hath given to them that cleave constantly to his truth p. 769. The faithfull themselves have found much comfort in this p. 770. Lect. 145. The Spirit of God wheresoever he dwellâ— will teach and effectually perswade the heart in the truth of religion p. 771. No man can grow to certainty in matters of religion by any other meanes but by the teaching of the Spirit and proportionable to the measure of the Spirit of sanctification that a man hath shall his certainty be p. 773 774 Yet is not this to be accounted every mans private Spirit p. 775. The Spirits teaching to be judged by the Word Ibid. The ministery of the Word is the meanes whereby the Spirit useth to teach men p. 776 They whom the Spirit hath once taught and perswaded will certainely persevere in the truth Ibid. Lect. 146. Th'exhortation to constancy in the truth is very needfull and that even in these daies p. 777. by reason 1 that Papists increase 2 the multitude of other erroneous spirits 3 the generall decay of the zealous love of religion and of the life power of it p. 778. 1 Motive to constancy Corruption in judgement is the most dangerous corruption of all other p. 779 780. 2 Motive He that falls from the truth and embraceth errour was never taught of the Spirit p. 780. Though in some things of smaller moment the faithfull may be subject to errour and errors of that nature should not alienate Christians one from another yea in fundamentall points for a time Ibid. 781. Lect. 147. Though our perseverance in the truth be to be ascribed to the Lord alone yet he worketh it by meanes and will have us to bee agents in this work our selves p. 782 783. 1 We must carefully shâ—n all things whereby we may be in danger to be corrupted and drawne from the truth viz. 1. We must shun the hearing and conferring with them that are hereticks and seducers and the reading of their books We should not long to heare what they can say for their errors or against the truth p. 784. 2 Wee must take heed of affecting the knowledge of intricate curious and unprofitable points p. 785. There is a desire of knowledge which is commendable and no Minister should mislike in his hearers p. 786. Yet is there a desire of knowledge that is most dangerous Ibid. 1 When wee desire to know more of Gods matters then hee hath pleased to reveale in his Word Ibid. 2 When neglecting other things we seeke the knowledge of those high points onely that are above our capacity to understand and busie our selves in matters of controversie p. 787. 3 When wee desire knowledge onely for knowledge saâ—e without respect to the use and profit we may make of it for our edification in faith and holinesse p 788. Lect. 148. He that desires to hold fast his profession must use the meanes whereby hee may bee established in the truth and preserved from falling away from it foure directions are given us in Gods booke for this p. 788. 1 Hee must ground himselfe well in the knowledge of the truth and labour to bee assured upon good grounds that it is indeed the truth he holdeth Ibid. 1 Hee must acquâ—â—nt himselfe with the maine principles of religion and seeke to be perfect in them p. 789. 2 examine by Scripture what ever hee heareth or readeth and labour to get good proofes of Scripture for whatsoever he holdeth p. 790. 2 He must labour to take to heart that which he knoweth love it and make conscience to practise it He that by reading or hearing seeketh knowledge with an honest and good heart shall hold fast that which he professeth and none but he p. 792 793. Lect. 149. 3 He must take heed of declining from or forsaking the least truth his conscience hath beene convinced in Two things there bee that deceive men in this case p. 793 794. Though some truths be of greater moment then others yet it s a dangerous sin to be willfully ignorant of any truth God hath revealed or forsake it when we know it upon conceit that it is but a trisâ—e for 1 nothing that God hath revealed is of small moment or lightly to be accounted of 2 a man may make himselfe abominable to God by forsaking wittingly the least truth or receiving the least errour p. 794. 3 the best way to keepe us from falling from the truth in the maine points is to make conscience of falling from the least truth p. 795. 4 He must be constant in a conscionable use of all Gods ordinances 1 the ministery of the Word p. 796. 2 the Sacrament of the Lords Supper 3 prayer p. 797 798. Lect. 150. Every one that hath the Spirit of Christ will take to heart the cause of God and his holy religion p. 798. 1 No man can have the Spirit of Christs unlesse he love God unfeignedly above all things els Ibid. 2 He that doth thus love God must needs be zealous for God grieved and troubled to see him dishonoured 3 He that hath any true zeale to God in him will shew and expresse it principally towards the house and worship of God p. 799. More particularly 1 He that hath the Spirit of Christ must needs rejoyce to see or heare that the true religion of God doth prosper and that the purity of it is restored or set up any where p. 800. 2 He that hath the Spirit of Christ will rejoyce in the frequencie and fullnesse of Church-assemblies 3 In the plentifull and free preaching of the Word p. 801. 4 Hee will rejoyce to see and heare that the ministery of the Word is fruitfull among them that enjoy it and powerfull to reforme their hearts and lives p. 802 803. Lect. 151. Three Reasons and grounds of the former doctrine 1 He that hath the Spirit of Christ cannot but love the persons of all men and we love no man unlesse wee love his soule and unfeignedly desire his salvation grieve to see his soule in danger of perishing p. 803. He that desires the salvation of all will joy in the plentifull and sound preaching of the Word p. 804. Though God can save men without preaching yet he doth not ordinarily without it and its a fearefull signe hee meaneth not to save them he denieth preaching unto Ibid. 805. Though all bee not saved that have preaching yet it s a cause of comfort to see sound preachers abound p. 805. A man that hath no truth of grace in himselfe may yet be a meanes of conversion to others Ibid. 2 The respect wee have to the state and Church wherein we live which we are bound to love p. 806. 1 Nothing will make the state and Church so honourable as the liberty of the Gospell 2 nor so strong and peaceable 3 nor so prosperous and plenteous in blessings p. 806 807. On the other side nothing will sooner deprive it of all blessings then the neglect and opposing of religion p.
them that blame professors for their scrupulousnesse in indifferent and lawfull things 1 Oâ—e may see that to bee a sin which another more godly or learned then he cannot see neither should we judge one another for difference in judgement 2 Some good men may be more scrupulous then they ought to be and yet not to be despised 3 No cause we should judge one another for using or not using our liberty in indifferent things p. 715. Though we may hate the sins of professors yet its a dangerous thing to hate them for the goodnesse they professe Many hate professors not for their faults but for their goodnesse and three notes to discerne that by p. 716 717. Lect 138. The state of every hypocrite is most wofull and dangerous neither can he have any sound peace or comfort p. 718. Though in some respects the open profane sinner bee in worse case then he both in this life and in that to come Ibid. yet is the hypocrite also and every thing he does most odious unto God yea in some other respects his case is more wofull both in this life and in that to come then the open profane mans p. 719. It s a good signe in a Christian to doubt and suspect himselfe of hypocrisie Ibid. 1 He that lives in grosse sins and yet maketh a good profession is a grosse and palpable hypocrite p. 720. 2 Much more hee that maketh a good profession for this end chiefly that he may thereby the better hide and cloake his foule sins p 721. 3 He is also an hypocrite that maketh never so good a shew of godlinesse if he deny the power of it if hee obey not and practise what he heares Many of the best professors faile much in this p. 722. Even to our ministery so farre forth as we teach nothing but by good warrant of the Word obedience is due as well as to the ministery of the Prophets and Apostles p. 723 724. Lect. 139. He that lives in any one sinne though hee forsaketh all the rest and whose obedience is not universall is no better then an hypocrite p. 724. Sacriledge is a great sin Ibid. The care to keepe our selves unspotted of every sin is a sure signe of an upright heart p. 726. No hypocrite doth any thing with a good heart but upon some by respect or other p. 727. The true Christian even the poorest and weakest of them doth whatsoever he doth unto the Lord as a service to him his maine intent is to please and approve himselfe to him p. 728. Though he may have some respect to himselfe also in it Ibid. None can please God in any thing he doth unlesse he do it out of love to God neither can any love the Lord aright till hee know Christ is his p. 729. The goodnesse that is in the regenerate doth surpasse that that is in any morall man or hypocrite in three respect Ibid p. 730. Yet can no man have any true comfort in it till he know himselfe to be in Christ p. 730. Lect. 140. No man can be sanctified till he be justified p. 730. The only sure way to get strength against any corruption and obtaine any saving grace is first to get assurance by faith that our sins are pardoned and we reconciled to God in Christ Ibid. 1 faith is th' only inward instrument whereby the Spirit of God sanctifieth the heart p. 731. and th' outward instrument whereby the Spirit worketh sanctification in the heart of man is the preaching not of the law but of the Gospell p. 732. Th' only meanes to worke true mortification of sin is a justifying faith Ibid. Great is the force of faith to subdue and mortifie 1 covetousnesse 2 maliciousnesse 3 slâ—vish feare and 4 hardnesse of heart p. 733 736. Lect. 141. When a man is once by faith assured of Gods love then will he be renewed and become fruitfull in holinesse and righteousnesse and never till then p 737. For 1 faith receiveth Christ and maketh him our owne and they that have Christ must needs have his sanctifying Spirit also 2 Faith exerciseth it selfe in the meditation of Gods love to us in Christ and in apprehending the promises whereby God hath bound himselfe to give us sanctifying grace p. 738 739. Faith is the roâ—te and cause of all true 1 repentance 2 feare of God 3 obedience 4 love to God p. 740 742. It only enables a man 1 to heare well p. 742. 2 to pray well p. 743. Lect. 142. Necessary we should have signes given us in the Word whereby they to whom Christ merits belong may be knowne for many are apt to think they have title to him that have not yea a chiefe thing that keepes many from hungring after Christ is this conceit that he dyed for all men and therefore they shall have benefit by him p. 744. But this is a dangerous delusion for all shall not have benefit by him but few in comparison viz. 1. onely the true Church of Christ and that is but a very little flocke 2 Not all that live within the Church and professe the true religion but a few even of them Ibid. 3 Many that professe the true religion are so far from receiving benefit as they receive much hurt by him p. 745. The reason why so few shall have benefit by Christ is because how sufficient soever Christs death was to save all mankinde yet true beleevers onely shall receive benefit by it all men have not faith but a few onely Ibid. 1 al men by nature unable to beleeve 2 Some for their sins are smitten with a supernaturall inability to beleeve p. 746. It stands us therefore upon to know whether our selves are of that small number Ibid. Christ hath set a marke on his sheepe viz. his holy Spirit whereby themselves may know they are his p. 747. By certaine fruits and effects of the Spirit the faithfull may certainely know they have the spirit of Christ Ibid. Specially if they can finde in themselves true charity Ibid. 748. Lect. 143. Wee must love the persons of all men and expresse it in nine duties p. 748 751. We may pray for the worst even for Idolaters p. 751. We must love our enemies and expresse it in eight duties p. 752 753. This he that hath the Spirit of Christ is able to do Evangelically and that appeares in five things p. 754. We must beare a speciall love to all that feare God though they differ from us in judgement and practise about things indifferent p. 754 766. Lect. 144. He that hath the Spirit of Christ will bee constant in the religion of Christ p. 766. Yet is not all constancy in religion but constancy in the true religion a signe of the Spirit p. 767 True religion is that that 's grounded onely upon the Word Ibid. Every necessary truth in religion is so plainely set downe in the Word as the simplest Christian may clearely understand it p. 768. The testimony God
Scripture were wont so to be preserved and kept by the Levites in the Santuary Deut. 17.18 The King is commanded to write him a copy of the law in a booke out of that booke which is before the Priests the Levites And 31.9 Moses is said when he had written the law to have delivered unto the Priests the sons of Levi. And verse 26. of that Chapter he commanded the Levites to take the booke of the law and put it in the side of the arke of the covenant of the Lord their God that it might be there for a witnesse against them And there by the speciall providence of God it was preserved and kept safe even to the daies of Iosiah 2 Chron. 34.14 15. though there had beene most wicked Kings such as Ahaz Manasses Amon and many others that were great enemies unto it Secondly this Psalme was committed to the chiefe musician that by his meanes it might be published sung in the temple For this was the office of the Levites and all the musicians of the temple were Levites to sing Davids Psalmes in the temple as we shal see 2 Chr. 29. â—0 Am. 8.3 we read of the songs of the temple Thirdly this Psalme was committed to the chiefe musician that it might be sung in the Temple in the best manner with that musick as might best affect the people of God with the matter of this Psalme and so serve best to their edification For though there were none of the musicians in the Temple but they were well instructed in the songs of the Lord and were cunning therein 1 Chron. 25.7 yet among them some were more skilfull then other some 1 Chron. 15.22 Chenaniah chiefe of the Levites was for song he instructed about the song because he was skilfull Now this being premised for the opening of the words we are to observe here that David committeth this Psalme to a musician to be sung in the Temple yea to the chiefe musician that might sing it in the best manner From whence we are to learne That it is an ancient and excellent ordinance of God that in his worship and service we should sing Psalmes even Davids Psalmes and that we should sing them in that manner as may be most unto edification Observe the proofe of this Doctrine as I shall propound it unto you distinctly in three points First it hath ever beene esteemed a chiefe part of the worship and service of God wherewith he hath beene highly pleased It was used in Moses time Exod. 15.1 and in the time of the Iudges â—udg 5.1 and in the daies of Samuel 1 Sam. 18.6 7. in David and Solomons time 1 Chron. 6.32 in the daies of Iehosaphat 2 Chron. 20.21.22 and of Hezekiah 2 Chron. 29.28.30 and after the captivity in Nehemiahs time Neh. 12.42 yea in the New Testament our Saviour himselfe and his Apostles used it Matth 26 30. and prescribed it to Gods people Col. 3.16 yea it was the exercise of the holy Angels themselves Luk. 2.13 14. Secondly this exercise was wont to be used by Gods people and that by Gods ordinance at all times when they met to performe publique worship to God 1 Chron. 23.30 It is said the office of the Levites that were musicians for the Temple was to stand every morning and thanke and praise the Lord and likewise at even that is at the time of the morning and evening sacrifice yea they were wont at their private prayers also to sing Psalmes for so did Paul and Silas Act. 16.25 Thirdly The Psalmes that GODS people did use to sing in the worship of GOD were most usually Davids Psalmes and those that are accounted among his and that even at such times when there were Prophets in the Church that had extraordinarie gifts and were inspired by the Holy Ghost yet the Church did not usually sing any other then Davids Psalmes This we shall see in the daies of Hezâ—kiah 2 Chron. 29.30 Hezekiah the King and the Princes commanded the Levites to sing praise to the Lord with the words of David and of Asaph the Seer The like we may see in Ezraes time Ezra 3.10 They set the Priests in their apparell with trumpets and the Levites the sons of Asaph with Cymballs to praise the Lord with those songs as Tremelius rendreth it that David the King of Israel did deliver and the Psalme they sung was Psal. 136. as appeareth by the 11. verse And this may also further appeare by that which we reade Neh. 12.46 To which purpose it is worthy the observing that though there were many of Gods holy servants that made songs and Psalmes beside David as Deborah Iudg. 5.1 and Anna the mother of Samuel 1 Sam. 2.1 and Salomon Cant. 1.1 and Mary the blessed Virgin Luk. 1.46 such as might bee used yet were none of them committed to the musitians to be publiquely song in the temple but these of David only In which respect he by an excellency is called the sweet Psalmist of Israel 2 Sam. â—3 1 The reasons and grounds of this Doctrine are these First God hath oft shewed himselfe to take great delight in this part of his worship Two notable examples there be of it The one at the bringing in of the Arke into the Temple in the daies of Salomon 2 Chron. 5.13 Iust at that instant when they lifted up their voice in singing the 136. Psalme the glory of the Lord filled the house The other in that miraculous deliverance God gave to his people against the Ammonites in the daies of Iehosaphat 2 Chron. 20 22. When they began to sing and to praise God the Lord set an ambushment against the children of Ammon and Moab and mount Seir. Secondly it is a singular helpe and meanes to stirre up in us holy affections in Gods service In which respect the Apostle opposeth and preferreth it before wine Eph. 5.18 19. Be not drunk with wine wherein is excesse but be ye filled with the spirit speaking to your selvâ—s in Psalmes and Hymnes and spirituall songs As if he should have said wheras the chiefe pretence men have for their excessive love of wine is that it reviveth and cheereth their spirits Ps. 104.15 I will prescribe a better thing for that purpose to revive your heart and make you cheerefull even to stir up spirituall affections and that is this use to sing Psalmes The use of this Doctrine is first to reprove the generall neglect and falling of from this exercise of singing of Psalmes First it was wont to be the custome aswell to end our Church meetings as to begin them with a Psalme and so the best reformed Congregations use to doe still and surely it maketh much for the decency and solemnity of Gods worship to do so Psal. 147.1 Praise yet the Lord for it is good to sing praises unto our God for it is pleasant and praise is comely This is now a daies much left in many Congregations Secondly it was wont to
