pray and do other good duties and they may receive good theâ— by three wayes 363 364 We must love their persons and yet shew detestation to their vices 749 Works Good works the fruits of Gods sanctifying Spirit in us good grounds of hope and comfort 104 105 The maine foundation of any comfort in them is wholly in Gods mercy 106 Why no man can make them the maine ground of his comfort Ibid. God doth greatly respect the poore and imperfect services of his people and three reasons for that 357 361 Good works must be performed in a right manner 433 438 Word of God The Lord must be justified in whatsoever he hath spoken 238 We must believe it 239 Allow and approve of it as just 240 Take it to heart Ibid. The Word a speciall meanes to enable us to beare afflictions christianly 263 To mortifie our corruptions 321 322 Why so much is ascribed in Scripture to the Word it selâ—e and to the Ministry thereof 507 509 The least thing God hath appointed in his Word may not be neglected 577 579 Try our estate by the Word of God 624 625 The Word a speciall meanes to get comfortable assurance that Christ is ours an 〈◊〉 633 634 A singular good thing to love the Word 700 Worship of God We must depend upon the direction of the Word for 〈◊〉 581 Conscience to be made of the outward parts of Gods Worship and exercises of Râ—ligion 581 582 We must labour to understand every thing we do in the service of God 583 589 Els we shall receive no good by it 584 585 In every part of Gods Worship labour to find God with us in it 587 588 591 Foure motives to stirre up this â—are 591 Foure means to make Gods Ordinances effectuall 592 593 We must not neglect Gods Ordinances though we find no fruit 594 Gods solemne Worship and conscionable use of his Ordinances a meanes to worke 〈◊〉 and recover assurance that Christ is ours 632 True love of God will appeare towards his Worship 799 Z. Zeale EVery one that 〈◊〉 the Spirit of Christ must needs be zealous for God and his worship 799 FINIS Doct. 1. Reason 1 2. Vse 1. 2. The respect we owe even to those parts of the Word which we understaÌ„d not Doct. 2. Reason Vse Doct. 4. Reason 1 2. 3. Vse 1. 2. Doct. 5. Reason 1 2. 3. Vse Object Answ. Quest. Answ. Doct. 6. Reason Vse 1. Vse 2. Doct. 7. Reason Vse 1. Vse 2. 1. Sort. 2. 3. Vse 3. Object Answ. Applic. Applic. Applic. Applic. Applic. Applic. Applic. Applic Applic * So it is in the margent Applic. Applic. Applic. Applic. Applic. Applic. Applic. Applic. Doct. 8. Reason 1 2. 3. Vse Vse 2. Vse 3. Object 1 Answ. Object 2 Answ. 1. 2. Object 3. Answ. Object 4. Answ. Object 5 Answ. 1. 2. 3. 4. 5. Nota. Doct. 9. Reason 1 2. 3. 4. Vse Vse 2. Motive 1 2. Object 1 Answ. Object 2 Answ. Object 3. Answ. Reason 1 Aâ—sw Reason 2 Answ. Reason 4 Answ. Reason 4 Answ. Answ. 2. Nota Quest. 1 Answ. Quest. 2 Answ. Quest. 3 Answ. Quest. 4 Answ. Doct. 10 Reason Vse 1. Quest. 1 2. 3. Object 1 Answ. 1 Object 2 Answ. Applic. Object 3 Answ. Vse 2. 1 Sort of Motives 2 Sort of Motives Meanes Signes Applic Applic. Applic. Applic. Nota. Doct. 11 Object 1. Answ. Object 2 Answ. Reason Object Answ. Vse Vse 2. 1 Duty Object Answ. Applic. Object Answ. Object Answ. 2 Duty Applic. Applic. Object Answ. Object Answ. Applic. 1. Duty Object Answ. Duty 2. Vse 3. Object 1 Answ. Object 2 Answ. Object Answ. Object 1. Answ. 1. Answ 2. Object Answ. 1. Object Nota. Doct. 12. Branch 1 Branch 2 Reason 1. Reason 2 Reason 3 Vse 1. Three sorts of conâ—ession of sin Object Answ. Appli 1 Appli 2 Appli Quest. Answ. 1 2. Doctr. Proofe Reason Appli Object Answ. Object Answ. Answ. 2. Object Answ. Object Answ. Applic. Applic. Applic. Applic. Applic. Nota. Doct. 13 Object Answ. Object Answ. Reason Reason 2 Reason 3 Quest. Answ. Vse 1. Vse 2. Object 1 Answ. Object Answ. Object 3 Answ. Quest. Answ. Nota. Quest. 1 Answ. Quest. 2 Answ. Quest. 3 Answ. Quest 4 Answ. Doct. 14 Branc. 1 Branch 2 Reason Reason 2 Attribute 1 Attribute 2 Attribute 3 Attribute 4 Vse 1. Object Answ. Object Answ. Applic. Vse 2. Vse 3. Object Answ. Vse 4. Nota. Doct. 15 Quest. 1 Answ. Quest. 2 Answ. Reason 1. Reason 2. Vse Nota. Quest. 1 Answ. Quest. 2 Answ. Quest. 3 Answ. Quest. 4 Answ. Doct. 16 Reason 1 Reason 2. Vse 1. Vse 2. Applic. Applic. Applic. Object Answ. Applic. Applic. 1 Applic. Applic. Applic. Applic. Applic. Applic. Nota. Object 1 Answ. 1. 2. 3. 4. Quest. 2. Answ. Doct. 17 Object 1 Answ. Object 2. Answ. Object 3 Answ. Proofe 1. Proofe 2. Object Answ. Object 2 Answ. 1. Reason 1. Reason 2. Vse 1. Vse 2. Vse 3. Vse 4. Doct. 18 Reason 1 Reason 2 Vse 1. Vse 2. First sort of Motives Second sort of Motives The third sort of motives Meanes Quest. Answ. Applic. Means 2. Applic. Object 1. Answ. 1. 2. 3. Object 2. Answ. Means 3. Applic. Means 4. Applic. Means 5. Applic. Nota. Doct. 19 Branc. 1 Branc. 2 Reason Vse 1. Applic. Vse 2. Vse 3. Motives Means Means 1. Applic. Mans 2 Means 1 Means 2 Means 3 Object 1 Answ. Object 2 Ans. Meanes 4 Applic. Applic. Means 5 Applic. Meanâ— 6 Means 7 Applic. Applic. Quest. Answ. Applic. Object 1 Answ. 1 2. Object 2 Answ. 1. 2. 3. Object Answ. 1. 2. 3. 4. 5. Vse 4. 1 Restraining grace Applic. Object Applic. Applic. Object Answ Applic. 1 CoÌ„verting grace Applic. 3 Confirming grace Applic. Object Answ. TentatioÌ„ 1 Preservative 1. Object 1 Answ. Quest. Answ. Quest. Answ. Object 2 Answ. 1. 2. 3. Preservative 2. Quest. Answ. TentatioÌ„ 2. Preservative Quest. Answ. 4 Saving grace Applic. Object Answ. 1 2. Doct. 20 Reason 1 Reason 2 Reason 3 Reason 4 Vse 1. Motive 1. Motive 2. Motive 3 Applic. The first signe of uprightnesse of heart Applic. The second signe of uprightnes of heart Object Answ. The first property of obedience and true righteousnesse Applic. The second property of true goodnesse and righteousnesse Branch 1 Object Answ. 1 Answ. 2 Branch 2 Applic. Object Answ. Object Answ. Doct. Reason 1 Reason 2 Object Answ. Applic. Motives Motive 1 Motive 2 Motive 3 Motive 4. Motive 5. Motive 6. Mean 1 Mean 2. Means 3 Means 4. Means 5 Object Answ. Object Applic. The third property of true goodnesse and righteousnesse 1 The subject of sancâ—â—fying grace Caution 1â— Caution 2 Caution 3. Applic. The 〈…〉 Quest. 