not againe to drunkennesse in David that sinned never after in adultery in Peter who after he had repented of his Apostacy was the furthest of from falling into that sin againe of any of the Apostles none was more forward resolute and constant ever after then he in professing his love to Christ Acts 1.15 2.14 3.12 4.8.19 tho he had afterward farre stronger tentations to deny Christ then he had at that time when he did it Acts 5.18 40.12.4.6 and now grant this Secondly admit the regenerate cannot fall totally so as he should loose all saving grace to which end are brought usually those places of Scripture as 1 Ioh. 3.9 Whosoever is borne of God doth not commit sin that is with the full sway of his soule for his seede remaineth in him Which seed of God and regenerating grace is therefore called immortall 1 Pet. 1.23 and that David when he fell thus fearefully had not lost all grace may seeme to appeare by his prayer Psal. 51.11 Take not thy holy spirit from me Thirdly grant the regenerate cannot fall finally but he shall be restored and renewed againe by repentance so that in this case it might be said of him as David speaketh in another sense Psal. 37.24 Though he fall he shall not be utterly cast downe for the Lord upholdeth him with his hand Let all this be granted yet it is possible for the regenerate man for one that unfainedly feareth God to fall fearefully into most grosse sins yea even into the grossest sinnes that can be committed by any man excepting onely the sin against the Holy Ghost See three notable examples and instances of this in three of the most foule sinnes that lightly can be committed 1. Idolatry more grosse idolatry you shall hardly read that ever man was guilty of then that which Solomon fell into 1 King 11 4-8 2. Apostacy Observe all the circumstances of Peters fall into this sinne and you shall finde it was as shamefull as could be Mar. 14.71 3. Persecution And into this Asa fell 2 Chron. 16.10 He was wrath with the Seer and put him in prison for he was in a rage with him because of this thing The reason and ground of this is First in themselves for they have in them the seeds of all sins even of the foulest that can be named They have in them that deadly body the whole body of originall corruption which the Apostle Rom. 7.24 calleth the body of this death And that any of us are kept from any the foulest sin commeth wholly from the free grace of God 2 Cor. 3.5 All our sufficiency is of God Secondly in Satan Who as he hateth the best men most so will he endeavour more to make them fall into grosse sins then any other Satan hath desired to have you that he might sift you as wheat saith our Saviour of all the Apostles Luk. 22.31 Because he knowes God shall receive more dishonour by the sins of one of them then of many others The name of God is blasphemed among the Gentiles through you saith the Apostle Rom. 2.24 Thirdly in the Lord himselfe Who withdraweth his grace from his best children sometimes and leaves them to themselves as he did Hezekiah 2 Chro. 32.31 1. To correct their carelesnesse and carnall security so dealt he with his Church Cant. 5.36 2. To make it evident to themselves and others that the best mans standing in the state of grace is to be ascribed to the mercy and favour of God alone not to any goodnesse that is in themselves It is not of him that willeth nor of him that runneth but of God that sheweth mercy saith the Apostle Rom. 9.16 3. To make them examples and grounds of hope to other poore sinners For this cause I obtained mercy that in me first Iesus Christ might shew forth all long suffering for a patterne to them that should hereafter beleeve on him saith the Apostle 1 Tim. 1.16 4. To keepe them from pride and to worke in them more sound humiliation and so make them more capable of grace and comfort from him Lest I should be exalted above measure through the abundance of the revelations there was given to me a thorne in the flesh the messenger of Satan to buffet me lest I should be exalted above measure saith the Apostle 2 Cor. 12.7 Deut. 8.15 16. Who led thee through that great and terrible wildernesse wherein were fiery serpents and scorpions and drought which were the occasions of their murmurings and rebellions that he might humble thee and that he might prove thee to do thee good at thy latter end The use of this Doctrine is not to give any man incouragement unto security in any sin or to cause men to thinke thus is it such a matter for a man to slip into sin now and then into adultery or drunkennesse or oppression or revenge in many things we offend all Iames 3.2 the best have had their faults I may be Gods childe for all that For this is to abuse that which the holy Scripture hath reveiled touching the falls of good men All the words of God are wholsome words and the Scripture teacheth no doctrine but that which is according to godlinesse 1 Tim. 6.3 There is nothing written in the Word that gives the least just occasion to incourage or harden a man in sin Nay it is a fearefull signe of reprobation for a man thus to stumble at the Word and to take occasion from thence to fall into any sin as the Apostle teacheth us 1 Pet. 2.8 But the right use of this Doctrine is First to exhort us even the best of us that we would all feare our selves Other mens falls are recorded in Scripture to be examples to us to warne us that we do not the like These things were our examples to the intent we should not lust after evill things as they also lusted saith the Apostle 1 Cor. 10.6 and againe verse 11. all these things happened unto them for ensamples and they were written for our admonition which words though they be principally meant of the judgements that fell upon others for sin yet may they also fitly be spoken of the falls of others also that are recorded in the Word that he that thinketh best of his owne standing may take the more heed to himselfe lest he also fall 1 Cor. 10.12 Thus Nehemiah laboured with the Iewes to make them feare themselves Neh. 13.26 Did not Solomon King of Israel sin by these things yet among many nations was there no King like him who was beloved of his God and God made him King over all Israel neverthelesse even him did outlandish women cause to sin If I were a Prophet and could say to any of you thou wilt become a Papist before thou diest and thou an Atheist and thou a scorner and persecutor of all goodnesse you would say to me as Hazael did to the Prophet 2 King 8 1â— But what am I a dog
or am I a divell incarnate that I should prove so vile a wretch But though I be no Prophet to say so yet can I say with as great authority and warrant as though I were a Prophet that there is never a one of us here but may prove such a one before wee die And therefore we have need to feare and suspect our selves If any man shall object this is the manner of all your preaching to disquiet mens mindes with feares and doubts What cause have we thus to feare as long as we are sure we can never fall totally we cannot fall finally Iob. 5.24 He that beleeveth in Christ hath everlasting life and shall not come into condemnation but hath passed from death to life I answer Happy is that soule that upon good ground can say he is sure of this But admit thou wert sure of that is it no cause of feare that thou moist for all this fall into so foule sins as thou hast heard of I tell thee that by falling into such sins First thou shalt greatly dishonour that God whose servant thou professest thy selfe to be and open the mouthes of his enemies to blaspheme his name as Nathan chargeth David to have done 2 Sam. 12.14 Secondly thou shalt greatly grieve thy heavenly father Forty yeares long was I grieved with this generation saith the Lord Psal. 95.10 Thirdly thou shalt make him thine enemy and provoke him to smite and plague thee thou knowest not how deepely They rebelled and vexed his holy spirit therefore was he turned to be their enemy and he sought against them saith the Prophet Esa 63.10 Take David for an instance and example of this The sword shall never depart from thy house because thou hast despised me saith the Lord by Nathan unto him 2 Sam. 12.10 Though thou breake not thy necke with these falls to the losse of thine everlasting life thou maist breake an arme or a leg to thy extreame anguish Fourthly though the seed of God will remaine in thee notwithstanding these sins yet wilt thou loose all the use and comfort of that grace that is in thee Psal. 51.12 Restore to me the joy of thy salvation that was gone 1 Thess. 5.19 thus farre forth the spirit may be quenched Fiftly thou maist bring on thyselfe by such fails the intollerable torment of a wounded spirit and who can beare that saith Solomon Pro. 18.14 Sixtly no man can tell thee how long thou maist continue in this uncomfortable and wretched estate Which is a thing that greatly aggravateth thy misery that thou maist say in this case as Psal. 74.9 There is not any that knoweth how long O then we have all great cause to feare these falls and not to be secure but to use all meanes we can to prevent such falls And the principall meanes are these First nourish in thy heart this feare of falling from God feare of sinning against him See how this is oft commended to us as a chiefe meane to keepe us from falling I will put my feare in their hearts that they shall not depart from me saith the Lord Ier. 32 40. Pro. 28.14 Blessed is the man that feareth alway Phil. 2.12 Worke out your salvation with feare and trembling The want of this even his presumptuous confidence was a chiefe cause of Peters fall Matth. 26.33.35.58 Secondly learne to make conscience even of the least sins Psal. 19.12 13. By the care he had to be cleansed of his secret sins and from every presumptuous sin he was sure he should be free from the great transgression Thirdly neglect no meanes of grace either publique or private but use them conscionably and daily If vision faile either through the Ministers fault or the peoples the people will decay Pro. 29.18 He that would not quench the spirit must not dâ—â—ise prophecyings that is the oft hearing of the Word preached saith the Apostle 1 Thess. 5.19 20. If we exhort not one another or our selves daily we shall be in danger to be hardned with the deceitfulnesse of sinne as he reacheth 〈◊〉 Heb. 3.13 Fourthly Pray daily to God that he would uphold thee So our Saviour teacheth us to pray daily Mat. 6.13 Lead us not into temptation but pull us by thy mighty arms from the evill one This was Davids prayer Ps. 119.116 11â— â—phold me according to thy word that I may live hold thou me up and I shall be safe The second use is to exhort us to be willing to die whensoever God shall be pleased to call us Sundry other motives there are to perswade us to this as full 2 Cor. 5.6 While we are at home in the body we are absent from the Lord we shall never enjoy Christ fully till then Secondly while we live here we shall be subject to many sorrowes and vexations of spirit Every day will bring upon us one evill and occasion of sorrow or another Mat. 6.34 All teares shall never be wiped from our eyes while we live here Rev. 21.4 But this third is a principall that while we live here we are in a continuall possibility and danger of falling from God Till we die we can never be perfectly freed from our corruption nor cease from our owne workes as the Apostle speaketh Heb. 4.10 As the earthen vessels that were legally polluted could not be purged but by breaking Levit. 11.33 15.12 Till we die we can never be freed from Sathans assaults and tentations The life to come is the onely time of our full redemption Luk. 21.28 And consequently we know not how far we may fall so long as we live Death will free us perfectly from all our sins and corruptions Rom. 6.7 For he that is dead is freed from sin The third use is to exhort us to a care of perseverance to the end and not to content our selves in the good beginnings and proceedings we have hitherto made but to labour to finish our course with joy Act. 20.24 For 1 according to that we are at our end will God judge us When the righteous turneth away from his righteousnesse saith the Lord Ezek. 18.24 and committeth iniquity and doth according to all the abominations that the wicked man doth shall he live all his righteousnesse that he hath done shall not be mentioned in his trespasse that he hath trespassed and in his sins that he hath sinned in them shall he die 2. If we fall away we shall be in farre worse case then if we had never begun well 2 Pet. 2 21. It had beene better for them not to have knowne the way of righteousnesse then after they have knowne it to turne from the holy commandement delivered unto them And to that end let us strive to make sure to our selves the truth of our regeneration as the Apostle exhorteth us 2 Pet. 1.10 For they whose hearts are not upright may fall irrecoverably how good shewes soever they make as is evident in those that are compared to the stony ground Mar.
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
I cannot I want the spirit of prayer for I have no faith and the spirit of prayer in the spirit of adoption that perswadeth us of Gods fatherly 〈◊〉 and witnesseth to our spirits that wee are his children Rom. 8.15 16. Now I have no such witnesse in mee My heart is so oppressed with sorrow that it is even utterly dead and indisposed to prayer Certainely this hath beene the case of many a good soule A tentation indeed it is but 〈◊〉 one as the best either have or may be subject unto The Apostle acknowledgeth it in the name of all the faithfull Rom. 8.26 Wee know not what to 〈…〉 For answer to this objection I have two things to say 〈…〉 What we are to judge of them that are in this estate 2. What 〈◊〉 they are to take that are in this case For the first we must know two things First They that have any truth of grace at all in them have in them certainely the spirit of prayer though it may bee they 〈◊〉 it sad they 〈◊〉 it not in themselves As the first thing the childe be in to speake is to cry my father and my mother Esa. 8.4 For this is given by the Holy Ghost as the common badge to know all Gods servants by that they are able to pray Thus Paul discribeth Gods people 1 Cor. 1.2 All that in 〈◊〉 place call upon the name of Iesus Christ our Lord. And 2 Timothy 2.12 For 〈◊〉 righteousnesse with them that call on the Lord with a pure heart 〈◊〉 4.6 Because yee are sonnes God hath sent forth the spirit of his sonne into your hearts crying Abba father So that I may reason thus with the weakest of Gods servants that are in this case thou art poore in spirit and 〈◊〉 for nothing more therefore thou hast truth of saving grace on thee for Christ calls thee blessed Matth 5.3 4. Thou lovest such as are godly even because they are godly therefore thou hast truth of grace in thee For so saith the Apostle 1 Iohn 3.14 Wee know that we have pâ—â—â—ed from â—â—â—th to life because wee love the brethren Thou art afraid to doe any thing that might offend God therefore thou hast truth of saving grace in thee For the Holy Ghost saith Psalme 128.1 Blessed is every one that feareth the Lord. Why then from hence thou maist undoubtedly conclude thou hast in thee the spirit of prayer And whereas thou 〈◊〉 than thou hast it not because thou feelest not in thy selfe the spirit of adoption thou feelest 〈…〉 in thy selfe I answer 1. Thou maist leave saith though thou seek it 〈◊〉 for a time neither maist thou judge of thy state by thy feeling In the Churches 〈…〉 her beloved had with drawne himselfe and 〈◊〉 gone Cant. 5.6 Nay in Christâ— owne feeling his father had forsaken him Matth. 37.46 â— Thou hast said though thou feelest it not 1 If thou mourne for nothing 〈◊〉 thou for the 〈◊〉 of it as that poore man did Mar 9.24 as the 〈◊〉 that cryeth was not borne dead or the man that feeleth himselfe sick hath life in 〈◊〉 If there 〈◊〉 nothing so much as to beleeve and to be rid of thy infidelity For Christ saith such are blessed Mat. 5.6 which they could not be if they had not saith Even the will is of grace Phil. 2.13 As lusting after a woman is adultery â—at 5.28 so on the contrary lusting after faith is faith The second thing we must know touching the state of these men that complaine they cannot pray is this That a man may not onely have in him the spirit of prayer though he feele it not but he may also have the use of it and pray most effectually and acceptably when in his owne feeling his heart is 〈…〉 indisposed unto prayer when he is to overwhelmed with griefe and his thoughts to distracted and troubled that he is unable to utter or conceive a prayer in any fit words or method at all this is evident both by examples and by reason also When Dâ—vidâ— spirit was overwhelmed when he was so troubled that he could not speake as he complaineth Psal. 77.3 4. yet even then he prayed and prayed most effectually as he saith verse 1. I cryed unto God with my voice even unto 〈◊〉 with my voice and he gave care unto me How could that he 〈◊〉 â—â— such verse 4. he was so troubled that he could not 〈◊〉 He 〈…〉 could not doe it distinctly and orderly but he could cry to God 〈…〉 make a noise as he saith Psal. 38.8 I have rowed 〈…〉 oâ— my heart and 55.2 I mourne in my complaint and make a noise yet God gave care to that prayer When Hezechiah was so oppressed with sorrow that he could not speake he could but chatter like a 〈…〉 mourne like 〈◊〉 as he complained Esa. 38 14. yet eveâ— then the spirit of prayer was in 〈◊〉 and 〈◊〉 effectually in him that chattering and mourning of his was a prayer and 〈…〉 unto God as appeareth by verse 5. I have heard thâ— prayer 〈…〉 apostle tells us Rom. 3.26 27. that the spirit it selfe maketh 〈…〉 in according to the will of God when wee are in that case that we know not what to pray when wee can doe nothing but sigh and groane unto God and can utter no requests unto him And David even when he had strong motions unto despaire prayed yet most acceptably Psal. â—1 22 And to 〈◊〉 for the Lord is able enough to understand our desires though we expresse them not to him in words You that are tender mother 〈…〉 Doe you never understand what your little ones doe 〈◊〉 and what they would have Doe you never relieve nor succour them till they can speake to you O the Lord doth as much and 〈◊〉 more 〈◊〉 you this way then you do the Dragons and Ostriches This made 〈…〉 thus to God Psal. 38.9 Lord all my desire is before thee and 〈…〉 not hiâ— from thee and 〈◊〉 7 Lord thou hast heard the desire of the 〈…〉 145 19. He will 〈…〉 of them that feare him 〈…〉 cry and will save them 〈…〉 you that are tender 〈…〉 moved with the groanes 〈…〉 of your children 〈…〉 is with the Lord the 〈…〉 of his children 〈…〉 much more and give in 〈◊〉 to our prayers then any 〈…〉 wee can 〈◊〉 Thâ— Lâ—rd is said Psalme 102.20 to 〈◊〉 the groaning of the 〈◊〉 And when Hezechiah in his prayer could but chatter God 〈◊〉 him word not â—â—ely that hee heard that prayer but tells him what it was that made that prayer so effectual with him Esa. 5â— 5 I have seene thy teares 〈…〉 faithfull themselves have had more comfort and confidence in their 〈…〉 in their prayers they could 〈◊〉 unto God then in any words 〈…〉 use in prayer Psalme 39.12 Hold not thy peace 〈…〉 My friends scorne mee but mine eye 〈…〉 is he prayed and that way sought comfort 〈…〉 expressed the desires of his heart to God by 〈…〉 by words O happy soules
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
inward comfort and assurance of Gods favour increased thereby this is such an answer as is best of all and may abundantly countervaile the want of any other blessing that thou hast begged of God In old time God was wont to answer and give testimony unto the prayers of his servants by sending fire from heaven to consume their sacrifices 2 Chron. 7.1 When Solomon had made an end of praying the fire came downe from heaven and consumed the burnt offerings And 1 King 18.24 The God that answereth by fire lâ—t him be God And as God was wont to answer his people and to testifie his approbation and liking of their prayers and service by fire so doth he now use by his holy spirit which was typified and resembled by that fire Mat. 3.11 to testifie that he is well pleased with the prayers of his people warming and comforting their hearts thereby Ioh. 16.24 Aske and ye shall receive that your 〈◊〉 may be full This is that that David meaneth when he saith Psal. 35.13 His prayer returned into his owne bosome This is the meaning of that promise that is made to the prayers of Gods people Phil. 4.6 7. In every thing by prayer and supplication let your requests be made knowne to God and the peace of God which passeth all understanding shall keepe your hearts and mindes From hence it is that the faithfull have begun their prayers with great heavinesse yet before they had ended them have found unspeakable comfort as Psal. 6.8 1â— Fiftly when though the Lord do not either grant us the good things we have prayed for or those inward feelings and comforts of his spirit yet he makes us able to continue praying and crying still unto him even then when we feele our selves ready to give over and faint Certainely so long as we have strength ministred unto us to hold out in prayer we may be sure God heareth us and regardeth our prayers For this strength and ability to pray even then when God seemeth to neglect us is a speciall worke and fruit of Gods spirit Rom. 8.26 It is the spirit that thus helpeth our infirmities and maketh intercessions for us And God cannot but heare and regard the voice of his owne spirit verse 27. He that searcheth the hearts knoweth what is the minde of the spirit So long as thou canst pray specially with such striving and labour is not possible thou shouldst be neglected of God Psal. 10.17 Lord thou hast heard the desire of the humble thou wilt confirme their heart thou wilt cause thine eare to heare Lecture XV. On Psal. 51.1 2. February 7. 1625. IT followeth now that we proceed to the second part of that answer I told you was to be made to the fourth and last reason that men are taught by Satan to alledge to prove that it is a needlesse thing to pray namely their owne experience that themselves have prayed long and found no comfort nor benefit by it And in this second part of mine answer I must shew you what we are to do in this case when we have used prayer for some blessings and comforts we want for our selves or others and are never the better for it Now in this case three things must be done by us 1. We must take this to heart and be affected with it 2. We must pray still 3. We must examine well what the cause should be why we obtaine not our suits why we receive no answer from God to our prayers First I say when we have prayed long and received no answer from God we must take this to heart and be affected with it as with a token of the Lords displeasure For so we see Gods servants have alwaies beene much troubled and complained of this as of a great affliction Iob 30 20. I cry unto thee and thou dost not heare me I stand up and thou regardest me not Psal. 22.1 2. My God my God why hast thou forsaken me why art thou so farre from helping mee and from the words of my roaring ô my God I cry in the day time but thou hearest not and in the night season and am not silent â—am 3.8 When I cry and shout be shutteth out my prayer They have not onely complained of this that they could not obtaine of God the helpe and comfort that they stood in need of but this hath troubled them most that God gave them no answer shewed no respect unto their prayer You shall see how this troubled David Psal. 28.1 Vnto thee will I cry ô Lord my rocke be not silent to me least if thou be silent to me I become like them that goe downe into the pit as if he had said I am but a dead man if thou give me no answer Certainely It is our great sin that we are so carelesse and void of regard in this case 1. We never observe how our prayers speed whether God answer them or not 2. Though we evidently discerne that God hath hath shewed no respect to the prayers we have long made unto him for our selves or for the Church of God it never troubleth us I told you the last day we should hearken after our prayers how they speed two benefits we should receive by it 1. If we finde that the Lord giveth a gracious answer unto them it would greatly increase our faith and incourage us to depend upon him and to ply him with our prayers Psal. 116.1 2. I love the Lord because he hath heard my voice and my supplications because hee hath enclined his care unto me therefore will I call upon him as long as I live In which respect it is good for Gods people to keepe records and remembrances of the successe they have had in their prayers So did Sampson in giving a name to that fountaine that God upon his prayer had opened unto him when he was ready to perish with thirst and calling it Enbakkore the fountaine of him that prayed Iudg. 15.19 And Hannah in calling her sonne Samuel begged of God 1 Sam. 1.20 So doth David oft call to mind the comfort he had found in prayer Psal. 18.6 In my distresse I called upon the Lord and cryed unto my God he heard my voice out of his temple c. And 120.1 In my distresse I cryed unto the Lord and he heard me and in many other places The second benefit we should receive by observing how our prayers speed would be this that if we find we have received no answer from God it would humble us and make us carefull both to enquire into the cause of it and to pray better that we may speed better then yet we have done This good Israel got by observing that they had twice sought to the Lord for successe against the Benjamites and prevailed not it caused them to humble themselves more deepely before the Lord and pray more fervently and in a better manner then they had done before as we shall reade Iudg. 20.26 And so much shall
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
as in comparison of these he maketh no reckoning of like a little over-measure that is given you when you have bought any thing like to the browne paper and pack-thrid that the mercers give you for nothing Mat. 6.33 these things shall be added to you But theâ—e mercies he maketh precious account of these are his jewells wherein he setteth forth the riches and glory of his mercy and bounty As Ahashuerus the King of the Medes and Persians shewed the riches of his glorious kingdome and the honour of his excellent majesty in that feast he made to his princes and servants Est. 1.4 so doth God much more set forth the riches and glory of his mercy in bestowing these precious mercies upon any For as the Apostle speaketh Rom. 14.17 The kingdome of God is not meat and drink but righteousnesse and peace and joy in the Holy Ghost These mercies therefore are called Ephes. 1.7 8. the riches of his grace wherein he hath abounded towards us Therefore when Paul speaketh of the mercy of God toward him in the pardon of his sinne he saith 1 Tim. 1.14 that the grace of God was exceeding abundant towards him This is a marvellous mercy of God that he should pardon any of us our sinnes and give us eternall life such a mercy as we can never sufficiently admire and wonder at Shew thy marvellous loving kindnesse ô thou that savest by thy right hand them that put their trust in thâ—e saith David Psal. 17.7 And Paul 2 Thess. 1.10 God shall be admired in all them that beleeve in that day Thirdly Those mercies are but of a short continuance they last no longer then this short and momentany life they are called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of this life 1 Cor. 6.4 But these are everlasting mercies and will out-last this life and endure unto eternity Psal. 103.17 The mercy of the Lord is from everlasting to everlasting upon them that feare him Fourthly Those mercies are uncertaine even in this life 1 Tim. 6 17. Trust not in uncertaine riches But these are sure mercies not flitting or uncertaine if they be once gotten they can never be lost and are therefore called Esa. 55.3 the sure mercies of David Davids mercies the mercies he begged heere the mercies he made such reckoning of the mercies peculiar to him and the elect of God are sure mercies and can never be lost Fiftly and lastly Those mercies a man may have and have them in abundance and be made never a whit the better man never a whit more acceptable to God never a whit the neerer unto eternall happinesse Nay for the most part they make men that enjoy them most abundantly the worse men a great deale they estrange their hearts from God and deprive them of his kingdome There is a sore evill which I have seene under the sunne saith Solomon Eccl. 5.13 namely riches kept for the owners thereof to their hurt Luke 18.24 How hardly shall they that have riches enter into the kingdome of God vers 25. It is easier for a Camell to go through a needles eye then for a rich man to enter into the kingdome of God But these mercies of David never did any man receive but they made him a better man then he was before No man ever obtained this mercy to have his sinnes pardoned but his heart was changed and he became a new man presently Acts 5 3â— Christ giveth repentance unto Israel and forgivenesse of sinnes So Ezek. 36.25 26. I will sprinkle cleane water upon you and ye shall be cleane a new heart also will I give you and a new spirit will I put within you Labour therefore to make this thine owne to get assurance that these mercies of David do belong to thee that in the time of thy need thou maist have the benefit and comfort of these mercies Els will this one daylie heavie upon thy heart that there being so much mercy in the Lord such a fountaine yea such a sea of mercy yea thou knowing so much and having seene in the ministery of the Gospell this fountaine opened unto thee as the Prophet speaketh Zach. 13.1 yet thou art not washed in it thou art not cleansed from thy sinnes thou art never the better for it That there is mercy enough in the Lord to pardon Davids sinnes and Manasses sinnes and Peters sinnes and Mary Magdalens sinnes yea all manner of sinne and blasphemy as our Saviour speaketh Mat. 12.31 yet thy sin remaineth still unpardoned And all because thou hast despised these riches of the goodnesse of God as the Apostle speaketh Rom. 2.4 Thou hast esteemed much more of those common mercies of God then of these like the Prodigall who so long as he could get enough to fill his belly though it were but hogs-meate never thought of returning to his father and seeking for his favour Luk. 15.16 17. O this is it this despising of the Lords speciall mercies is that that will treasure and heape up wrath to a man against the day of wrath as the Apostle speaketh Rom. 2.5 Now if any man shall say I would faine know that this mercy of God belongeth to me but how may I come to be assured of it To that man I answer there be five things which may be both as signes and notes whereby thou mayst know it belongeth to thee and as meanes also to bring thee unto this assurance that thou desirest First If thou canst seeke and sue to him for this mercy with all thine heart that is more then for any other things prizing this mercy above all other mercies thou needest not doubt but it belongeth to thee thou shalt be sure to have thy part in it Marke the promises made to such as are in this case Ieremy 29.13 Ye shall seeke me and find me when ye shall search for me with all your heart Psalme 69.32 Your heart shall live that seeke God Other mercies thou mayst long for and sue earnestly for and never obtaine them but these spirituall mercies without which thou canst not be saved thou maist bee sure to obtaine if thou canst thus desire and seeke for them Luke 11.13 How much more shall your heavenly father give the holy spirit to them that aske him Psal. 105.3 Let the heart of them rejoyce that seeke the Lord. So that if thou want these the fault is in thy selfe Ye have not saith the Apostle Iam 4.2 because ye aske not Secondly If thou canst be miserable and dejected enough in thine owne eyes thou shalt not need to doubt but this mercy belongeth unto thee Misery we know is the object of mercy and chiefe motive to compassion If thou canst therfore unfainedly lay open unto God thy misery thy spirituall misery I meane the wounds sores of thy soule as poore creeples do their sores to meÌ„ whom they would move to pity them thou needest not doubt to find mercy with the Lord. Thus doth David seeke for mercy heere as you
such as love their sins Psal. 11.5 The wicked and him that loveth violence doth his soule hate Of such as goe on in their sins Psal. 68.21 God will wound the head of his enemies Who are these He answereth in the next words which are an exegesis or interpretation of the former such as goe on in their trespasses To such doe all the curses of the law all those sentences of the holy Scripture that set forth the severity of God belong not to such as feele their sins to be a burden to them and desire to turne unto God 1. Tim. 1.9 10. Know this that the Law is made the curses of the Law are written and appointed for the lawlesse and disobedient for the ungodly and for sinners for the unholy and profane c. The second objection is this Though God be infinite in mercy and his common mercies be over all his workes yet his speciall mercy belongeth to none but to his elect and they are but a few Mat. 20.16 Many are called but few are chosen The greatest part of men are vessels of wrath as the Apostle speaketh Rom. 9.22 predestinated and ordained unto damnation Iude 4. And I have so lived as I see cause to feare I am of that number at least I cannot be sure that I shall find mercy with God though I should turne unto him I answer That though 1. the Lord did indeed in his eternall counsell predestinate some unto life and some unto perdition 2. and that the number of the Elect bee small in comparison of the reprobate yet hath no poore sinner that desireth to turne to God any just cause given him to be discouraged from it by this Doctrine This I will prove to you by three reasons First Because no man ought no man can say and conclude that he is a reprobate because of the life he hath lead That he is in the way that leadeth unto destruction he may know but that he is one of those that God did in his eternall decree appoint unto destruction he cannot know 1. Because God hath not by his word or spirit reveiled this to any particular man that he is a reprobate excepting only him that hath sinned against the holy Ghost which sin thou art farre enough from that desirest to repent and to turne to God Concerning the election of particular men God hath indeed given testimony both by his word 1 Thess. 1.4 5. and by his spirit also Rom. 8.16 The spirit it selfe beareth witnesse with our spirit that wee are the children of God 1. Iohn 5.10 He that beleeveth in the Sonne of God hath the witnesse in himselfe But Gods spirit never testified unto any man that he is a reprobate So that to every man that is so conceited we may say as Paul in another case doth Galat. 5.8 This perswasion commeth not of him that calleth you It commeth not of God And as our Saviour saith Matth. 5.37 Whatsoever is more then this commeth of the evill one Besides 2. God hath hertofore and may still call most wicked men at the very last houre of their lives and so declare them to be his elect who of all men in the world were most unlikely to be of his Elect as wee see in the example of the thiefe Luke 23.40 Secondly As no man can justly say he is a reprobate because God neither by his word nor spirit hath testified any such thing of him so such sinners as I now speake of have just cause to judge that they are not reprobates that God hath not appointed them to wrath but to obtaine salvation by our Lord Iesus Christ as the Apostle speaketh 1 Thes. 5.9 For those whom God hath made vessels of wrath are fitted unto destruction as the Apostle saith Rom. 9.22 They goe on still in the way that leadeth unto destruction and are hardened in their sins Though the greatest part of men shall not find mercy with God yet the cause of this is not in the Lord it is in themselves only because they seeke it not Hos. 13.9 O Israel thou hast destroyed thy selfe God sheweth himselfe ready enough to receive even such unto mercy but they care not for it So speaketh Christ even of Ierusalem though she had killed and stoned his Prophets Matth. 23.37 How often would I have gathered thy children together even as a Henne gathereth her chickens under her wings and ye would not That sinner therefore that findeth God hath wrought in him a desire to get under Gods wings a desire to repent and to turne unto God is in the way that leadeth unto life God is preparing and fitting him for glory and therefore he hath just cause to judge that he is no reprobate but a vessell of mercy Rom. 9.23 Thirdly and lastly No man is to judge of his present or future estate nor of Gods purpose towards him by the secret will of God but by his reveiled will Deut. 29.29 The secret things belong unto the Lord our God but those things that are reveiled belong to us and to our children for ever We may not in this case pry curiously nor enquire into the secret counsell of God but reverently admire it and cry with the Apostle Rom 11.33 ô altitudo ô the depth Remember what befell the men of Bethshemesh 1. Sam. 6.19 God smote aboue fifty thousand of them for looking into the Arke of God Looke thou enquire thou into the reveiled will of God and there thou shalt find enough to encourage thee to turne unto him and to assure thee that thou needest not doubt to find mercy and grace with him if thou canst now seeke it First God hath reveiled in his Word that he doth not desire nor take pleasure in the destruction of any wicked man no not in his temporall destruction Hee gave the old World warning of the Floud an hundred and twenty yeares before it came that by their repentance they might have prevented it as you shall see by comparing 1 Peter 3.20 with Gene. 6.3 He gave Pharaoh and the Aegyptians warning of the plagues they enforced him to bring upon them that by their repentance they might prevent them And in giving them warning of the fiery haile he expressely saith he did it to that end that they might save their servants and their cattell from that destruction Exod. 9.19 Send therefore now and gather thy cattell and all that thou hast in the field c. When his people had so deeply provoked him to bring them into miserable captivity and he had assured them by his Prophets that he would do it yet how oft was his heart turned within him and his repentings kindled together as the Prophet speaketh Hosea 11.8 How oft and how earnestly doth he warne them of it How many meanes doth hee use to perswade them that by their repentance they would prevent it See for proofe of this Ieremy 26.2 3. And 36.2 3 6 7. And if hee take no pleasure in the destruction
with shame sorrow when he considered that he had done so lewdly the Lord being by the Lord looking upon him And surely so will this work upon every one of us also when God shall be pleased to awaken touch our hearts as he did his It is a matter of extreame shame and trouble of mind even to most wicked men to know that any man hath seene them and bin privy to that which they have done If one know them saith Iob 24.17 they are in the terrors of the shadow of death How much more must it trouble the heart of Gods child when he considereth the Lord saw was an eye-witnes of all the foulest sins that ever he committed All men by nature would be much restrained from many sins if they knew of any body though it were but a child that were by them to see what they did And thus the murderer and adulterer are brought in by Iob 24 5. emboldening themselves No eye shall see me As if he had said If they knew there were any eye to see them they durst not do it And they are noted for men grown to an extraordinary height in sin that feare not at all nor are restrained from sinning by the eye of man that are so impudent as they care not who see or know what lewdnes they do Esa. 3.9 Such as declare their sin as Sodom that hide it not Such as are like Absalom who spread his tent upon the top of the house and went in to his fathers concubines in the sight of all Israel 2. Sam. 16.22 And will not this appeare to the child of God when God shall open his eyes a far greater impudency height of sin that he in sinning regarded not nor feared the Lords eye that he durst do such such things when the Lord looked upon him Surely to David it did here O Lord I have done this evill in thy sight And so it will do to every one of us when God shall be pleased to give us such hearts as he did unto David For thus doth the Lord oft aggravate the sins of men Esa. 65.12 Therfore wil I number you to the sword you shal al bow down to the slaughter because when I called ye did not answer when I spake ye did not heare but did evill before mine eyes and did choose that wherein I delighted not The second attribute of God the consideration wherof setteth forth the hainousnes of sin is his infinite holines and the dislike he beareth unto sin This is a chiefe attribute of his that wherein his glory doth principally consist This is plain by that song of the blessed Angels Esa. 6.3 Holy holy holy is the Lord of hosts the whole earth is full of his glory And in the first petitiō of the Lords praier where when our Saviour would have us to pray that Gods name may be glorified he teacheth us to expresse it in these termes Hallowed be thy name let holines be ascribed unto thee Now the Lord being thus infinitely holy 1. He hateth and disliketh sin there is nothing so contrary and opposite to his nature as sin is No man doth hate any thing in the world no mans heart doth so much loath or rise against any thing as the Lords doth against sin Hab. 1.13 Thou art of purer eyes then to behold evill canst not looke on iniquity He cannot abide to looke upon it Ier. 44.4 I sent unto you all my servants the Prophets rising early sending them saying do not this abominable thing that I hate The Lord in the ministery of all us his servants doth in the most patheticall manner he can perswade and entreat you to be afraid to sin to repent of your sin even for the Lords sake even for this cause because his soule doth so much hate and loath sin Oh do not this abominable thing which I hate 2. Because the Lord is infinitly holy he must needs be grieved with sin Nothing grieveth the Lord so much as sin doth It is a great griefe to any ingenuous mind and a thing that of all others we can worst brooke to see our selves despised and contemned by any David complaineth oft of it and prayeth against it Ps. 119.22 Remove from me reproach contempt But never was man so much grieved to see himselfe despised as the Lord is to see men despise and sleight him as I told you we all do when we sin against him Grieve not the holy spirit of God by your corrupt communication saith the Apostle Eph. 4.30 As if he had said Because he is holy sin must needs grieve him 3. Because the Lord is infinitly holy sin must needs anger disquiet and vexe his spirit Nothing in the world can so much provoke a man unto anger nothing can so cut him to the heart so vexe disquiet his mind as the Lord is provoked cut to the heart vexed with our sins Esa. 63.10 They rebelled and vexed his holy spirit Eze. 16.43 Thou hast fretted me in all these things Now when Gods child doth consider well of this his sin must needs trouble him more in this respect that he hath done that that God so loatheth hateth that he hath grieved and vexed him so much by it then in respect of any evill or punishment he hath brought upon himselfe by it So did it David here Against thee thee only have I sinned And so wil it the senslessest heart here when God shal touch him as he did David here O that we could consider how God may complaine of us as Ps. 95.10 Forty yeeres long was I grieved with this generation How long have we grieved the Lord some of us by living in one sin some in another O that we could say to our own hearts as the Prophet doth to Ahaz Esa. 7.13 ô my soule is it a small thing for thee to grieve men by thy sins that thou wilt also grieve my God The third attribute of God that setteth forth the hainousnes of our sins is the infinite greatnes majesty of the Lord Great is the Lord saith David Ps. 145.3 greatly to be praised his greatnes is incomprehensible And indeede this is the beginning and foundation of all religion and piety to esteme the Lord to be higher then the highest Eccl. 5.8 and to acknowledge in our hearts this infinite greatnes and majesty of the Lord Ascribe ye greatnes to our God saith Moses Deut. 32.3 And thus did the blessed Virgin Lu. 1.46 My soule doth magnifie the Lord. Every transgression even among men is more or lesse hainous according as the person is against whom it is cōmitted He that doth smite his father or his mother or but curse revile them shall surely be put to death saith the Lord in his Law Exo. 21.15 17. Whereas the reviling yea or wounding or maiming of another man was not so great a sin nor to be punished in so severe a manner as you may