1 Answ. 1. Quest. 2 Answ. 1. Applic. Applic. Answ. 2. Applic. Applic. Applic. 2 The continuance of saving grace Applic. 1 Object Answ. 1. 2. 3. 4. The â—ourth property of true goodnesse and righteousnesse Applic. Applic. Applic. The third signe of uprightnesse of heart Answ. 1. 2. Applic. 1 Quest. Answ. 1 Answ. 2. Applic. Answ. 1. 2. 3. Quest. Answ. 1. 2. 3. 4. 5. Quest. Answ. 1. 2. 3. Applic. 2 Object Answ. Object Answ. Vse 2. Motive Quest. Answ. Applic. Means 1 Means 2 Means 3 Means 4 Means 5 Nota. Quest. 1. Answ. Quest. 2. Answ. Quest. 3. Answ. Doct. 21 Reason 1 Object Answ. Reason 2 Object Answ. Vse 1. Applic. The object of true knowledge The properties of saving knowledge The effects of saving knowledge Applic. Applic. Applic. Applic. Motive 1 Motive 2 Meanes to attaine to sound knowledge Means 1 Means 2 Means 3 Object Answ. Applic. Means 4 Means 5 Means 6 Means 7 Nota. Doct. 22 Branch 1 Applic. Applic. Applic. Quest. 1. Answ. 1. Answ. 2. Answ. 3. Quest. 2 Answ. 1. Answ. 2. Branch 2 Object 1 Answ. Object 2 Answ. Reason 1 Object Answ. Answ. 2. Reason 2 Object Answ. Object Answ. Quest. Answ. Vse 1. Applic. 1 Applic. 2 Vse 2. Caution 1 Caution 2 Applic. Nota. Doct. 23 Caution Object 2 Answ. Proofe Object Answ. Quest. Answ. Reason 1 Reason 2 Quest. Answ. Reason 3. Vse 1. Vse 2. Quest. Answ. 1. Answ. 2. Applic. Vse 3. Object Answ. Reason 1 Reason 2 Applic. Applic. Quest. 1 Answ. Quest. 2 Answ. Quâ—st 3 Answ. Nota. Doct. 24 CautioÌ„ 1 CautioÌ„ 2 Reason 1 Reason 2 Vse 1. Vse 2. Motive 1 Motive 2 Motive 3 Motive 4 Nota. Doct. 25 Branch 1 Reason Branch 2 Vse 1. Vse 2. Applic. Motive 1 Motive 2 Motive 3 Motive 4 Means 1 Means 2 Means 3 Means 4 Object Answ. Nota. Doct. 26 Branch 1 Branch 2 Reason 1 Reason 2 Quest. Answ. Vse 1. Applic. Motive 1 Motive 2 Means 1 Means 2 Means 3 Means 4 Means 5 Vse 2. Motive 1 Motive 2 Motive 3 Motive 4 Object Answ. Signe Meanes Nota. Doct. 27 Branch 1 Branch 2 Reason 1. Reason 2. Vse 1. Applic. Vse 2. Motive 1 Motive 2 Signe 1. Applic. Signe 2. Object 1 Answ. Object 2 Answ. 1. Answ. 2. Applic. Signe 3. Applic. Means 1 Applic. Applic. Applic. Applic. Object 1 Answ. Object 2. Answ. Object Answ. Object Answ. Applic. Object 1 Answ. Object 2 Answ. Applic. Vse 3. Object Answ. Quest. Applic. Object 1. Object 2 Answ. Object 3. Answ. 1. 2. Nota. Doct. 28 Quest. Answ. Reason 1 Reason 2 Reason 3. Vse 1. Applic. Errour 1 Object Answ. Object 2. Answ. Object Answ. Object 1 Answ. 1. Answ. 2. Object 2 Answ. Reason 1 Object Reason 2 Object Answ. 1. 2. Reason Object 1 Answ. Object 2 Answ. Object 3 Answ. Vse Applic. Object 1 Answ. Object 2. Answ. 1. 2. 3. Object 3. Answ. Vse 2. Motive 1 Contrâ— Motiv 2 Applic. Motive Applic. Object Answ. Applic. Object Answ. Answ. Object Answ. Object Answ. 1. Answ. 2. Answ. 3. Applic. Object Answ. Object Answ. 1. Object Answ. Applic. Motive 4 Signes Object Answ. Applic. Applic. Object Answ. Applic. Aplic Quest. 1. Answ. Quest. 2. Answ. Quest. 3. Answ. Proof 1 Proofe 2 Reason 1 Object Answ. Reason 2 Aplic Object Answ. Motive 1 Motive 2 Object Answ. Meanes Doct. Reason 1. Object Answ. Object Answ. Reason 2 Reason 3. Applic. 1 Object 1 Answ. 1. Answ. 2. Answ. 3. Object 2 Answ. Object 3 Answ. Object 4. Answ. 1. Answ. 2.
loves his people and sheweth his love even in reprooving by reproving sin neither in rage nor in a merry and flouting manner nor so as to set a brand of infamy upon them Ibid. Therefore desire to live under such a Minister as will faithfully reprove sinne and the great sin of the people that cannot endure it p. 52. the reasons why men cannot endure such a ministery Ibid. p. 53. the folly and sin of these men discovered in foure points Ibid. Objections answered that are made against such a ministery 1 That they use to raile give bitter and opprobrious termes to men 2 they use in a most unseemely fashion to cry and stampe and beat the pulpit p. 54. 3 They are alwaies chiding and inveighing and shew no love to the people pag. 55. 4 They love noâ— to deale with then people in private but disgrace them publikely 5 They are given to hearken to â—ale-beareâ—s page 56. Lect 10. In all our distresses we must fly to God by prayer and seeke comfort that way p. 59. for 1 In all our afflictions God hath 2 chiefe hand 2 He is able to releeve us 3 himselfe hath prescribed this course to us pag 60. 4 The Lord is ready to be found this way p. 61. The meanes of comfort we all apt to neglect Ibid. Lect. 11. Impediments that keepe us from this remooved 1 Th'extreamity of my affliction overwhelmes me and the tokens of Gods anger upon me are such that I have no hope to speed p. 63 64. 2 I am so vile a sinner that I dare not pray Ibid. p. 65. Lect 12. 3 I cannot pray p. 66 67. Every faithfull man hath the spirit of prayer yea a man may pray most acceptably though he do not feele that he hath faith or the spirit of prayer Ib. Such must bewaile their case to God and strive to pray for all they cannot doe it with feeling and comfort p. 68 69. Lect. 13. 4 It is to no purpose for me to pray Ibid. Resolve this is but a tentation and resist it and how p. 70. Particular answer to Sathans reason in this tentation 1 They that never use to pray doe as well as those that are most given unto it ibid. 2 men use ordinary meanes for their comfort with discretion they may do well enough though they never pray p. 71. Though God usually helpe men by meanes and best by best meanes p. 72. Yet he is the giver of all meanes and the vertue that is in them to do us good commeth wholly from him and Gods servants have therefore in the use of all meanes and in all occaâ—sions of their life sought to him Ibid. p. 73. â— Lect. 14. 3 God knowes our necessities well enough and hath decreed what he will do for us and is of himself apt enough to do us good without our asking Ibid. 74. 