lesse then rebellion and stubbornesse then witchcraft and idolatry You will say then that by this doctrine all sins are alike Hee that to relieve his extreme necessity stealeth a sheepe breaketh Gods commandement aswell as he that killeth his owne father And is there no difference betweene these sins I answer Yes verily some sins are farre greater then others are 2 King 3.2 Iehoram the son of Ahab wrought evill in the sight of the Lord but not like his father and like his mother His sins were great but not so great as theirs Our Saviour telleth the Pharisees that some sins in comparison of others are like gnats and some like camels Mat. 23.24 And though the least in it owne nature doe deserve eternall torments and foolish man cannot comprehend how there can be any degrees any Magis or Minus more or lesse in those torments that are eternall and infinite yet the eternall God knoweth how to make degrees and differences even in those eternall torments And though the torments that the least sinner shall endure in hell be infinite and such as no tongue can expresse no heart can conceive how great and intollerable they will bee There shall bee nothing but weeping and gnashing of teeth Luke 13 28. There the worme never dyeth nor the fire never goeth out Mar. 9.44 Yet will the Lord inflict greater torments on such whose sins have beene like camels and lesser upon those whose sins have beene like gnats Hee knoweth how to beate the servant that knew his masters will and did it not with many stripes and him with fewer that did it not because he knew it not Luke 12.47 48. to make the torments of Chorazin more intollerable then those of Tire and Sidon Mat. 11.22 Some sins yee see then are greater then other some But what is it that putteth the difference betweene sins What are the weights and ballances wherein sins are to bee weighed if wee would know which are the heaviest and which are the lightest sins Not the opinion of men of the world of the multitude of the time nor the censure and punishment that men doe passe and inflict upon sin For so in times past it should have beene a greater sin to eate flesh upon a friday then to breake many of the commandements of God and in any man not to keepe the day of Christs birth holy in a solemne manner should be a greater sin then to break any one of Gods commandements as than to steale to commit adultery or idolatry or blasphemy either These are therefore false weights and ballances to judge of the greatnesse or smallnesse of sins by But by the weights of the Sanctuary by the word of God onely this is to bee judged of And this is the rule that Gods word giveth us to judge which are the greatest sins The more directly any sin is committed against God the more contempt is done to God by it the greater the sin is As the sin against the holy Ghost is the greatest sin of all sins because it is most directly committed against God hee that committeth it sinneth of meere malice and despite against God Hee doth despite unto the spirit of grace as the Apostle speaketh Heb. 10.29 So every other sin the neerer it commeth to it the more directly it is committed against God the greater the sin is And from this generall rule these three particulars will follow First That the sins of the highest degree against the first table are greater then those of the highest degree against the second So Samuel speaketh of witchcraft and Idolatry as of the greatest sins 1 Sam. 15.23 Rebellion is as the sin of witchcraft and stubbornesse is as iniquity and idolatry So our Saviour calleth the first table the first and the great commandement Mat. 22.38 Secondly That sins committed against knowledge are greater sins then those that are committed out of simple ignorance because there is greater contempt done to God by them then by the other See this in a sin of omission Iames 4.17 To him that knoweth to do well and doth it not to him it is sin As if he had said to him it is sin with a witnesse See it also in sins of commission Pauls blasphemy and persecution was in respect of the deed it selfe a farre greater sin then the sin of that man was that gathered sticks upon the Sabbath day And yet Paul found mercy with God because he did it ignorantly as himselfe saith 1 Tim. 1.13 Whereas the other found no mercy with God as we see Numb 15.35 because he did it against his knowledge presumptuously How may that appeare will you say Surely he and all the congregation knew well how strictly a little before God had enjoyned a precise rest even from gathering of Mannah upon the Sabbath day Exo. 16.23 yea from doing any worke even about the making of the tabernacle yea or kindling a fire in any of their tabernacles upon the Sabbath day Exod. 15. â— 3. And yet would he doe this he sinned against his knowledge he sinned presumptuously Therefore is this story brought in by the holy Ghost immediatly upon the law that God had made against presumptuous sinners as a sanction and ratification of that law Numb 15.30 32. O thinke of this you that at this day do so presumptuously profane the Lords Sabbaths not by gathering a few sticks but by following your profits and pleasures on that day with the neglect and contempt of Gods house and worship The spirit of God wrought that love in Davids heart to the house of God that he professeth Psal. 84 10. He had rather be a doore-keeper in the house of his God then to dwell in the tents of wickednes And what spirit is it that maketh you to hate and loath the house of God as you do that maketh you so farre in love with the tents of wickednes I mean the ale-houses the most of which if any houses under heaven may well be called the tents of wickednes as you are that you cannot be drawn from these tents of wickednes into the house of the Lord no not upon the Lords day you cannot pretend ignorance for your sin no more then he that gathered sticks upon the Sabbath day could you sin against your knowledge as he did you sin presumptuously as he did yea your sin is worse then his was 1. Wee read not that he did this in the time of Gods publike worship as you do 2. He spent not his time so ill in gathering sticks as you do in swilling and gaming upon the Sabbath day 3. He drew not other lewd companions to joyne with him in his sin as you do And yet God met with him he died without mercy as you have heard for his sin be you sure the Lord will meet with you also one day and unlesse you repent and forsake this sin you shall find no more mercy with God then he did Well because I see many of you my
that is in reputation for wisedome and honour And this must needs be so 1. Because in giving our selves liberty in the least thing that we know God hath forbidden we break the bond cord that should restraine us from any sin namely the conscience of the commandement of the Lord against it If this yoke be once shaken off if once this bond be of no force with us but we grow in the least thing to say as Psal. 2.3 Let us breake their hands asunder and cast their cords from us what can be of force to hold us fast to the Lord or to bind or restraine us from the foulest and grossest sins 2. Because it is the naturall effect of sin specially being wittingly committed to make a man apter to sin to go further in sin Rom. 6.19 You have yeelded your members servants to uncleannes and to iniquity unto iniquity 3. Because God in his just judgement is wont to punish sin by sin to punish mens carelesnes and loosenes and security in smaller sins by leaving them to themselves giving them up to grosser sins 2 Thess. 2.10 11. Because men received not the love of the truth professed it formally but joyed not tooke no comfort in it a common sin God knoweth in these dayes and such as most men count a very small sin if any sin at all for this cause God shall send them strong delusion that they should beleeve a lie For this God giveth men up to popery The surest way then for a man to keepe himselfe from falling into grosse sins is to be afraid of and make conscience of the smallest sins This is plaine in that prayer of David Psal. 19.12 13. Cleanse thou me from secret faults keepe back thy servant also from presumptuous sins let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression So Iob to preserve himselfe from fornication and adultery made a covenant with his eye and with his thought also bound them to the good abearing Iob 31.1 resolved with himselfe to make conscience of and to abstaine from all wanton lookes and thoughts also and so long as he did so hee was safe enough from falling into those grosse sins On the contrary David giving himselfe liberty in idlenesse and wanton lookes 2. Sam. 11.1 2. was left to himselfe to fall to those foule sins he so much bewaileth and complaineth of in this psalme This is then the first motive to perswade us to make conscience even of the smallest sins because else we shall bee in danger to fall into grosse and most hainous sins The second motive unto it is this that by these small sins we bring our selves into greater danger in some respects then by committing of those that we do account greater For great sins are more easily discerned and felt and repented of and consequently pardoned then these smaller sins are These without great circumspection and watchfulnesse we shall hardly take notice of or be troubled at all for them but go on in them without repentance and consequently without any assurance of the forgivenesse of them In this respect we find that the civill honest and morall man that hath lived unblamably in respct of any grosse sin all his life time is in farre worse case then many a one that hath bin a notorious evil liver as our Saviour telleth the Pharisees Mat. 21.31 Verily I say unto you that the Publicans and the harlots go into the kingdome of God before you The third and last motive is this that hee that giveth liberty to himselfe in the least sin doth not abstaine from the grossest out of conscience towards God because God forbiddeth it and is offended with it but out of some hie respects Thus the Apostle proveth that he that giveth himselfe liberty to offend against any one point of the law though he seeme to keepe all the rest is guilty of all and doth not indeed with any uprightnes of heart keep any one of the commandements of God Iam. 2.10 11. Because he that said do not commit adultery said also do not kill He that said Levit. 24.16 Hee that blasphemeth the name of the Lord shall surely be put to death sweare not great oathes hath said also Matt. 5.34 Sweare not at all He that hath said Levit. 19.17 Thou shalt not hate thy brother in thy heart hath said also Col. 3.8 Put away anger yeeld not unto please not thy selfe in this that thou art so apt to be angry He that hath said Exo. 20.10 on the Sabbath thou shalt doe no manner of worke hath said also Esay 58.13 Thou mayest not follow thy pleasures on my holy day nor speake thine owne words He that hath said we must use to pray and God will powre out his wrath upon the families that call not on his name Ieremy 10.25 hath said also Iohn 4.24 God is a spirit and they that worship him must worship him in spirit and in truth and Exodus 20.17 The Lord will not hold him guiltlesse that taketh his name in vaine He that hath sayd Esay 1.16 Cease to do evill do nothing that is evill do no hurt to any hath said also in the next verse Esay 1.17 Learne to do well and Matthew 25.30 Cast the unprofitable servant him that hath done no good whose life hath beene no way usefull nor profitable unto others into utter darkenesse and Ephes. 5.16 Redeeme the time make conscience of spending it unfruitfully Lastly He that hath said 1 Pet 1.15 Bee ye holy in all manner of conversation that is in all outward actions and words hath said also Prov. 2.23 Keepe thy heart with all diligence So that if a man make no conscience of his thoughts how vaine wanton malicious worldly they bee that never troubleth him certainly he is not restrained from any wicked speeches or actions out of conscience to Gods commandement but out of some other respects and consequently there is no truth of heart in him One thing there is that our foolsh hearts art apt to object against this exhortation We are apt to thinke that this precisenesse this strictnesse to watch and take heed to our selves that wee offend not in the least thing putteth such a yoke upon a Christians necke as no man is able to beare maketh the life of a Christian a meere drudgery a most painfull and uncomfortable life Wee have an old proverb Qui medicè vivit miserè vivit If a man have so crazy a stomack that if in eating or drinking he swerve never so little from the rules of Physicke or from his ordinary dyet hee will straight be much out of temper surely that mans life must needs be very uncomfortable unto him And so many men thinke it is with them whose consciences are so tender and nice that the least sin will trouble them To this I answer 1. That a Christian life is certainly very painfull to flesh and blood and if we
had spoken to him by Nathan were in it selfe very sharpe and dolefull as you shall see it recorded 2 Sam. 12.10 12. namely 1. That the sword shall never depart from his house 2. That he would raise up evill against him out of his owne house 3. That his wives should be defiled and abused by his owne son and that before his owne eyes that is himselfe should know it 4. That all this should be done openly all Israel should take notice of it yet doth David 1 justifie the Lord in all this yea 2 he professeth heere that he did therefore thus accuse himselfe that he might justifie the Lord in all this that he hath said against him From whence this Doctrine ariseth for our instruction The Lord must be justified in whatsoever he hath spoken The man that it truly humbled for his sinns dareth not gaine say or murmur against any thing that the Lord hath spoken but is apt to justifie him in it Before I come to the confirmation of the Doctrine the tearmes of it must in a word be explaned by answering two questions First How doth the Lord speake unto men I answer In old time God spake to his people 1. Sometimes openly by a lively and audible voice thus he delivered to them the ten commandements the summe of the law In which respect they are called lively oracles Acts 7.38 2. Sometimes secretly by dreames and visions Acts 18.9 God spake to Paul by night in a vision Now also God speaketh to his people but after another manner 1. By the holy Scriptures for by them the spirit of God is said to speake to the Churches Rev. 2 7. They are therefore called the Oracles of God Heb. 5. â—2 2. By the ministery of his servants that speake to us by authority and commission from him and by warrant of his word As that which Nathan spake heere David saith God spake So saith our Saviour Luk. 10.16 He that heareth you heareth me Secondly How may men be said to justifie the Lord in whatsoever he speaketh I answer 1. When they beleeve it to be true and give credit unto it 2. When they yeeld consent to it and allow it to be just and equall 3. When they take it to heart and submit themselves unto it Thus must God be justified in whatsoever he hath spoken in every part of his word The word of God we shall finde consisteth of foure parts 1. There is the word of Doctrine and history sundry truths are delivered and affirmed in the holy Scripture that are neither precepts nor promises nor reproofes or threatnings 2. There is the word of precept or commandement 3. There is the word of promise 4. There is the word of reproofe and denunciation of Gods judgements against sinne First We must undoubtedly beleeve and give credit to whatsoever God hath spoken though the thing seeme never so unlikely never so much against reason yet when once God hath spoken it when we have his word for it we must make no do doubt nor question of it See this 1 in the word of Doctrine and history in all truths taught us in the holy Scripture As that the world was made of nothing onely by the word of God Heb. 11.3 Through faith we understand know and are fully perswaded that the worlds this and that that is to come were framed by the Word of God And that the bodies of all men howsoever they died shall rise againe at the last day Iob 19.26 I know and am fully perswaded that though after my skin the wormes destroy this body yet in my flesh I shall see God See it 2 in the word of precept What a strange commandement was that that Abraham received from God Gen. 22.2 to sacrifice his owne sonne and that that Paul received that he that had beene so bitter a persecutor and so infamous for it throughout the whole world should goe and preach the Gospell both to the Iewes and Gentiles How many reasons might they have alledged against these commandements yet when God had once spoken it they were fully perswaded they must doe it and went about it presently without all reasoning or disputing against it And as Paul saith Gal. 1.16 Immediatly so soone as I had received this commandement I conferred not with flesh and bloud See this also 3 in the word of promise What a strange promise was that which God made to Abraham when hee was an hundred yeares old that he would give him a feed and posterity that should be as innumerable as the stars in the firmament Gen. 15.5 and that by Sarah an old and a barren woman Gen. 17.16 How many things might they both have objected against this Yet they did not but undoubtedly beleeved it should be even as God had spoken they justified the Lord when he had spoken the word As Paul saith of Abraham Rom. 4.20 21. He staggered not at the promise of God through unbeleefe but was strong in faith giving glory to God and being fully perswaded that what he had promised he was able also to performe And of Sarah he saith Heb. 11.11 She judged him faithfull who had promised 4 and lastly See a proofe of this first degree in the word of reproofe and threatning which most directly suiteth with my Text heere though the words be so generall as they may not be restrained to that onely What likelihood was there in that reproofe and threatning which God delivered to Noah and would have him to preach and publish to the whole world Gen. 6.13 The end of all flesh is come before me for the earth is filled with violence through them and behold I will destroy them with the earth And how would God destroy them By a floud verse 17. I even I do bring a floud of waters upon the earth to destroy all flesh How unlikely how impossible would this seeme to all wise men in the world How would they scorne and deride Noahs preaching of such a doctrine as this Yet did Noah verily beleeve this and preached this 2 Pet. 2.5 Why Because God had said it he justified the Lord in that he had spoken As the Apostle saith Heb. 11.7 By faith Noah being warned of God of things not seene as yet moved with feare prepared an arke So what likelihood of truth was there in the reproofe and threatning of vengeance that Ionah preached to the Ninivites Ionah 3.4 He cryed and said yet forty daies and Niniveh shall be overthrowne Yet because God had said this though he spake this to them not immediatly nor by an Angell neither but by a man a stranger a weake man they verily beleeved it would be so if they by extraordinary repentance and humiliation did not prevent it For so it is said Ionah 3.5 So the people of Nineveh beleeved God and proclaimed a fast Thus you see the confirmation of the doctrine in the first degree of proofes we must beleeve whatsoever God hath delivered to
and rebuke with all authority and see that no man despised him He should take heed that he doe not by his loosenesse either in life or doctrine loose his honour and authority in the hearts of his people for if he doe there will bee little hope his doctrine shall ever do good be his gifts never so excellent That is every whit as much required of parents towards their children and to every parent the Lord Likewise saith maintaine thine authority take heed thy children despise thee not We shall find it noted by the Apostle 1 Tim. 3.4 for a great blemish in a Christian and such a one as be his gifts otherwise never so excellent maketh him uncapable of the honour of the ministery if he cannot rule in his owne house if he keepe not his children in subjection Every father must be a ruler in his owne house every childe must be kept in subjection Our blessed Saviour was subject unto his parents Luke 2.51 Yet his father Ioseph was but a poore carpenter and his mother so poore that she could get no better roome in Bethlem then a stable to be brought to bed in It is not sufficient for you that are parents to advise and wish and admonish your children to leave any lewd course you see them to hold Ely did so much 1 Sam. 2.23 24. and yet we know God was highly offended with him because he did not enough parents must doe more then so they must with authority charge and command and compell them to doe it I know saith the Lord of Abraham Gen. 18.19 that hee will command his childen to keepe the way of the Lord. And Deut. 32.46 Yee shall command your children to observe and doe all the words of this Law and I charged every one of you saith the Apostle 1 Thess. 2.11 as a father doth his children If parents maintaine not this authoritie if they become haile-fellow well met with their children if they loose their honour and reverence in their children hearts as certainely now adayes most have done 1. They shall dishonour their head as the Apostle speaketh 1 Cor. 11.4 the dishonour and contempt reacheth unto God whose Image they beare whose person they represent as we have heard 2. They undoe their children and disable them from profiting by any meanes they shall use for the reforming of them or saving of their soules Surely this were an excellent thing will you say if parents could maintaine their authority and honour in the hearts of their children but how may this be done This is such an age as there is little or no possibility of it I answer It is true that this falleth out sometimes through the just judgement of God that doe parents what they can some children will be stubborne and rebellions sons of Belial that will beare no yoke It is foretold by the holy Ghost 2 Tim. 3.2 as one of the chiefe mischiefes and diseases that should raigne and rage in these last dayes and should make these times so perilous that men should be disobedient to parents It cannot bee avoided it must bee so that the Scripture may bee fulfilled And it is foretold as a signe and fore-runner that doth presage the ruine of a state and nation Esa. 3.5 The child shall behave himselfe proudly against the ancient and the base against the honourable Yet it is also certaine that parents themselves are for the most part the cause why they have no more honour and reverence in the hearts of their children when they maintaine not but loose that authority that God hath given them over their children And that two wayes First Because they doe not themselves honour and feare God therefore their children cannot honour nor feare them Solomon by the spirit telleth us Prov. 11.16 that a gracious woman retaineth honour and that that is there said of a woman even of a mother may likewise bee said of a gracious father hee retaineth honour The true feare of God will procure reverence and esteeme to a man even in the hearts of such as have no grace in them Mark 6.20 Herod feared Iohn knowing that he was a just man and an holy and he observed him For 1. this image of God carrieth such a Majesty in it as a man cannot choose but honour it in whomsoever he seeth it It is called therfore by the Apostle the spirit of glory 1 Pet. 4.14.2 Besides the Lord hath bound himselfe by promise to give honour to them that honour him 1 Sam. 2.30 them that honour me I will honour If any man serve me saith our Saviour Iohn 12.26 him will my father honour Certainly if parents did feare and honour God in their hearts and expresse in their whole conversation their children must needs honour them they could not despise them On the other side if parents feare not God themselves their children cannot honour them If children see their parents to bee irreligious malicious against religion filthy and drunken persons how can they honour them I know they should bee unwilling to see any such thing in their parents they should with Sem and Iaphet cast their mantle over them but it is not possible for them to doe it That which is said of Ierusalem may be said of all men Lam. 1.8 All that honoured her despise her because they have seene her nakednesse They that thus see the nakednesse of them whom by nature they ought most to honour cannot choose but despise them I told you all parents do beare the image of God but these foule sins do so deface it as men can discerne no glory in it men cannot honour it God hath said they that despise me shall be lightly esteemed 1 Sam. 2.30 And when God will have men to bee despised when he powreth contempt upon them when he saith of any as he doth of Ninivie Nah. 3.6 I will cast abominable filth upon thee and make thee vile who can then honour them in their hearts And this is one cause why most parents have no reverence in their childrens hearts Secondly Another is this because they did neglect to keepe their children in awe when they were young they laid the raines upon their necks they corrected them not but cockered them in their tender yeeres The fathers of our flesh saith the Apostle Heb. 12.9 corrected us and wee gave them reverence As if he had said If they had not corrected us wee should not have reverenced them so much And it is expressely noted for the cause why David lost his honour in the heart of his sonne Adoniah 1 Kings 1.6 His father had not displeased him at any time not so much as in saying why hast thou done so I grant that those parents governe best that can maintaine their authority and keepe their children in awe with little or no sharpenesse and severity and many parents are too apt to offend in too much rigour this way else would not the Apostle have given this charge twice unto