4 I have long used to pray and finde no good by it Ibid. It may be God rewards our prayer though we obtaine not our suite presently p. 75. Foure reasons why God delayes his answer Ibid. By five things wee may know God answereth us though we obtaine not what we aske p. 76 77. Lect. 15. When we have prayed long and finde no audience this must trouble us p. 78. We should hearken after our prayers what answer God gives them Ibid. We must not give over praying though we receive no answer p. 79. Examine the cause why thy prayers speed no better p. 80. Six causes for which the Lord useth oft to put back the prayers of his people without a gracious answer p 81 c. Lect. 16. Pardon of sin is more to be desired then deliverance from the greatest judgement that can befall us p. 84. for 1 sin is the greatest evill p. 85 2 pardon of sin a sufficient ground of comfort in any distresse Ibid. 3 in this suit we should be more earnest with God then in any other p. 86. 4 he hath enough to make him happy that hath that Ibid for 1 sin is a debt p 86. 2 sin is filthinesse and uncleannesse p. 87. Lect 17. Most men seeke after many things more then the pardon of sin count not sin the greatest evill nay no evill or misery at all p 88 89. our sins not smaller then such as Gods people have beene greatly humbled for Ibid p. 90. The knowledge of Gods mercy should not cause us to be the lesse troubled for our sins p. 91. for 1 His mercy in pardoning of sinne is not common to all but shall be denied three sorts of sinners Ibid. 2 That will aggravate sin and not make it the lighter p. 92. Nor this conceit that others worse then wee have found mercy both in life and death yet were never humbled For 1 it may bee they found not mercy with God though they prospered Ibid. 2 We are bound in charity to judge the best of their estate Ibid. 3 They may have beene soundly humbled for sin though we know it not p. 93. It s no good argument a sinner dieth in Gods favour because he dieth quietly p. 93. Lect. 18. Seeke pardon of sinne above all things Seeke it without delay and earnestly Ibid. For 1 its possible to be gotten 2 in regard of the excellency of this pardon p. 94. Seeke it speedily 1 in regard of the continuall danger of death we are in 2 in respect we are daily liable to afflictions p. 95. 3 in respect of the present comfort of our life page 96. Meanes to obtaine it 1 Bring the heart to a sound sense of sin Ibid. 2 Pray beg pardon for even such as want assurance of pardon may pray pag. 97. 3 Confesse thy sinnes to God 4 Fly by faith to Christ for it pag. 98. A man may have his pardon and not know and perceive he hath it and the reasons of it Ibid. p. 99. Yet may a man in this life be assured that his sins are pardoned Ibid. We must not be our own judges in this case but this must be knowne by the Word viz. 1 if we came to it the right way viz. by the foure meanes mentioned 2 If we finde ouâ— hearts changed and sanctified p. 100 3 If the knowledge of Gods love hath bred in us a love to him 4 If the knowledge of Gods love maketh us willing to forgive men p. 1â—1 Lect. 19. The best of Gods servants have no other ground of hope to finde favour with God for the pardon of their sinnes but onely in the mercy of the Lord p. 102. For 1 Though Christ hath dearely purchased our pardon yet is it meerely of Gods free grace that wee receive any benefit by him p. 103. 2 Though good workes bee strong foundations of our hope and comfort yet the maine foundation of all the hope and comfort we have in our workes is the mercy and free grace of God p. 104 106. Lect. 20. The best man cannot rely on any goodnesse hee findeth in himselfe
exercise those small abilities that God hath given us in prayer and wee shall find that by using they will greatly increase Lecture XIII On Psal. 51.1 2. Ianuary 24. 1625. FOlloweth the fourth and last impediment that keepeth men from flying to God and seeking helpe and comfort from him by prayer in their distresses and that is a conceit that it is to no purpose for them to pray This conceit as it prevaileth with wicked men and castawayes and keepeth them in a continuall neglect of this duty What profit should we have say they if we pray to him Iob 21. â—â— So have Gods dearest servants beene oft troubled with it and for a time kept from this duty by it And have beene apt to resolve as David doth of all the duties of piety in generall Psal. 73.13 Verily I have cleansed my heart in vaine so of this duty in particular certainely it is but lost labour for me to pray And as Satan will alway pretend reason for whatsoever he suggesteth to us so did he with our first parents Gen. 3.5 God doth know that in the day yee eate thereof then your eyes shall be opened and ye shall be as Gods knowing good and evill And his chiefe strength still to keepe out Christ and his grace lyeth in the thoughts and imaginations in the reasons that he suggesteth unto men to object against goodnesse and to defend sinne as is plaine 2 Cor. 10.5 so hath he put foure reasons into the hearts of men to confirme them in this conceit that it is to no purpose for them to pray Let this short summe of the foure reasons suffice in the first propounding of them and the larger laying of them downe reserved to the place where they are to be answered particularly 1. That many doe well enough that never pray 2. That the use of the meanes with discretion will serve the turne without prayer 3. That God knoweth our necessities well enough and hath both decreed what to do for us and is apt enough of himselfe without seeking to 4. That themselves have used it long to no purpose Now before I come to answer these reasons in particular this I must say of them in generall that if any of Gods people such as I must judge all you to be that heare me now be troubled at any time with these thoughts as surely as I have already told you they may be they must resolve thus with themselves Certainely this is but a tentation this commeth of the evill one For it tendeth directly to atheisme and is high blasphemy against God Those thoughts that tend to the restraining of men from prayer tend directly to the casting off of all true feare of God Thou castest off feare saith Eliphâ—z Iob 15.4 and restrainest prayer before God The man that is once perswaded not to call upon God hath learned to say in his heart there is no God Psal. 14.1.4 And of them that said Mal. 3.14 It is in vaine to serve God the Lord saith verse 13. that their words had beene stout against the Lord. Poure out thy fury saith the Prophet Ier. 10.25 upon the heathen that know thee not and upon the families that call not on thy name 1. The persons the families that use not to pray know not God are no better then Atheists 2. God will poure out his fury upon such And seeing this is so what must they do that are troubled with this tentation Surely They must 1 Put on a resolution to resist it harden thy heart against it withstand it defie it Iam. 4.7 Resist the Divell and he will flee from you Say as our Saviour did when hee was tempted by Satan to such a foule sinne Mat. 4.10 Get thee hence avaunt Sathan Yea in a tentation farre lesse then this when Peter tempted him but to favour himselfe and shun the crosse Mat. 16.23 He turned and said to Peter get thee behind me Sathan thou art an offence unto me 2 By prayer and crying unto God for strength against it they must resist even this tentation against prayer For that is a chiefe remedy against all tentations Luk. 22.40 Pray that ye enter not into and be delivered into the power of temptation As Christ did for Iehoshuah when Satan stood at his right hand to resist him Zach. 3.2 The Lord rebuke thee ô Satan even the Lord that hath chosen Ierusalem rebuke thee 3 They must make use of the sword of the spirit whereby Christ our captaine did drive away the tempter Mat. 4.4 7.10 It is written by weighing with themselves how directly this tentation opposeth the whole tenour of the holy Scripture And say thus with themselves Shall I yeeld to this conceit that it is to no purpose to pray Why how oft hath God commanded us to pray Psal. 50.15 Call upon me in the day of trouble and Mat 7.7 Aske and it shall be given you and 1 Thess. 5.17 Pray without ceasing How frequent and constant have all the Saints even such as God hath given greatest testimony unto beene in prayer Even the wisest of them as Daniel who would not give over his constant course in prayer no not for the saving of his life Dan. 6.10 Nay our blessed Saviour was so himselfe even he was frequent in this duty Mar. 1.35 In the morning a great while before it was day he went out and departed into a solitary place and there prayed And shall I suffer Satan to perswade me that it is a needlesse thing to pray But let us now consider the reasons whereby Satan perswadeth men to this Atheisticall divellish conceit And to the first That they that never use to pray do as well as those that are most given unto it I answer that this is most false they do not so well For 1. The blessings they receive are but temporall and such as are no testimonies of Gods speciall love Mat. 5.45 He maketh his sunne to rise on the evill and on the good and sendeth raine on the just and on the unjust Whereas they that pray shall have better things then these Luk. 11.13 Your heavenly father will give the holy spirit to them that aske him 2. They that pray not can have no assurance to enjoy no not these temporall blessings neither to have them when they want them nor to hold them when they have them For they have no word nor promise of God for them Iob 21.16 Loe their good is not in their hand Whereas they that pray may be sure to have so much even of these things as shall be good for them For they have a promise that they may build upon Psal. 34.10 They that seeke the Lord shall not want any good thing This promise certainely to them that can beleeve it is more worth then a thousand pound land a yeere So that he that can pray may be secure for outward things and need not disquiet his heart with carking cares Pro. 16.3 Commit thy works thy labours and endeavours
unto the Lord and thy thoughts shall be established 3. They that pray not though they might be never so sure of these temporall blessings yet have they no just cause of comfort in them For they have them not with the blessing and favour of God 1. They come not rightly by them but like robbers breake into Gods storehouse and steale away his goods The richest man that is is bound to seeke even his bread of God every day Matth. 6.11 Give us this day our daily bread He hath no comfortable title to his food to his wealth that doth it not but is in Gods account a spirituall usurper and thiefe 2. Besides he can have no comfort in that he hath because it is not sanctified unto him it shall do him no good it shall do him much hurt rather A man may have these outward things without Gods blessing Hos. 13.11 I gave thee a king in mine anger and then they will be his bane it had beene much better for him to have beene without them Was not Goliahs strength 1 Sam. 17.9 Ahitophels wisdome 2 Sam. 17.23 and Herods eloquence Act. 12.23 so and yet all excellent gifts of God but they had them not with his blessing they were not sanctifyed unto them O that we had not too much experience of this daily in many that men may have abundance of these earthly blessings from God and have them with his curse as if God should have said as Pro. 1.32 The prosperity of fooles shall destroy them On the other side they that pray have just cause of comfort in these outward things be it little or much that they enjoy For 1. They have a blessed title to that they have they come honestly by it it is their owne they breake not into Gods treasury but by the key that God gave them they opened the doore and hold them by his gift 1 Cor. 3.22 All things are yours 2. That that they have is blessed and sanctified unto them 1 Tim. 4.4 5. Every creature of God is good to them that beleeve and know the truth for it is sanctifyed by the Word of God