that contradicteth God and his truth Now if Christians would make use but of these two rules certainely neither Popery nor Pelagianisme would ever deceive them Apply them to the matter we have now in hand and it will bee evident unto us that the doctrine of the Papists touching originall sin is not of God For 1. it giveth too much to man and keepeth him from being so much humbled and dejected in himselfe as hee ought to be 2. It directly opposeth and contradicteth that which the Lord hath expressely spoken in the holy Scriptures See this in three points which they teach touching originall sin First For the nature of originall sin they teach that though we be thereby so fettered and snared yea so wounded and weakened in our nature that wee cannot of our selves without the helpe of Gods grace do any thing that is good yet some ability is left in our nature wee can accept of the helpe of Gods grace when it is offered yea we can desire it also We are say they like the poore man that was travelling towards Iericho Luk 10.30 wee are wounded sore and left halfe dead And though wee have by originall sin lost that righteousnesse and perfection of nature in which man was first created and are now become by nature as prone to sin when occasion is offered and as apt to take hurt by any tentation as tinder or touch-wood is to take fire yet is there not therby any sinfull quality possitively infused into our nature Whereas the spirit of God in the holy Scripture speaketh expressely First That wee are by nature not only wounded and weakened and halfe dead till God quicken us but dead all out even the Elect are so by nature Ephes. 2.1 You hath hee quickened who were dead in trespasses and sins and verse 5. Even when we were dead in sins hath God quickened us Secondly That there is in us by nature no true desire at all to be helped by Gods grace out of this estate Phil. 2.13 It is God that worketh in you both to will and to doe of his good pleasure Iohn 8.44 The last of your father ye will doe And that which our Saviour saith of good wordes may likewise be said of good desires Mitch 12.34 O generation of vipers and certainly such are we all by nature how can yee being evill thinke good things or desire good things Thirdly That there is in us by nature no power nor willingnes to accept of the helpe of Gods grace when it is offered us but an utter aversenesse and unwillingnesse to accept of it yea an hatred unto it That we are apt to say to God even as the poore possessed man for certainly such are wee all by nature also even slaves to the devill 2. Tim. 2.26 Luke 4.34 Let us alone what have wee to doe with thee thou Iesus of Nazareth art thou come to destroy us We gain-say and resist the worke of Gods grace in us till God by his mighty power do overcome us Rom. 10.11 All the day long have I stretched out my hands unto a disobedient and gaine-saying people And Rom. 8.7 The carnall mind is not subject to the law of God neither indeed can be Fourthly and lastly That our nature is not onely privatively evill and corrupt deprived of originall righteousnes and apt as tinder is to receive the fire of tentation but possitively evill and hath in it a poisonfull and corrupt quality even the seeds of all sin that cannot choose but worke and bring forth evill thoughts and words and actions Gen 8.21 The imagination of mans heart is evill not prone onely to bee evill from his youth Yea cap. 6.5 Every imagination of the thoughts of his heart is onely evill continually Insomuch as wee even the Elect of God are by nature ranke enemies to God and rebells against him You were saith the Apostle Col. 1.21 alienated and enemies in your minds unto him And thus you see how in this first point of their Doctrine concerning originall sin they do plead for man and do directly oppose and contradict the spirit of God But the second and third points are worse then this Secondly They teach that the corruption of our nature the untowardnesse of our heart to that that is good that is no sin no nor the concupiscence and lust that riseth from it the motions unto evill what evill soever it bee that wee feele in our selves are no sins till we consent unto them and obey them till they raigne in us Whereas 1. The spirit of God in the holy Scripture expressely calleth it sin As here in this place Psal. 51.5 I was borne in iniquity and in sin did my mother conceive mee And in three chapters of the Epistle to the Romanes that is to say the sixt seventh and eight fourteene times at the least and Heb. 12.1 The sin that doth so easily beset us And shall wee say that that is not properly and indeed a sin which the holy Ghost so often calleth sin Secondly The spirit of God in the holy Scriptures speaketh expressely that our originall corruption is the cause of all actuall sins that the foulest sins that ever men committed come all from this root Every man is tempted saith the Apostle Iames 1.14 when hee is drawne away of his owne lust and entised It is our owne corrupt nature that tempteth us that draweth us away that entiseth us to all sins So also the Apostle Peter 2 Pet. 1.4 saith all the corruption that is in the world is through lust And may wee not truly and properly call that sin that is the cause of all the foulest sins in the world May wee not well call that an evill tree upon which all this evill fruit doth grow Surely wee may or else our Saviours rule will faile Matth. 12.33 The tree is knowne by his fruit Thirdly The spirit of God in the holy Scripture teacheth us expressely that infants yea infants that are baptized which have no other sin but this originall sin and corruption of nature in them and who never consented to it nor obeyed it in the lusts thereof doe dye Rom. 5 14. Death raigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression And therefore it must needs be sin and may be truly and properly so called for sin is the only cause of death and none can dye but those that are sinners either by imputation as Christ was who was made sin for us as the Apostle speaketh 2 Cor. 5.21 or really and personally as all Adams posterity are Rom. 5.12 By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Fourthly and lastly The spirit of God in the holy Scriptures expressely teacheth us that this concupiscence even in the regenerate these evill motions that rise in us though we consent not unto them though wee resist them are yet a swerving from the
sight nor sense of it but the godly man is The proudest man that is if he should bee smitten with a leprosie or some such loathsome disease from top to toe would bee much humbled with it And how can Gods child choose but bee much humbled when hee seriously doth thinke of this leprosie of his soule that as the Prophet speaketh Esa. 1.6 From the sole of the foot even to the top of the head in understanding conscience memory will affections there is no soundnesse in him but wounds and bruises and putrifying sores The proudest man that is would bee much dejected and abased in himselfe if from an high and wealthy estate God should cast him into extreame poverty and beggery And the Lord speaketh of this as of a fruit of such judgements Esa. 13.11 that hee will thereby cause the arrogancy of the proud to cease and will lay low the haughtinesse of the terrible And so must Gods child needs whose eyes God hath opened when hee discerneth and considereth seriously what state he was once in by creation and what he is now how wretched and miserable and poore and blind and naked as Christ speaketh to the Laodiceans Rev. 3.17 This knowledge and sense of our spirituall poverty will certainly make us humble in our selves and humble towards others also As our Saviour plainly teacheth Matth. 5.3 5. in the connexion of the three first beatitudes Blessed are the poore in spirit blessed are they that mourne blessed are the meeke They that are poore in spirit cannot choose but mourne and bee humbled in themselves for it and they that are truly humbled in themselves for it cannot choose but bee meeke in spirit towards others they cannot bee insolent nor censorious nor harsh in their disposition and carriage towards others O how apt are wee all to be puffed up with a little knowledge and grace that wee have attained unto above others How apt to despise others because of this If wee knew our owne hearts well certainly wee could not bee so The consideration of what wee were before our calling hath great force to keepe us from despising and censuring others so sharpely as wee are wont Titus 3.2 3. Speake evill of no man but shew all meekenesse to all men for wee our selves were sometimes foolish c. As if hee had said as bad as any other But if wee would consider well what bad hearts wee have since our calling and conversion how untoward to any thing that is good how weake and prone to that that is evill how pregnant and full of vile motions and inclinations continually this would have more force to humble us this way then the former Brethren saith the Apostle Gal. 6.1 if a man bee overtaken in a fault you that are spirituall restore such a one in the spirit of meekenesse considering thy selfe lest thou also be tempted If we would consider our selves well and what we were like to prove if we had the same tentation that others have had this would make us meeke and humble this would keepe us from despising others for their infirmities This was that that made blessed Paul so humble and lowly in his owne eyes that he doth professe that he was not onely in respect of his estate before his calling of all sinners the chiefe 1 Tim. â— 15 but even after his calling Ephes. 3.8 lesse then the least of all Saints How could he speake this in truth may you say Doubtlesse he knew many of the Saints that had more slips and falls then ever he had he knew many of the Saints that had not received that measure of grace from God nor done him that service that he had done yea he professeth of himselfe 2 Cor. 12.11 that he was in nothing behind the very chiefest Apostles And 1 Cor. 15.10 that he had laboured more abundantly then they all How could he then say that he was lesse then the least of all Saints Certainely his meaning is he knew more evill more corruption in his owne heart then he thought was in any Christian in the world besides And this conceit of our selves he requireth to be in all Christians Phil. 2.3 Let each esteeme others better then themselves That pronesse that we find in our owne nature to evill even after our regeneration yea after many yeares spent in the profession of Christianity should be matter of continuall humbling unto us And we have cause even in that respect to complaine as David did Psal. 38.17 I am ready to halt and my sorrow is continually before me Let us now apply this second use of the doctrine unto three particular cases wherein we may have occasion to practise it First Let this humble us in the performing of our best duties and keepe us from priding our selves in them as alas we are all too apt to do See this in the Pharisee Luk. 18.12 We are all by nature Papists and Pharisees in this point apt to conceit we have merited somewhat of God when we have done any thing well If we would but consider and take notice of this when we have done any good duty how our originall sin our corrupt hearts have stained and defiled it and made all our righteousnesse as filthy rags Esa. 64.6 we should find even in our best duties just matter not of pride but of humbling in them and to say of our selves as our Saviour biddeth us in another sense Luk. 17.10 when we have done all we can do we are but unprofitable servants We read of Rebecca Gen. 25.22 that when she had conceived though she knew she bare in her body the promised and blessed seed yet the struggling and combat she felt within her betweene the two twins was so painefull and grievous to her that she cryed out Why am I thus And certainely that combat that Gods child findeth in himselfe in the performing of any good duty that his flesh doth resist and oppose Gods grace and holy spirit in it that it is so crosse and contrary to it that he cannot do the things that he would must needs be a just cause of griefe and humbling unto him as the Apostle speaketh Gal. 5.17 By reason of this every child of God when he hath performed any duty to God in the best manner he can hath cause to pray with good Nehemiah 13.22 O my God pardon me according to the greatnesse of thy mercy Yea without this sense of corruption mixing it selfe with our best duties and sorrow for it we can never performe any good duty acceptably Whatsoever ye do in word or deed saith the Apostle Col. 3.17 do all in the name of the Lord Iesus As if he should say feele the need ye have of Christ in it looke not that God should accept of it but only through him Secondly Let this humble us at all times when we prepare our selves to appeare before God in prayer We cannot be too humble when we are to go to God The greatest persons under heaven should not
extraordinary constantly who yet cannot master nor subdue any one lust but if they did use them conscionably and in a spirituall manner certainely the strength of their corruptions would bee abated by them Walke in the spirit saith the Apostle Galat. 5 16. and yee shall not fulfill the lusts of the flesh If in this as well as in other parts of our conversation wee could walke in the spirit performe spirituall duties in a spirituall manner wee could not fulfill the lusts of our flesh as wee doe See the truth of this but in two exercises of religion not to trouble you with more that are in most dayly use with all Christians and that is the Word and Prayer First There is great force in reading of the Word and hearing of it to subdue and mortifie sin in us if it be used conscionably Now yee are cleane saith our Saviour to his Apostles Iohn 15.3 through the word which I have spoken unto you The conscionable hearing of the Word is able to cleanse the heart from the corruption that is in it It is therefore called Iamesâ— 21 because as the sciense of a good fruit that is grafted into a crab-tree-stocke will change the nature of the juyce and sap of it so the Word is able to change our natures quite See two notable instances of the power the Word hath this way 1. In the young man in whom wee know all kinds of lusts are most strong and violent and yet of him David saith Psal. 119.9 that if he would but conscionably exercise himselfe in the Word if he would take heed to his way according the Word he might be able to cleanse his way to cleanse his heart even from those unruly lusts of his 2. In a King who of all men in the world is in most danger as of other sins so specially of this to have his heart lifted and puffed up with pride and contempt of them specially that are his owne subjects and yet of him the Lord saith that if he will but exercise himselfe conscionably in the reading of the Word hee shall obtaine power over this corruption For giving the reason why hee would have him every day to read some part of the Bible he saith thus Deut. 17.20 That his heart bee not lifted up above his brethren and that he turne not aside from the commandement to the right hand or to the left As if hee should say this will subdue both the pride of his heart and every other corruption that is in it And two reasons there are why it must needs be so First Because the Word is able to discover every corruption to us how closely soever it lurke in our hearts and the loathsomnesse and odiousnesse of it also by the law commeth the knowledge of sin saith the Apostle Rom. 3.20 It is a discerner and discoverer of the very thoughts and intents of the heart as he saith Heb. 3.12 Compared therfore to a glasse Iam. 1.23 and to the light that maketh all things manifest as the Apostle speaketh Eph. 5.13 Secondly Because there is also a divine spirit life and power in it to work upon the heart to conquer and kill sin in it The words that I speake unto you saith our Saviour Iohn 6.63 they are spirit and they are life I have hid thy word in my heart saith David Psal. 119.11 that I might not sin against thee How could that keepe him from sinning Surely when any lust began to rise in his heart when he was tempted to any sin if he could then but remember some sentence of Gods word that condemned that sin that would be of force to stay him from it That even as our blessed Saviour himselfe did overcome Satan with Scriptum est It is written Matth. 4.10 so may the members of Christ bee able to overcome Satan and their owne corruptions by calling to mind and meditating and applying to themselves that which is written in the Word against them So saith David Psal. 17.4 By the words of thy lips I have kept mee from the paths of the destroyer For it is the sword of the spirit as the Apostle calleth it Ephes. 6.17 It is the weapon of our warfare mighty through God to cast downe our imaginations and every thing in us that exalteth it selfe against the knowledge of God and bringing into captivitie every thought to the obedience of Christ as the Apostle speaketh 2 Cor 10.4 5. This Divine power that is in the Word to bridle and subdue their corruptions Gods people have alwayes felt and found by experience in themselves and doe all of them to this day and that is the cause why they doe take such paines for it and esteeme more of it as Iob speaketh Iob 23.12 then of their necessary food They that regard not the Word exercise not themselves in the reading and hearing of it or if they doe read and heare it yet have no care to hide it in their hearts and to use it as the sword of the spirit against their owne corruptions certainly such are farre from mortification any have no desire at all to mortifie and kill sin in themselves The other exercise of religion that hath such force to master and conquer our corruptions is prayer if it be used conscionably and spiritually This was the meanes that Paul used when hee was troubled with the thorne in his flesh and sought to be rid of it 2 Cor. 12.8 and by it he obtained though not a full deliverance from it yet strength sufficient to master it so as he was not overcome by it That which David saith of his worldly enemies Psal. 56.9 every Christian may say of these lusts that warre against his soule When I cry unto thee then shall mine enemies turne backe When we can pray we may be sure to become conquerours over any of our lusts By our faithfull prayer we may be able to deliver any brother from the bondage of any sin that he is fallen into if it be not the unpardonable sin For so saith the Apostle 1 Iohn 5.16 How much more may wee have confidence to obtaine by prayer deliverance from the dominion of any of our owne corruptions For of all suits we can make to God we have greatest assurance to speed in this when we pray for grace How much more saith our Saviour Lut 11.13 shall your heavenly father give the holy spirit to them that aske him Certainely this is one chiefe cause why the most of us can no better prevaile against our corruptions because we doe not more heartily complaine unto God of them and pray against them And wee may say as the Church doth Esay 64.6 7. Our iniquities like a wind have taken us away they carry us headlong whether they please And the reason is given in the next words There is none that calleth upon thy name or that stirreth up himselfe to take hold of thee The fift meanes the spirit of God in the word hath