and prayer And thus have I answered the first reason Now to the second reason that it is needlesse to pray Because the good successe of all things depends upon and is to be ascribed not to prayer but to second causes and meanes God useth to work by and unto the reason will and endeavour of man The Lord say they hath set a constant course in nature and given a naturall force to sundry meanes and second causes to doe us good There is a covenant of God for the day and night mentioned Ier. 33.20 that they shall continue their courses which cannot faile So is therefore other ordinary meanes God hath given a naturall force to our meate to nourish us and to our cloathes to keepe us warme A good diet a good aire and exercise we see will keepe men in health though they never pray And as for wealth if men take paines in their calling and have also wisedome to order their affaires there is not one of a hundred but they prosper well enough In all labour saith Solomon Pro. 14.23 there is profit And Pro. 16.20 He that handleth a matter wisely shall find good Shall we thinke say some that the fasts that were kept so long and the prayers that were made were the cause why the plague ceased No no there is a naturall cause say they to be given of it till the aire was purged by the coldnesse of the season all your fasting and praying could do no good This reason and perswasion of the sufficiency that is in the meanes and in our owne endeavours hath in all ages marvellously prevailed to draw men from depending upon God and seeking unto him for helpe and comfort by prayer and doth certainly at this day And that not only with such as have beene infidells and openly wicked By the strength of mine hand have I done it saith the King of Assyria Esa. 10.13 and by my wisedome for I am prudent and Habac. 1.16 They sacrifice to their net and burne incense to their drag because by them their portion is fat and their meat plenteous But even such as have lived in Gods Church as we may see at large Esay 22.8 11 Yea Gods owne deare children have received much hurt by it as we may see in the example of Asa. 2. Chron. 16.12 In his disease he sought not to the Lord but to the Physitians For answer therefore unto it some things are first of all to be granted that is 1. That God useth not to helpe men without means as Iosh. 5.12 He fed them no longer with Manna from heaven when they came to Canaan where they might get corne So when God would deliver Peter out of the hand of Herod he caused the yron gate that lead unto the City to open of his owne accord and so he went out Acts 12.10 2. That God doth usually worke with and blesse the ordinary meanes Acts 9.19 When Paul had received meat he was strengthened And so are the places to be understood Prov. 14.23 In all labour there is profite and 16 20. He that handleth a matter wisely shall find good 3. That it is folly and sin for us to expect that God should helpe us when we neglect the ordinary meanes Matth. 4.7 Thou shalt not tempt the Lord thy God Exod. 14 15. The Lord said to Moses why cryest thou to mee Speake unto the children of Israel that they goe forward He blameth him for resting upon prayer with the neglect of the meanes Gods blessing may be confidently expected upon our endeavours in the use of lawfull meanes 1. Chr. 22.16 Arise and be doing saith David to his sonne and the Lord will be with thee But all this is no sufficient cause to keepe us from prayer For 1. God is the authour and giver of all meanes when he intends to helpe us and doe us good he will give us the ordinary meanes to receive good by when he intends the contrary he will withold the meanes Iob 38.28 29. Hath the raine a father or who hath begotten the drops of the dew Out of whose wombe came the Ice and the hoary frost who hath gendered it and Psal. 104.3 He walketh upon the wings of the wind It was he only that sent that goodly season in the beginning of winter which these men say was the cause why the plague ceased 2. The vertue that is in any meanes to doe us good commeth wholly from God He is the Lord of nature Though he have given to man the faculty of reason and freedome of will in civill and morall actions and to our food and other creatures a naturall vertue to do us good yet that we are able to use this faculty that we have or the creature to put forth that vertue that is in it to the good of man comes wholly of God He keepeth the raines
pray as he doth Psal. 141.5 Let the righteous smite me it shall be a kindnesse and let him reproove me it shall be an excellent oyle As if he had said give me such friends and teachers as will helpe to search me and to discover to me that unfoundnesse and corruption that is hidden from my selfe But of all other places this most plainely appeareth to have beene in him when he made that prayer that we reade verse 10. of this Psalme Create in me a cleane heart ô God renew a right spirit within me Was David an hypocrite when he said so No no. Certainely he had at this time as cleane a heart and as right a spirit as ever he had in his life as by many passages in this Psalme is most evident But he could not perceive nor discerne it in himselfe at this time and therefore prayeth that God would create and renew it in him as if it had beene quite gone The other example is that of the elect Apostles Matth. 26.21 22. When our Saviour had said all the twelve being then together that one of them should betray him though he had plainely said it was but one of them all that should have an hand in that foule sinne yet did every one of them suspect himselfe to be that one man and out of this selfe suspition were exceeding sorrowfull and began every one of them to say unto him Lord is it I They knew no such falshood and treachery in their owne hearts nay it is certaine they were most free from it for so our Saviour himselfe saith of them all Iohn 13.10 Yee are cleane yet were they exceeding apt to suspect themselves of it And as the man whose heart is upright indeed is apt to doubt himselfe and carefull to have his heart well examined that he be not deceived So the man whose heart is most unsound and farthest of from truth of grace never suspecteth himselfe is never troubled with any such doubts but alwaies confident in this point The foole is confident saith Solomon Pro. 14.16 Many a most wicked man that hath no feare of God before his eyes yet flattereth himselfe saith David Psal. 36.1 2. in his owne eyes perswadeth himselfe verily he hath as true an heart to God as any man No affliction that God can lay upon them no mortall sicknesse can make them doubt of this or once call in question the truth of their hearts but even upon their death bed they are as Iob speaketh Iob 21.23 wholly at ease and quiet Nay it is a death to him to have any such doubt to rise in his mind He cannot abide that in his sicknesse any thing should be spoken to him that might move him to doubt of his salvation but is ready to say with that miserable man Luke 4.34 Let me alone what have I to doe with thee art thou come to torment me He cannot abide in his health to heare such preaching as by the searching power of it is wont to worke in him these doubtings of his estate and to trouble his mind thereby but shunneth it as Ahab did the ministery of Micajah I hate him saith hee 2 Chron. 18.7 for he never prophesied good to me but alwaies evill I never heare him but he troubleth and disquieteth my minde This quietnesse and peace that wicked men have when Iob did meditate and consider of he did tremble at as at a most fearefull signe of Gods wrath upon them Even when I remember it saith he Iob 21.6 I am afraid and trembling taketh hold on my flesh A godly man cannot choose but tremble to thinke how quietly many passe away without the least trouble or doubt of their estate either in life or in death Let us therefore beloved begin the examination of our hearts if we desire to know whether they be upright or no at this first note and signe 1. Art thou apt to doubt and suspect thy selfe much lest thou shouldst bee no better then an hypocrite Thinke not the worse of thine own estate for this so long as thou yeeldest not to these doubts and jelousies but art thereby made carefull to looke up thine evidences and to find in thy selfe more sure markes and notes of the uprightnesse of thy heart Remember what Christ saith of such as thou art Matth. 5.2 Consider that as thou thy selfe shewest most tender care and kind affections towards thy children that are very young and little ones specially if they be also sicke then towards all the rest so doth the Lord to his children when they are such weake little ones as thou art Psal. 103.13 Like as a father pitieth his children so doth the Lord. Remember what care Iacob had of his little children and of the lambs that were yet in the bellies of their dams Gen. 33.13 14. and know that was nothing to the tender care that the Lord who is thy father yea another manner of father more fatherly in his affection and more kinde then any upon earth ever was Matth. 23.9 and thy shepheard also Psal. 23.1 hath of his little ones of his lambs as the Prophet also describeth him Esa. 40.11 He shall feed his flocke like a shepheard he shall gather the lambs with his arme and carry them in his bosome and shall gently lead those that are with young 2. Wert thou never troubled with doubts of this kinde Never so poore in spirit Certainely thy heart is unsound And I may say to thee as our Saviour doth Luke 6.24 Wo be to you that are rich for you have received your consolation Wo be to you that are so confident for you shall see cause of despaire one day The second note to try the truth and uprightnesse of our hearts by is the conscience we make the obedience we yeeld unto the commandements of God And this is yet a more sure and sensible marke and signe of sincerity then the former is This is that which Solomon teacheth in his speech to the people at the dedication of the Temple 1 King 8.61 Let your heart be perfect with the Lord your God to walke in his statutes and to keepe his commandements As though he had said In this consisteth the soundnesse and perfectnesse of the heart by this it is to be discerned It is a mans doings the life and conversation that he leadeth that will best discover unto him the truth and uprightnesse of his heart Thus shall we find the true hearted Christian described Psal. 15.2 He walketh uprightly and worketh righteousnesse And by the Apostle 3 Iohn 4. I have no greater joy then to heare that my children walke in truth that they shew the truth of their hearts in their conversation It is not the perswasion that we have of our selves nor the good words we can speake nor the good profession we make but our doings our conversation that will shew what our hearts are Even a child saith Solomon Pro. 20.11 is knowne by his doings whether his worke be pure
to be for the Gospell and against Popery may give us great hope of the continuance of this blessing and may seeme to free us from feare of any alteration of Religion in our dayes Yet are there three things that make this exhortation every whit as needefull for our times and for us as it was for the people of God in the Apostles dayes First The great danger wee are in that popery may prevaile and steale in upon us and with it a fiery tryall before we be aware not withstanding all that hath beene said of the hopes we have Surely the great increase of Papists that we daily heare of together with the marvellous declining of many declared by the ready receiving of such Doctrines as any seducing Spirit will offer to them may give us just cause of this feare Secondly admit that wee were in no danger at all of a fiery tryall through popery yet are there a number of other new and strange opinions lately sprung up in our Church that do make this exhortation as needfull now as ever it was They are so many that I cannot name them all unto you though I would and they are some of them so fantasticall some so blasphemous and dangerous that I would not offend your Christian eares with rehearsing of them though I could Every yeare almost yeelds us some new conceit in Religion When the servants in the parable of the tares Matth. 