And Ioh 6.44 No man can come unto me except my father draw him 2. That God doth all in this worke himselfe alone and hath no helpe from man and it is therefore called a creation Ephes. 2.10 a regeneration Iohn 3.3 a raising of one from the dead Ephes. 2.5 6. 3. That this worke that God doth in mans conversion is no common worke For 1. It is evident hee giveth not so much as the outward meanes of grace and conversion in particular to all men Yea to the most of the nations in the world by farre he hath denied his word altogether and suffered them as the Apostle speaketh Acts 14.16 to walke in their owne wayes And even those nations that hee hath vouchsafed his word unto that may bee said of this spirituall raine which he speaketh of the materiall Amos 4.7 I caused it to raine upon one City and caused it not to raine upon another City one piece was rained upon and the other piece whereupon it rained not withered In Phrygia and Galatia Paul preached as you may see Acts. 16.6 7. but was forbidden of the holy Ghost to preach the word in Asia In Misia hee preached but when hee assayed to goe into Bithynia the spirit suffered him not 2. To many of those that hee doth give the meanes unto hee doth not give effectuall grace to bee converted by them To you it is given to know the mysteries of the Kingdome of heaven saith our Saviour Matth. 13.11 but to them it is not given This saving grace it is a rare grace found in very few even of them that doe enjoy the meanes in one of a City or two of a Tribe as the Prophet speaketh Iere. 3.14 Many are called but few are chosen Matth. 22.14 Acts 13.48 As many as were ordained to eternall life beleeved Secondly If this be so let no vaine man thinke that he can repent and will repent before hee dye though hee take his pleasure in sin a while Can the Aethiopian change his skin or the Leopard his spots Iere. 13.23 then mayest thou bee able to repent when thou wilt No no it is the worke of God alone yea the wonderfull and miraculous and rare worke of God to convert a soule And therefore bemone thy state to God with Ephraim Ieremy 31.18 19. and say turne thou mee and I shall bee turned else shall I never bee turned surely after I was turned I repented Till God convert and change thy heart thou canst never repent Apply thy selfe therefore to the meanes that God hath appointed to convert thee by and when hee by his word and spirit offereth to convert thee resist not but yeeld thy selfe unto him Remember the fearefull sentence of God against such as despise or neglect the meanes of their conversion Ezek. 24.13 Because I have purged thee that is offered to doe it given thee the meanes whereby thou mightest have beene purged and thou wast not purged thou shalt not bee purged from thy filthinesse Because thou hast neglected the time of thy visitation as our Saviour speaketh Luk. 19.44 either the meanes shall bee taken from thee or being continued shall bee as a dead letter to thee and never doe thee good And doubtlesse God in his eternall and secret counsell hath set a just time to every one of us that by such a time the meanes shall worke upon us and convert us or they shall never doe us good That which Iob saith of the life of man Iob 14.5 may as truly bee said of all things that fall out in the life of man and specially of his conversion his dayes are determined the number of his moneths are with thee thou hast appointed his bounds that hee cannot passe There is mention made of the times of the Gentiles Luke 21.24 Ierusalem shall bee troden downe till the times of the Gentiles bee fulfilled which is expounded by the Apostle in another phrase Rom. 11.25 untill the fulnesse of the Gentiles bee come in Every nation hath her time set her of God how long shee shall have the meanes of grace and how long the meanes shall become effectuall in her and accompanied with the life and power of Gods spirit and in this time all her fulnesse the full number of those that God hath appointed unto life shall come in God hath set a time for Bohemia and for Germany and for the Palatinate and so hath hee set a time for England also certainely And as God hath set a time for whole Nations so hath he for every Towne and for every person also God hath set a time for this place and God hath set a time for every soule of us that are here if wee come not in by such a time wee may feare wee shall never come in As it is said of Iezabel Revel 2.21 I gave her a space to repent so may it bee said of every one of us here God hath given thee and mee a space too If wee come not in that space we shall never come in When once the master of the house saith our Saviour in a parable Luke 13.25 is risen up and hath shut to the doore and yee then begin to stand without and to knocke at the doore saying Lord Lord open unto us then it will bee to late Now the just period of this time that God hath set to any nation or person is knowne to God alone No man can say of any nation their time is out nor of any person his time is out no nor of himselfe neither my time is out the master of the house hath shut the doore it is to no purpose for mee now to knocke and cry Lord Lord open to mee it is too late for mee to repent It is not for you to know the times or the seasons which the father hath put in his owne power as our Saviour telleth the Apostles themselves Acts 1.7 This is too great a secret for the wisest or learnedst man in the world to know Every man is bound so long as he liveth to use the meanes of grace and hath no cause to despaire of mercy while life lasteth To him that is joyned to all the living there is hope saith Solomon Eccle. 9.4 But yet seeing 1. God must convert thee or thou canst never bee converted and 2. God hath directed thee to meanes whereby hee will doe this worke if ever hee doe it and 3. Hee hath set a certaine time how long thou shalt have these meanes and in which space these meanes shall worke upon thy heart or they shall never work and 4. Thou knowest not how neere this thy time is to an end how soone the master of the house will shut the doore Therefore it standeth thee upon presently and without delay to make thy best use of the meanes of thy conversion God giveth thee and to yeeld thy selfe to his word and spirit whereby hee offereth to draw thee Heb. 3.7 8. To day if yee will heare his voice harden not your hearts Behold
now is the acceptable time now is the day of salvation 2 Cor. 6.2 The master of the house hath not yet shut his doore upon thee but how soone it may bee shut thou knowest not Thirdly If this be so then let every one of us that feele any truth of grace wrought in our hearts rejoyce in our estate and magnifie the power and goodnesse of God towards us Indeed it behoveth us to try well whether we have it in truth 2 Cor. 13.5 and how that may be done you shall heare out of the next verse But if thou hast but the least measure of grace in truth thou hast just cause to rejoyce in this more then if God had made thee the greatest prince in the world Let the heart of them rejoyce that seeke the Lord Psal. 105.3 And the Apostle Iames 1.9 Let the brother of low degree rejoyce in that he is exalted Whatsoever men thinke of thee or thou art apt to thinke of thy selfe he that cannot deceive thee hath pronounced of thee that if thou have but any one grace in truth thou art a blessed man happy art thou that ever thou wert borne If thou canst beleeve in Christ heare what he saith Mat. 16.17 Blessed art thou Simon Bar-jona for flesh and bloud hath not revealed it unto thee but my father which is in heaven As if he had said Thou hast more in thee then flesh and bloud If thou dost feare to displease God hearken what the Holy ghost saith of thee Psal. 128.1 Blessed is every one that feareth the Lord. Nay if thou canst but unfeignedly desire to beleeve and to feare God remember this was all that Nehemiah could say of himselfe Neh. 1.11 that he desired to feare Gods name Remember what Christ pronounceth of thee Matth. 5.6 Blessed are they which do hunger and thirst after righteousnesse for they shall be filled Nay if thou have but so much grace as to feele the want of grace and unfeignedly to bewaile it hearken what thy blessed Saviour saith of thy estate Matth. 5.3 4. Blessed are the poore in spirit Blessed are they that mourne for that poverty Make thy calling and conversion sure and thou hast made thine election sure as the Apostle speaketh 2 Pet. 1.10 If thou have but the least grace in thee in truth thou hast Gods seale upon thee whereby hee hath marked and will owne thee for himselfe by the print and stampe of that seale According to that speech of the Apostle Ephes. 4.30 Grieve not the holy spirit of God whereby ye are sealed unto the day of redemption Wherefore let me say againe unto thee as I began in the words of David Psal. 32.11 Be glad in the Lord and rejoyce ye righteous and shout for joy all yee that are upright in heart And 33.1 Rejoyce in the Lord ô ye righteous for praise is comely for the upright O it is a seemely sight to see an upright hearted Christian cheerefull and comfortable Say not ô but I have so much corruption in me that I cannot take notice of nor rejoyce in any goodnesse that I have For 1 I bid thee not rejoyce in any corruption but dislike and bewaile it still but rejoyce in the Lord Phil. 4.4 In the very same action thou maist have just matter of mourning in respect of the worke of thine owne corruption in it and of joy in respect of the worke of Gods grace in it Rejoyce in trembling Psal. 2.11 Regard not so much thine owne corruption as to neglect altogether the grace of God in thee 2. By how much the more corruption thou findest in thy selfe by so much the more cause hast thou to rejoyce in and to admire Gods mercy that to such a wretch as thou art he should give the grace to make conscience of any sin to do any duty in truth of desire to please God Wicked men thinke it strange as the Apostle saith 1 Pet. 4.4 that we do not as they doe that we run not with them into the same excesse of riot They thinke it strange yea impossible that any man should be in deed and truth so changed in heart as Gods people in their outward conversation would seeme to be they esteeme all profession of holinesse to be no better then hypocrisy and therefore speake evill of us But we that know our owne hearts have more cause to wonder at this our selves and to praise God for it Lecture LXXI On Psalme 51.5 October 2. 1627. THE third point wherein the admirable goodnesse of God appeareth unto us who are even by nature so vile as wee all are is in the worke of his confirming grace If wee could rightly weigh what our nature is and what a strength and power of corruption there remaineth still in the best of us we would see cause to wonder that any of us after we are converted and have some measure of saving grace begun in us should stand for any time We read in Scripture of a three-fold standing and in every one of these kinds every Christian hath cause to admire Gods power and goodnesse towards his soule 1. There is a standing in the faith and in the profession of the truth Of this the Apostle speaketh 1 Cor. 15.1 I declare unto you the Gospell which I preached unto you which also you have received and wherein yee stand 2 There is a standing in the state of grace and in a comfortable assurance and feeling of Gods favour Rom. 5.2 By Christ we have accesse by faith into the grace wherein we stand and rejoyce in the hope of the glory of God 3. There is a standing in a Christian course of life and conscionable practise of godlines This Epaphras begd of God for the Colossians Col. 4.12 That they might stand perfect and compleat in all the will of God Now that any of us should bee able to stand stedfast and persevere any of these wayes that is to say either in foundnesse of judgement and profession of the truth or in the comfortable assurance of our salvation and of the favour of God or in a conscionable care to please God in our whole conversation is certainely a matter of greater wonder and admiration then the most of us doe conceive of This we would all easily discerne and acknowledge if we would but seriously consider of these foure points First what a world what an age and time we live in wherein by reason of the continuall discouragements goodnesse doth find every where and the manifold allurements and tentations unto evill by examples and other wayes wee have unto sinne it is as strange any of us should continue in the state of grace as it is for a man to keepe his health that liveth in a Towne where every house and every person and the very ayre it selfe is infected with the plague That which David saith of wicked men that live in the greatest prosperity Psalm 73.18 may truly bee said of all Gods children even of those whose soules
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
sowen for the righteous and gladnesse for the upright in heart Yea Hezekiah in his sicknesse when hee thought there was no way with him but one 2 King 20.3 could say of himselfe and that was strange that hee had walked before God with a perfect heart because his conscience witnessed with him hee had walked in truth his heart was upright with God The reasons and grounds of this Doctrine are foure principally three of them taken from the nature of God and the fourth from the nature of this grace of truth and uprightnesse of heart First The Lord wee know is a spirit and therefore looketh for the service of the heart and spirit his eye is upon that rather then upon any outward thing So the Lord telleth Samuel 1 Samuel 16.7 This reason our Saviour giveth Iohn 4.24 God is a spirit and therefore they that worship him must worship him in spirit and in truth Secondly The Lord is a God that knoweth is able to search the heart all the corners and windings of it and it is to no purpose therefore to double with him I know Ephraim saith the Lord Hos 5.3 and Israel is not hid from me All things are naked opened saith the Apostle Heb. 4.13 unto the eyes of him with whom wee have to doe This reason the Lord giveth Iere. 17.9 10. The heart is deceitfull above all things who can know it I the Lord search the very heart and try the reines And therefore to thinke wee can flatter the Lord and please him with good words and shewes as it is said the Israelites that perished in the wildernesse did Psalme 78.36 37. They flattered him with their mouthes for their heart was not right with him is even to lye unto the holy Ghost as Peter charged Ananios Actes 5.3 Why hath Satan filled thy heart to lye unto the holy Ghost a dissembling with him that cannot bee deceived by us Thirdly The Lord is the God of truth and so is called Psal. 31.5 and the spirit of God is called the spirit of truth Iohn 14.17 In this grace specially consisteth the image of God in this wee most resemble him God made man upright Eccle. 7.29 So the Apostle speaking of the image of God according to which we were first created and unto which wee are renewed by the spirit of regeneration Ephes. 4.24 Hee calleth it righteousnesse and holinesse of truth And our Saviour describing the fall of the Angells the devills falling from God and loosing of his image he describeth it thus Iohn 8.44 Hee abode not in the truth because there is no truth in him If there bee truth in our inward parts wee resemble God our heavenly father if there bee no truth there we resemble Satan and therefore it is no marvell though the Lord take such pleasure and delight in uprightnesse Fourthly and lastly The uprightnesse of the heart will command and carry the whole man with it This reason the holy Ghost giveth Prov. 4.23 Keepe thy heart with all diligence looke that that that bee sound and upright for out of it come the issues of life Vprightnesse in the hid man of the heart is like unto the leven it is our Saviours comparison Matth. 13.33 hâ—d in three measures of meale the whole lumpe of dough will savour of it A good man cut of the good treasure of his heart saith our Saviour Matth. 12.35 will bring forth good things If the heart bee upright and good the speech will bee good and the actions also The mouth of the righteous saith David Psal 37.30 31. speaketh wisedome and his tongue talketh of judgement Why so The law of his God is in his heart none of his steps shall slide If grace and uprightnesse be in the heart it will make the speech gracious it will keepe a man from sliding and falling from God in his whole conversation It is therefore no marvell though the Lord desire that above all things and so much delight in it Lecture LXXV On Psalme 51.6 Novem. 13. 1627. IT followeth now that we proceed to shew you the uses that this Doctrine serveth unto and those are principally two 1. For examination and tryall of our selves whether wee have this grace or no. 2. For exhortation to stirre us up to seeke for it if wee want it and to make much of it to maintaine and strengthen it if wee have it already for as for the uses both of reproofe and comfort they will fitly be comprehended in these two The first use I say it serveth unto is for examination for every one of us to try our owne hearts whether there be that truth and uprightnesse in them that the Lord taketh so much delight in Now for the more orderly and profitable handling of this use I will shew you 1. The Motives that may stirre us all up to take paines in this tryall and examination of our selves 2. The Notes and Markes whereby this tryall is to bee made and whereby the truth and sincerity of the heart is to bee judged of The Motives are three principally 1. From the necessity of this worke in respect of the difficulty of it 2. From the possibility of it 3. From the benefit and fruit of it when it is well done First it is a difficult thing to find out whether our heart bee upright or no. This is evident 1. By common and daily experience all sorts of people are apt to deceive themselves in this point The worst men that are as they are the most confident people in the world and the best perswaded of their estate towards God according to that of Solomon Pro. 14.16 A wise man feareth and departeth from evill he is afraid of Gods wrath and apt to doubt much of his owne estate and that keepeth him in awe and maketh him carefull to depart from evill but the foole rageth and roareth and swaggereth and yet is confident So do they build their confidence upon this perswasion principally that though they speake foolishly now and then and do amisse through frailty yet they have as good as true hearts to God as the best There is a generation saith Solomon Pro. 30.12 that are pure in their owne eyes and yet are not washed from their filthinesse As if he had said though their lives be most filthy yet they are thus conceited of their owne purity Every way of man saith Solomon Pro. 21.2 is right in his owne eyes but the Lord pondereth the hearts As if he should say Why doe men please themselves in their owne waies and are deceived in them The reason is they cannot ponder nor know their hearts they thinke better of their hearts then they should do On the other side the best men that are are apt to charge themselves that their hearts are false and unsound that they have no more in them then may be in an hypocrite The good things that are in the regenerate are so mixed and intermingled with their owne
to our hearts and wayes But secondly On the other side A constant care to please God in all our wayes and a feare to offend him will certainly bring to us a comfortable assurance of Gods favour sooner or later in one measure and degree or other See by how many promises the Lord hath bound himselfe to this To him that ordereth his conversation aright saith the Lord Psalm 50.13 I will shew the salvation of God As if the Lord should say I will cause him to see and know that hee shall bee saved So when David had said Psalm 85 8. God will speak peace unto his people and to his Saints God will speake peace to the heart of every godly man hee addeth verse 9. Surely his salvation is nigh unto them that feare him As if hee had said Certainely it will not bee long before God give to every soule that truly feareth him a comfortable assurance of his salvation though he doe delay it for a time he will not doe it long To you that feare my name saith the Lord to his people Matth 4.2 shall the sunne of righteousnesse arise with healing in his wings So that to every soule among you that truly feareth God I may boldly say Though it bee night with thee yet thou seest no light nor comfort thou art continually disquieted with feares and doubts of thy salvation yet certainly the sunne of righteousnesse will arise upon thee with healing in his wings thou shalt see the comfortable light of Gods countenance and have a sweete and full assurance of his favour Light is sowne for the righteous as the Prophet speaketh Psalme 97.11 and gladnesse for the upright in heart Thou hast in thee the seed of comfort and assurance and thou shalt surely see it spring and tast of the fruit of it Fifthly and lastly If by all these meanes wee cannot get or recover the comfortable assurance of Gods favour there is yet one thing more to bee done one helpe more to bee used that hath more force to doe us good this way then all the rest Wee must by faith rest upon Christ and cleave unto him But some may object and say this is an absurd direction to bid us rest upon Christ by faith that so we may get assurance For if I had faith I know I should have assurance of Gods favour For what is faith else but a full perswasion and stedfast assurance that Christ and all his merits belong to me and my sins through him are pardoned But alas by this I know I have no faith because I have no assurance of these things To such as object thus I answer That they are much deceived in defining faith thus and that this is a dangerous mistake and such as hath bred much needlesse feare and trouble of mind in many a good soule For the better understanding therefore of this fift and last point three things must bee distinctly considered 1. That assurance of Gods favour is not of the essence and being of true faith 2. Wherein then the nature and essence of true faith consisteth 3. That though true faith may be without this assurance yet if it be put forth and exercised it will certainely breed assurance sooner or later in one degree or other For the first That there may bee true saith where there is no assurance is evident in two examples to omit many more that might bee produced When David cryed out unto God Psalme 22.1 Why hast thou forsaken mee Why art thou so farre from helping mee and from the words of my roaring Doubtlesse hee wanted the assurance of Gods love and of his salvation And yet even at that time hee had true faith or els hee could not have prayed as hee did and said My God my God So when the Prophet cryed Psalme 88.14 Why castest thou off my soule Why hidest thou thy face from me his assurance was gone yet if hee had not had true faith at that time hee could not have prayed as hee did verse 1. O God of my salvation I have cried day and night before thee So that assurance of Gods favour and of the pardon of our sinnes is not faith it selfe but onely a fruit of it and such a fruit of this tree it is as is not to bee found on it at all seasons It is I say a fruit of faith and such as none can attaine unto till first hee have faith For 1. It is the spirit of adoption witnessing with our spirits that wee are the sonnes of God Romanes 8.16 that breedeth this assurance in us and that spirit wee cannot have till first wee have faith Galathians 4 6. Because yee are sonnes God hath sent forth the spirit of his sonne into your hearts First wee must bee sonnes before wee can have this spirit and wee must first have faith before wee can bee the sonnes of God Galathians 3.26 Yee are all the children of God by faith in Christ Iesus And Iohn 1.12 So many as received him even to them that beleeve on his name to them hee gave power to become the sonnes of God So Paul telleth the Ephesians 1.13 that they were sealed with the holy spirit of promise after they had beleeved in Christ. 2. Assurance of salvation is ever accompanied with peace of conscience and joy in the Holy Ghost Now neither of these can bee in any heart till first it have true faith they are the fruits and consequents of faith Being justified by faith saith the Apostle Romanes 5.1 3. wee have peace towards God and rejoyce in the hope of the glory of God And 15.13 The God of hope fill you with all joy and peace in beleeving Secondly If you would know wherein then the essence and being of true justifying faith consisteth I answer In foure acts of the soule whereof the former two are acts of the understanding the other two of the will First I must know Christ aright and that which the Gospell revealeth to us concerning him And that consisteth in three points principally 1. That Christ is an all sufficient Saviour both to deliver me from the wrath of God due to my sinnes and to bring me to eternall life For this the Gospell plainely revealeth to us Iohn 3.16 God so loved the world c. 2. That Christ and all his merits are offered by the Lord to me as well as to any other For Gods servants and Ministers are commanded by him to proclaime in his name a generall pardon and to make this generall offer of him unto all to whom they preach without excluding any Mar. 16.15 Preach the Gospell to every creature And what is it to preach the Gospell unto them but to say unto them as the Angell did to the shepheards Luke 2.10 11. I bring you good tidings of great joy which shall be to all people For unto you is borne this day in the city of David a Saviour which is Christ the Lord. And as Peter to the Iewes Acts 2.39