13.27 28 spied their Masters field so full of tares they said unto him Sir didst not thou sow good seed in thy field from whence then are these tares They doe not lay the fault upon the seed their Master did sow The Papists and Atheists when they heare either of Heresies that spring in the Church or of hypocrites and scandalous sinners that break out amongst such as professe Religion are apt still to impute all to our Masters seed This comes of following Sermons a goodly Gospell say they this is that brings forth such fruits And the servants of God themselves that know how good the seed was that their Master did sow in this field how sound and pure the Doctrine hath beene which our state and Church hath professed and which hath beene preached in it above 70. yeares without interruption and see what a number of strange opinions are now risen in it are apt to wonder and cry Lord whence come all these tares But marke what answere the Lord of the field gives unto his servants The enemy hath done this saith he Satan the enemy of God and mankinde is the sower of all these tares the authour of all the heresyes and scandalls too that rise in Gods Church And the men that broach these errours how learned or good soever they may seeme to be as Satan himselfe saith the Apostle 2 Cor. 11.14 is of transformed into an Angel of light are set on work by him his agents his seeds-men they are Our Saviour foretelling the destruction of Ierusalem and of the whole state and the judgements whereby God would plague that nation for the contempt of the Gospell and which should bee signes and forerunners of his taking it away from them and bestowing it upon some other nation that would bring forth better fruits of it names this for one Matth. 24.11 Many false Prophets saith he shall arise and shall deceive many Certainly the many sects and errours that arise in our Church as it is to be esteemed a most just judgement of God upon this nation for the contempt of the Gospell so is it a fearefull signe of a more grievous judgement approching and namely of the removing of our candlesticke and taking away the Gospell from us And surely these false teachers increasing as they doe will steale away the truth of Religion from us before we be aware as the Lord speaketh of the false Prophets in Ieremies time Ier. 23.30 unlesse wee stirre up our selves to hold it fast and to cleave so much the more stedfastly unto it because wee see it so many wayes questioned and contradicted by fantasticall spirits Thirdly and lastly The generall decay of the love of Religion in all places and among all sorts of men and the strange increase of irreligiousnesse and profanesse every where will as an epidemicall disease and common contagion infect us all and by little and little steale our hearts away from all care of Religion and respect unto it if we doe not carefully take heed and stirre up our selves to hold fast both the knowledge and practice of the truth which we have received Our long enjoying of the Gospell of Christ together with our long peace and plenty makes us to esteeme lightly and to grow weary of it as Israel of old was of Mannah though it were both the most wholesome and the most delicate foode also that ever man tasted of In which respect the Prophet Psal. 78.25 calls it Angels foode such a foode as if they had needed meate the very Angels might have fed upon Yet grew they so weary of it that they preferred the cucumbers and onyons and garlicke of Aegypt before it Num. 11.5 6. any thing rather then Mannah then that food that came downe from heaven And so doth the Apostle prophesie 2 Tim. 4.4 of a time that should come and we have just cause to judge that this is the very time hee prophesieth of wherein such as had professed the Gospell should turne away their eares from the truth be turned unto fables No doctrine can be so fabulous and fantasticall but men will be ready to turne unto it and to embrace it rather then the present truth as the Apostle calls it 2 Pet. 1.12 Any thing that will oppose and contradict the present truth this Mannah that is before our eyes as the Iewes speake there Num. 11.6 shall be welcome unto them This is not the disposition of a few of here and there one but it is the humour of the very age and time we live in that strongly inclineth unto epicurisme and irreligiousnesse Therefore the Apostle in another prophesie of his 2 Tim. 3.1 wherein he sets downe the generall sinnes of those perilous times that shall come in the last dayes whereinto we are fallen notes this as a chiefe one Verse 5. Having a forme of godlinesse an outward profession of the true Religion but denying the power thereof that the Gospell should have such a commanding power over them as to restraine them from any sinne they were inclined unto especially if it be in fashion this they should not abide this being the generall disease of the time we shal all be in danger to be carryed away with the streame and sway of it if we discerne it not to be a forerunner of the removall of our candlesticke the Gospell and in time take heed and repent and doe our first workes Rev. 2.5 and if the generall inclination unto profanesse that we discerne in all men cause us not to love the truth and cleave to it