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
this Neh. 1.11 that he desired to feare Gods name The third example is the Apostle Pauls who desiring the prayers of Gods people for himselfe Heb. 13.18 mentioneth this for their encouragement therein and for his owne comfort that hee had a good conscience in all things desiring to live honestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And againe Rom. 7. he professeth verse 20 It is no more â— that doe it he did not transgresse Gods law Why so Because as he saith ver 15 hee did not in his mind allow himselfe in any evill that which I doe I allow not And because whatsoever evill he did was against his will verse 16 I doe that which I would not And verse 19. The evill which I would not that I doe and verse 15. What I hate that doe I. So on the other side hee professeth verse 25. that hee himselfe did serve the law of God hee kept Gods law How could that bee when hee confesseth verse 18. that hee found no ability in himselfe to performe that which is good Yes he telleth us how he kept the law for all that Because 1. in his mind hee did consent to the law that it is good verse 16. and verse 12. The law is holy and the commandement is holy and just and good and verse 25. With the mind I my selfe serve the law of God 2 In his will he did desire to obey God in every commandement To will is present with me saith he ver 18. and ver 19. The good that I would I doe not and verse 21. When I would doe good evill is present Certainely these holy men would never have made such mention of the goodnesse of their minds and desires if they had not held this a certaine evidence that they were in the state of grace if they had not beleeved that no sinne shall bee imputed to us which wee doe not allow our selves in and which wee commit against the desire and purpose of our hearts if they had not beleeved that that man hath truth of grace in him that doth unfeinedly desire grace hee doth truly beleeve that doth thus desire to beleeve hee doth truly repent that thus desireth to repent hee doth obey God in all things and lead an holy life that doth thus unfeinedly desire to doe so But see a second proofe of this in the sentence and testimony that God in his word hath given of such men Of this sort I will alleage but two only The first is that of the Apostle 2 Cor. 8.12 If there bee first a willing mind a man is accepted it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man have a mind unfeinedly willing to doe good hee is accepted of God and that that is said of doing good may bee sayd likewise of beleeving of repenting and of every other grace if a man have a mind unfeinedly willing and desirous to beleeve to repent to love and feare God hee is accepted of God And how could he bee accepted of God if hee had not these graces in him indeed The second testimony is that which our Saviour giveth Matth. 5.6 Blessed are they which do hunger and thirst after righteousnesse And how could they be blessed that hunger after righteousnesse if they be not righteous how could he that hungreth after faith or any other saving grace be a blessed man â—f this unfeined desire were not a certaine evidence that there is truth of saving faith and grace in that man The third and last proofe is taken from the reasons and grounds of this and those are two First Because this unfeined desire of grace cannot grow from nature seeing while wee were in the state of nature wee were like to him which had a spirit of an uncleane Devill who cryed out with a loud voyce saying Let us alone what have wee to doe with thee thou Iesus of Nazareth Art thou come to destroy us I know thee who thou art the Holy one of God Luk 4.34 but is the worke of Gods sanctifying spirit It is God that worketh in us saith the Apostle Phil. 2 â—3 to will as well as to doe and that of his good pleasure his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his speciall favour and love Secondly This is a speciall part of that purchase that Christ hath made for us That whereas in the first covenant that God made with man no obedience pleased him but an exact doing of whatsoever hee commanded and the sentence of the law raâ—ne thus Galathians 3 10. Cursed is every one that continueth not in all things that are written in the booke of the law to doe them Christ by performing in his owne person this exact obedience to the law for us hath procured that our poore and imperfect obedience which standeth more in an unfeined desire and endeavour to doe the will of God then in any performance we are able to make should be acceptable unto him as the Apostle saith 1 Pet. 2.5 Yet is there a third objection that these poore soules are apt to make against themselves and my desire is to give them as full satisfaction in all their doubts as I can I grant all this saith one that if I had a true and unfeined desire of grace then I had truth of grace in mee indeed I had all the signes of uprightnesse in mee if I did indeed unfeinedly desire them But alas the good desires that seeme to bee in me are most hypocriticall and unsound If I did unfeinedly and with a good and upright heart desire grace I could not be so void of grace as I am For the Lord hath promised to fulfill the desires of them that feare him Psalme 145.19 Hee filleth the hungry with good things Luke 1.53 To this I answer Take heed of denying the work of Gods grace in thy selfe It is an high degree of unthankefulnesse to doe so But take these for certaine evidences that the desire of thy heart is right First Thou esteemest more of the favour of God and of his grace then of any thing else in the world and canst say with David Psalm 4.6 I would joy more in the light of thy countenance then ever worldling or Epicure did in his wealth or pleasure Secondly Thou allowest not thy selfe but strivest against every sinne and corruption thou findest in thy selfe and feelest in thy selfe that blessed combate that Paul speaketh of Galath 5.17 The spirit lusteth against the flesh Thirdly Thou seekest by prayer and all other good meanes to get more grace and cryest with that poore man Marke 9.24 Lord helpe mine unbeliefe Lord helpe my impenitency my worldlinesse c. Yea even when thou hast hardest conceit against thy selfe that thou art but an hypocrite but a cast-away yet thou cryest and prayest still to God for grace as David did Psalme 31.22 Fourthly and lastly Thou mournest and grievest unfeinedly that thou hast no more faith no more grace Thou dost as that poore man Marke 9.24 hee cryed out of his infidelity and watered
knowledge of his will in all wisedome and spirituall understanding that yee may walke worthy of the Lord unto all pleasing being fruitfull in every good worke and increasing in the knowledge of God Strengthened with all might according to his glorious power unto all patience and long suffering with joyfulnesse Marke 1 how earnestly he prayeth for increase of knowledge in them that had already greatly profited in it 2 that he desireth this as the meanes whereby all other graces that were in them were to receive their strength specially the grace of patience to beare the crosse of Christ with comfort As if he had said thus I know it is not possible for you to be strengthened in patience nor to hold out in the fiery triall with comfort unlesse you be filled with the knowledge of Gods Word in all wisdome spirituall understanding This the Apostle teacheth us Rom. 15.4 Whatsoever things were written aforetime by the holy Prophets were written for our learning to teach us to breed knowledge in us that we through patience and comfort of the Scriptures might have hope As if he should have said All true patience and comfort and hope in the time of affliction is grounded upon that which we have learned in the holy Scriptures This David confirmeth to us by his owne experience in many passages of the 119. Psalme That Psalme appeareth plainely to have beene made in the time of great affliction both outward and inward that David was exercised with and we shall find that in all his affliction he cryeth there unto God for nothing so much for nothing so earnestly as he doth for knowledge in the Word of God See this in verse 124 125 143 144 169. And why doth hee thus cry for knowledge Certainely he knew nothing was able to support and stablish his faith and hope his patience and comfort in his affliction but onely this If any man shall object against this That many of the Martyrs were most constant in their profession and shewed marvellous patience and comfort in their sufferings that yet had very little knowledge we read in the book of Martyrs of some that suffered who were so ignorant as they could not tell how many Sacraments there were or what a Sacrament is nay one of them answered she had heard there was one Sacrament but what it was she knew not Page 2091. of another we read that was so simple as he was commonly reputed litle better then an idiot Pag 2232. of another who in a letter of his doth admire this himselfe that knowing himselfe to be so unlearned and ignorant as he was yet he found such strength and assistance from God in his sufferings as he did Page 2080. To this I answer 1. That all these had full and certaine knowledge out of Gods Word of those truthes that they did suffer for though they were very ignorant of many other 2. They were filled with the knowledge of Gods will according to their measure their knowledge was fully proportionable to the measure of the meanes and capacity that God had given them and the least pot may bee as full as the greatest vessell that is 3. That little knowledge that they had was saving and spirituall they were taught it of God in the hidden part God had made them to know wisdome or els they could never have held out in such sufferings with such constancy and patience as they did And this is the first reason why the Holy Ghost in the Scripture doth ascribe so much unto knowledge it is the foundation of all other graces and that that giveth strength and stability unto them Secondly Knowledge is the seed from whence all other graces doe grow it is the meanes whereby they are bred and begotten in us This point is evident even in nature for the will and affections are moved by the understanding that sitteth at the sterne in the soule of man A man can neither love nor hate desire nor feare rejoyce norâ— mourne for any thing but according to the apprehension hee hath of it first in his understanding But see the proofe of this out of the holy Scripture in these two points 1. God doth never ordinarily worke any saving grace in any that hath no knowledge 2. Where knowledge is once truly wrought by the spirit of God all other saving graces will follow For the first See what the holy Apostle saith 2 Pet. 1.2 3. Grace and peace bee multiplied to you through the knowledge of God and of Iesus our Lord. Knowledge is the meanes to bring us to the sense of Gods free grace and to that sweet peace that is the fruit of it yea to have them multiplied in us But he goeth further in the next words According as his divine power hath given us all things that pertaine to life and godlinesse through the knowledge of him that hath called us to glory and vertue Knowledge is the meanes whereby God giveth and worketh in us every other grace also No man can attaine to true saith till hee have knowledge How shall they beleeve in him of whom they have not heard Rom. 10.14 And Esa. 53.11 By his knowledge shall my righteous servant justifie many No man can pray aright or do any other service unto God till hee have knowledge Know thou the God of thy father and serve him with a perfect heart saith David to Solomon 1 Chron. 28.9 My lips shall utter praise when thou hast taught me thy statutes saith David Psalme 119.171 As if hee had said Till then I can never doe it Bee more ready to heare saith Solomon Eccles. 5.1 then to give the sacrifice of fooles Till by hearing of the Word wee have gotten knowledge all our prayers and services we doe unto God are but the sacrifice of fooles they are not the fruits of Gods grace and spirit nor acceptable unto him To conclude this first proofe God will have all men his elect of all sorts saith Paul 1 Tim. 2.4 to bee saved and to come unto the knowledge of the truth This knowledge of the truth is the meanes whereby all those shall bee saved whom God will save Secondly Where knowledge is once truly wrought all other graces must needs follow 1. Sound knowledge will breed holy affections and desires If thou knewest that gift of God saith our Saviour to the woman Iohn 4 10. and who it is that saith unto thee give me to drinke thou wouldst have asked of him and he would have given thee living water If a man knew Christ aright he could not choose but thirst after him and prize him above all the world If a man did rightly know and were perswaded of the comfort that is to bee found in godlinesse and the reward thereof it were not possible for him not to desire and be in love with it And if men did rightly know the torments that are prepared for wicked men they must needs tremble and be afraid of them 2. It will
savoury knowledge This light of sanctified knowledge is not like the light of a gloworme or like the light that the Moone giveth which glittereth and shineth but hath no heate in it at all but it is like that of the Sunne yea of the spring or summer sunne which doth not onely give light unto the world but it warmeth also and quickneth every thing Therefore is this light called the light of life Ioh. 8.12 No man knoweth God aright with a saving and sanctified knowledge but he must needs feare him and love him and put his trust in him The spirit of knowledge is called Esa. 11.2 The spirit of the feare of the Lord. These graces goe alwaies together So speaketh the Apostle likewise of love 1 Iohn 4.8 He that loveth not knoweth not God for God is love So Psal. 9.10 They that know thy name will put their trust in thee for thou Lord hast not forsaken them that seeke thee No man knoweth himselfe or his owne sins both of nature and practise aright with a knowledge of the holy spirits working but he must needs loath himselfe in his owne sight as the Prophet speaketh Ezek. 36 31. No man can know Christ aright know him to be his Saviour but hee must needs be affected with it and joy more in it then in any thing in the world besides So speaketh the Apostle 1 Pet. 1.8 In whom though now ye see him not yet beleeving in him knowing that he loved you and gave himselfe for you ye rejoyce with joy unspeakable and full of glory To conclude this second effect of saving knowledge No man can have any knowledge in the Scriptures of Gods teaching but he must needs affect the Word love it and delight in it So David in that very octonary and part of Psal. 119. that is to say part 13. wherein he speaketh of the knowledge and understanding he had gotten by studying the Scriptures professeth how he was affected to the Word verse 97. O how love I thy law And verse 103. How sweet are thy words unto my tast Yea sweeter then hony unto my mouth And verse 50. Thy Word hath quickned me As if he should say It hath not beene a dead and senslesse knowledge that I have gotten by it but such as hath enlightned me and bred holy affections in me Now if we would examine our selves by this note we should find that many of us that make a goodly shew in the Church of God after all these meanes of knowledge we have enjoyed have little or no saving knowledge in us Of a number of us it may be said as the Apostle speaketh 1 Cor. 8.1 We know that we have all knowledge and a great deale of it many of us But we are not affected with that we know it worketh not upon our hearts we have a great deale of light in our understanding but it is but like as the Moone-shine or the glittering of the glo-worme it warmeth not our hearts at all but they remaine still as cold and dead as any stone We have the knowledge of God and of all his attributes his holinesse his justice his omniscience his power his goodnesse but what affections doth this knowledge worke in our hearts What reverence what feare to offend him what desire to be reconciled unto him what love unto his name We know well enough what sin is and what the curse of God is that is due unto sin yea that our selves are sinners and that if we be not still yet certainely we were under this curse yet all this that wee know never maketh our hearts to quake worketh no feare nor sorrow nor humiliation in them We say we know Christ not onely to be an all sufficient Saviour to the elect but that he hath redeemed us from the curse of the law his body was broken for us and his bloud was shed for us but we are not affected with this at all we tast no more sweetnesse in Christ then in a chip wee rejoyce not in him In a word wee have knowledge in the Scriptures and increase in it daily by reading and hearing we learne more and more but nothing we read or heare or learne affecteth or moveth us or if it worke any motions in us they are but sudden flashes that vanish quickly and can this be saving knowledge No no beloved deceive not your owne soules the knowledge that Gods spirit worketh resteth not in the braine but sinketh and soaketh into the heart and worketh kindly upon the affections of a man Labour therefore for good affections and make much of them mourne for this that thy heart is so senslesse and dead Know that as good affections without knowledge will yeeld thee no comfort no more will knowledge without good affections It will doe you no good to know God unlesse you feare him and love him If any man love God saith the Apostle 1 Cor. 8.3 and that that he saith of love may be said of feare the same is knowne and approved of him It will doe you no good to know your selves to be sinners and to be able to make large confessions of them unlesse you can mourne and be humbled for them When Christ had said Matth. 5.3 Blessed are the poore in spirit he addeth verse 4. Blessed are they that mourne As if he had said Without this the other will never make us happy It will doe us no good to know Christ unlesse we can rejoyce in him We are the circumcision saith Paul Phil. 3.3 the true people of God which worship God in the spirit and rejoyce in Christ Iesus It will doe us no good to read and heare much and so to increase in the knowledge of the Word unlesse we be affected with that we heare and learne These words which I command thee this day saith the Lord Deut. 6.6 shall bee in thine heart If ye will not heare saith the Prophet Mal. 2.2 and if ye will not lay it to heart As if he had said As good not heare at all as not lay that to heart and not to be affected with that we heare The third effect of saving and sanctified knowledge is this It will reforme the heart and life of him that hath it it is an operative a powerfull and effectuall knowledge It will make the man that hath it a godly man In physick and law and other sciences a man may attaine to a good understanding and sound judgement in them though he never practise them himselfe But in Divinity it is otherwise a man knoweth nothing aright in religion till he become a practiser of that he knoweth This the Apostle teacheth us notably Ephes. 4.20 24. But ye have not so learned Christ saith he that is to say to professe your selves to bee Christians and yet to live lewdly still if so bee that ye have heard him and have beene taught by him as the truth is in Iesus Why What is it to be taught by Christ as the truth is
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.