so much the more and to take up Davids cry and resolution Psal. 119.126 128. It is time for thee Lord to worke and to shew thy power for the maintaining of thy truth and Gospell for they have made void thy law thy word and truth is of no reckoning and account with men therefore even for this very cause Oh happy man that can say so therefore love I thy Commandements above gold yea above fine gold therefore I esteeme all thy precepts concerning all things to bee right and I hate every false way And now that I have thus shewed you how much need we have of this exhortation to constancy in our Religion I will for the better enforcing of it first give you some motives to perswade and provoke you to it and then shew you the meanes how it may be obtained And the Motives I will give you shall be but two First take heed how you suffer your selves to be corrupted in judgement how you approve in your judgement of any erroneous Doctrine for corruption in judgement is the most dangerous corruption of all others worse then corruption in manners is specially in a man that hath beene formerly inlightned with the knowledge of the truth To allow of any evill we doe in our judgement and to defend it as lawfull is a greater sin and argues a man to be more under the power and dominion of sinne then the committing of sinne doth Therefore the Apostle in the person not of a naturall but of a regenerate man comforts himselfe in this Rom. 7.15 That which I doe I allow not and Verse 16. I consent to the Law that it is good and Verse 25. With my minde I serve the Law of God The Leprosie in the head was of all kinde of Leprosies most dangerous The Priest shall pronounce him utterly uncleane saith the Lord Leviticus 13.44 his plague is in his head As the soule is the excellency of a man so is the spirit and judgement the excellency of the soule and that that God hath set in a man to guide and governe all other the powers and facultyes of it The spirit of man is the candle of the Lord saith Salomon Prov. 20.27 a divine light set in the soule to direct the whole man And if the light that is in thee be darkenesse saith our Saviour Matth. 6.23 if thy minde and judgement be once corrupted how great how dangerous is that darkenesse Take heed therefore saith he Luke 11.35 that the light that is in thee be not darkenesse take heed that thy judgement be not corrupted Most men are of opinion that if a mans life and conversation be honest and good it is no great matter what his opinion in Religion be But they are much deceived An unsound and corrupt judgement in Religion will make a man more odious unto God then many foule corruptions in life and conversation will doe To the unbeleeving saith the Apostle Tit. 1.15 Nothing is pure for even their minde and conscience is defiled Even their minde is defiled saith he The corruption of the minde is the highest degree of corruption that can be Nay it is not only an high degree of corruption to be corrupt in judgement but it is also a grievous punishment of God when a man through want of judgement to discerne betweene truth and falshood shall receive errour and forsake the truth This is said to be the judgement that God did make choice of to punish the Gentiles for their most hainous sins God gave them over saith the Apostle Rom. 1.28 to a reprobate minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a minde void of judgement as your margin well renders it When thou once losest thy judgement that thou canst not discerne betweene truth and errour in the matters of thy faith and salvation know that thou art under a most heavy curse of God Secondly If any of you shall change your judgement in Religion and be apt to embrace errour and forsake the truth you shall thereby declare your selves never to have beene taught of God never to have had any truth of grace or goodnesse in you What will you say is every one that holdeth any errour in Religion utterly void of all grace For answer unto this you must understand that there is great difference in the errours that men hold and in the manner of their holding them also As in the law of God which is the rule of our practice there are some more weighty matters as our Saviour speaketh Matth. 23.23 and some that are lesse weighty So among those truths in Religion that are to be knowne and beleeved there are some that are more fundamentall of more absolute necessity to salvation to be knowne and beleeved then some others are As in the body of man some wounds are mortall Viz. such as touch the braine or heart or other vitall parts some others though they be very deepe and grievous yet are not mortall so it is in the errours of the minde some of them touch the head not holding the head saith the Apostle Col. 2.19 and destroy the faith as he speaketh 2 Tim. 2.18 they overthrow the Doctrine of justification only by faith in Christ which is the very life of a Christians soule but some of them doe not so To answer therefore more distinctly unto the question I say That errours of this latter kinde that doe not touch upon the foundation may doubtlesse be in the man that is in the state of grace He that held himselfe bound in conscience in the Apostles time to observe all those dayes that God in Moses dayes had made holy and to abstaine from all those meates that by that law were made uncleane did out of doubt hold an arrour in Religion and yet the Apostle Rom. 14.1 6. speakes of such a man as of the deare child of God and saith plainly of him Verse 3. That God had received him into favour yea hee shall bee holden up saith he Verse 4. he shall persevere in the state of grace for all the errour that he holds Yea he forbids Gods people that were sounder in judgement than he to despise him or judge him to be void of grace nay he commands them to receive him converse with him think well of him love him notwithstanding this errour of his As every errour of judgement doth not separate a man from Christ so neither should it separate the members of Christ in love and affection one from another When any two of us differ in judgement in any matter of religion whatsoever the one of us certainly must needs be in an errour And he that is in the errour so it be but an errour of this kind may be every whit as holy a man yea and holier too than he that holdeth the truth For the dearest of Gods children in this life may be subject unto such errours The best may say of themselves as the Apostle doth 1 Cor. 13.9 We know but in part And