was there in him either to further or to hinder any of them And if the efficacie of grace that God giveth to men for their conversion were no more but this that they are made thereby able to convert and repent if they will how could that bee true which the Apostle speaketh 1. Cor. 4.7 Who maketh thee to differ from another and what hast thou that thou hast not received Who made Peter to differ from Iudas that when they had both fallen the one truly repented the other did not Surely if this were so Peter might have said not the Lord but I made my selfe to differ from Iudas he had as sufficient grace given him of God for his conversion as I had he had power given him to repent if he had listed as well as I but he did not make right use of his free will for the accepting of Gods grace as I did and that was it that made the difference betweene him and me Lecture CIII On Psalme 51.6 Nouemb. 11. 1618. IT followeth now that wee proceed to the latter branch of the Doctrine namely to shew That the sound and saving knowledge of the truth that is in any man is to bee ascribed only to the worke of Gods grace and holy spirit not unto any power and ability that is in man himselfe In the hidden part saith David here thou hadst made mee to know wisedome See this confirmed unto you in three points 1. 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 2 This supernaturall grace of Gods spirit is not common nor actually vouchsafed unto all that doe enjoy the meanes of instruction 3. No cause can bee given why this grace should bee vouchsafed unto one rather then unto another but onely the good pleasure and will of God For the first of these points I can no way better confirme it unto you then by answering two objections that may be made against it 1. Concerning the cleare and evident manifestation of the truth in the word and the ministery thereof 2. Concerning the great measure of knowledge that many a man by his naturall abilities without any supernaturall worke of Gods grace hath attained unto For the first It cannot bee denyed that all those truths the knowledge whereof is necessary unto salvation are not darkely and obscurely but plainly and clearely set downe in the holy Scriptures Thy word saith David Psal. 119.105 is a lampe unto my feet and a light unto my path And the Apostle 2 Peter 1.19 calleth the word of prophesie the Scripture of the old Testament a light that shineth in a darke place An evident demonstration of the plainnesse and easinesse of the holy Scripture to be understood is this that it was written for the use not of the learned onely but of all Gods people I have written to him saith the Lord Hosea 8.12 that is to say to Ephraim to the whole people and congregation of Israel the great things of my law but they were counted as a strange thing And how could Ephraim be blamed for counting them as a strange thing if they had beene written so obscurely and darkely that they could not bee understood by them So our Saviour speaking to the multitude to the common people Iohn 5.39 commandeth them to search the Scriptures that is to read and studie them diligently and giveth this for his reason For in them saith hee you thinke to have eternall life and they are they that testifie of mee which hee would never have done if he had thought the Scriptures had beene so darke that the common people could never understand them Neither would the Apostle have commended this in Timothy 2 Tim. 3.15 that from a child hee had knowne the holy Scriptures nor noted it to the praise of his grandmother and mother that they had trained him up so if hee had not knowne that the holy Scriptures are so plaine that even children may bee able to understand them Certainely they are so plaine in those points the knowledge whereof is necessary to the obtaining of eternall life as no man no woman no child need to bee discouraged from the reading and study of them Yea it was purposely written by the holy Ghost in that manner that it might bee understood of the simplest of them that read it and bring them unto knowledge The testimony of the Lord saith David Psal. 19.7 8. is sure making wise the simple the commandement of the Lord is pure enlightning the eyes And 119.130 The entrance of thy words saith hee or the doore of them as it is in the Originall giveth light it giveth understanding unto the simple As if he had said So soone as they doe but open the doore and make any entrance into them they shall see light and get understanding by them And if these necessary truths of God were so plainly delivered and set downe in the word of prophesie in the Scripture of the old Testament how much more in the new wherein all things are plainer then they were in the old and which doth open and interpret those things that were more darkely delivered by the prophets The mystery which was kept secret since the world began saith the Apostle Rom. 16.25 26. is now made manifest and by the Scriptures of the Prophets he meaneth as they are now opened and interpreted according to the commandement of the everlasting God made knowne to all nations for the obedience of faith And if all necessary truths be so plainely set downe and delivered in the written word how much more in the ministery of the word preached For this is a chiefe worke and duty of the ministery to open the Scriptures and make the meaning of them plaine unto the people as those Levites did Nehem. 8.8 They gave the sense of the law of God and caused the people to understand the reading And if all necessary truths be with such evidence and plainnesse delivered in the word and the ministery thereof why may not any man having the use of reason and judgement and being attentive in reading and hearing without the helpe of any supernaturall grace attaine to the sufficient knowledge of them nay how can he choose but doe it To this I answer The whole truth of God that is necessary to be knowne unto salvation is indeed plainely and clearely revealed in the holy Scriptures there is in the word and ministery thereof a bright and shining light But alas every man by nature is blind Hee that lacketh these things saith the Apostle 2 Peter 19. he that is unregenerate and lacketh saving grace is blind And what use can the blind man make of the light while he remaineth blind and till his eyes be opened Till the Lord annoint our eyes with that eye-salve that Christ speaketh of Revel 3.18 and cure us of this blindnesse till he open our eyes till he by his spirit inlighten
the eyes of our understanding as the Apostle speaketh Ephes. 1.18 all the light and clearenesse that is in the holy Scripture will doe us no good at all An this is therefore spoken of as a principall worke of the spirit of Christ in our conversion Esa. 35.5 Then the eyes of the blind shall be opened and the eares of the deafe shall bee unstopped then and never till then that we be converted and regenerated by the spirit of God That which the Apostle saith of the Iewes 2. Cor. 3.15 16. Even unto this day when Moses is read the vaile is upon their heart neverthelesse when it shall turne to the Lord the vaile shall be taken away may be sayd of every man while he is in his natural estate when the word is read or preached unto him the vaile is upon his heart and till he be regenerate and converted the vaile will never be taken away A little child that wanteth capacity though you teach him any thing never so plainely cannot possibly learne And such are wee all by nature wee have no capacity for heavenly and spirâ—tuall things The naturall man receiveth not the things of the spirit of God saith the Apostle 1 Cor. 2.14 hee is not capable of them for they are fooliâ—hnesse unto him neither can bee know them because they are spiritually discerned Till the Lord doe renew us in the spirit of our minds as the Apostle speaketh Ephes. 4.23 give us new minds till hee give us an understanding that wee may know him that is true as the Apostle 1 Iohn 5.20 saith wee have no capacity at all in us for these things Therefore the holy Ghost commending the word of God for this property among others even for the perspicuity and lightsomnesse of it telleth us who they bee to whom it is so cleare and easie to bee understood Proverbes 8.9 They are all plaine to him that understandeth saith hee A strange manner of speech this is but the meaning of it is no more but this The Scriptures are plaine indeed but to whom are they plaine Not unto all but to them onely whose eyes God hath opened from whom God hath taken the vaile that was upon their heart whom hee hath by his spirit given capacity and an understanding heart unto and to no other man Yea proportionable to the measure of this grace of this worke of Gods spirit in the opening of our eyes and curing our naturall blindnesse in the renewing of our minds and enlightning of the eyes of our understanding shall the measure of our knowledge in heavenly things bee shall the meaning of the holy Scriptures bee plaine and easie unto us For wee must understand that this cure of our naturall blindnesse is not perfected in any man in this life The best of Gods servants may say with the Apostle 1 Corinth 13.9 We know but in part Hee that hath the clearest sight in spirituall things shall have cause while hee liveth heere to cry unto God with David Psalme 119.18 Open thou mine eyes Wonder not that every one of Gods servants doth not see the truth in some points that to thee are most cleare and evident though they heare as much as thou hearest and read and study as much to understand the truth as thou dost To every one of us saith the Apostle Ephes. 4.7 is given grace according to the measure of the gift of Christ. So much light and understanding in heavenly things as Christ by his spirit is pleased to give unto us we shall have and no more When we shall come to heaven our blindnesse shall be perfectly cured the darknes that is in our understanding shall be fully done away as the Apostle teacheth â— Cor 13.12 All good men shall be of one mind and of one judgment in all things but never till then The second objection that may be made against this truth is this That common experience proveth that many a naturall man hath attained to the knowledge of the truth yea unto a great measure of it also so as they have beene able soundly to teach it unto others The Scribes and Pharisees sate in Moses chaire that is taught the doctrine of Moses so soundly and substantially that our Saviour commandeth the people Mat. 23 2 3. to observe and doe whatsoever they sitting thus in Moses chaire did bid and teach them to observe And the Apostle speaketh of knowledge 1 Cor. 8.1 as of a common gift that all that live in the Church under good meanes of instruction though they have no grace may easily yea cannot choose almost but attaine unto We know saith he that we all have knowledge To this I answer That a naturall man may indeed understand the literall sense and meaning of the holy Scriptures so as hee may bee able soundly to discourse dispute and write of them But this knowledge is not sufficient there is another manner of knowledge then this that is necessary to the salvation of every man Such a knowledge as you heard described to you when I delivered â—o you the properties and signes of saving knowledge 1. Such a knowledge as hath in it full assurance and undoubted perswasion of the truth full assurance of understanding as the Apostle calleth it Col. 2.2 2. Such a knowledge as is spirituall Paul prayeth Col. 1.9 that they might bee filled with the knowledge of Gods will in all wisedome and spirituall understanding Such a wisedome as worketh upon the heart and breedeth love and care to practise that wee know This was that knowledge of Christ that Paul so much desired and made such reckoning of Phil. 3.10 That I may know him saith hee and the power of his resurrection And thus wee should all desire to know every thing that we know in religion to know not onely the cleare and certeine truth of it but to know it with an experimentall knowledge to know the goodnesse the sweetnesse the life and power of it also A man may have the literall and historicall knowledge of the truth and yet want this saving and sound knowledge 1. He may be void of assurance and full perswasion of the truth of that he knoweth as they that are compared to the stony ground were Marke 4 17. 2. He may be void of spirituall understanding and have no feeling no love no conscience of the practise of that hee knoweth but scorne that and hate it and count it foolish precisenesse 1 Cor. 2.14 2 Tim. 3.5 And such is the knowledge that all naturall men have they are not fully perswaded of the truth and goodnesse of that they know their knowledge is not spirituall they feele no sweetnesse no life and power in it Now this assurance of understanding this spirituall knowledge which only deserveth the name of true knowledge and which onely is sufficient unto salvation no man with the best abilities he hath by nature without the supernaturall grace of Gods spirit is able to attaine unto Of this knowledge Elihu
saith 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
is not wont to winke at in them he is wont to correct them sharply for such sins Shall I instance in some few examples for this And indeed how should I spend the time more profitably in so secure an age as this First I will not stand upon the example of David how sharply God scourged him for those sins which he bewaileth in this Psalme with what changes and armies of sorrowes and plagues as Iob speaketh cap. 10.17 he followed him ever after all the dayes of his life For you may say his were most presumptuous and notorious sins such as few that were ever truly regenerate have fallen into I will therefore come to the second example wherein I will couple him and good Hezechiah together What say you to that foolish pride they shewed the one in numbring the people the other in shewing all his treasures to the Embassadours of the King of Babell O how severe was God in his judgments against them both even for this sin Of David it is said 1 Chron 21.14 that God slew of his subjects for that seventy thousand men And of Hezechiah it is said â— Chron 32.25 that for that sinne there was wrath upon him and upon Iudah and Ierusalem But you will say also that this was a presumptuous sin O that we would learne yet from this example how unable God is to brooke or beare with presumptuous sinne though it be but in heart in his deerest children But let us come to a third example What say you then to the sin of Aaron and Moses when they being bidden to speake onely to the rocke and promised that it should yeeld water enough for all the campe did but doubt a little and stagger at that promise and instead of speaking onely to the rocke smote it twice you shall see the story Numb 20.8 1â— and Moses in a passion spake unadvisedly with his lips as the Psalmist speaketh Psalme 106.33 Certainly this was but a frailtie in them no presumptuous sin and therefore you shall find the Prophet there Psalme 136.32 33. layeth that fault on the people rather then on them and so doth Moses himselfe also Deut 1.37 And yet see how angry the Lord was with them even for this sin Because of this he would by no meanes be intreated to let them goe into the land of promise though Moses earnestly besought him he would not heare him The Lord was wroth with mee saith he Deut. 3.26 and would not heare me but charged him to speake no more unto him of that matter O but you will say though this was but a sin of frailtie yet it was a scandalous sin True it was so indeed And the Lord alledgeth that for the cause why he was so provoked by it because it was done openly to the scandall of the people Numb 20.12 Then learne by this example how severe God will be in his judgements upon his people for scandalous sins But what say you then to Moses his delaying of the circumcision of his sonne to old Elyes bearing too much with his lewd sonnes and the faithfull Corinthians going to the Communion without care to prepare and examine themselves before Certainly these were but sins of carelesnesse and negligence And yet see how severe God was in his judgements against them even for these sins The Lord met Moses in the Inne and sought to kill him saith the text Exod. 4.24 The Lord did not only bring old Ely to a violent and strange death he brake his necke 1 Sam. 4 18. but he plagued his whole house and posteritie for ever for that sin in a most fearefull manner 1 Sam. 2.31 33 and cap. 3.11.14 The Lord sent a pestilence and mortality among the faithfull Corinthians even for this sin For this cause many are weake and sickly among you and many sleepe saith the Apostle 1 Cor. 11.30 Behold how God hateth and will punish his owne people even for their negligences and carelesnesse if they judge not themselves for it and make conscience of it But yet there is a third degree that sheweth much more how odious the sins of his owne people are unto the Lord. For of the regenerate of Gods owne people it is said that they may so sin as they may make their very persons odious and hatefull unto God they may make their God their enemy They rebelled and vexed his holy spirit saith the Prophet Esa. 6â— 10 speaking of the Church of God in the wildernesse therefore hee was turned to bee their enemy When God heard this that is when he understood this that they fell into idolatry for that was the sin that so provoked him then as you may see vers 58. hee was wroth saith the Psalmist Psalme 78.59 and greatly abhorred Israel Though the Lord can beare with many sins in his people or though he beare not with them yet can correct them only for them and love them never the worse as you know parents oft-times doe yet may Gods children fall into such sins as will even make them odious unto their father These are things which defile a man and will make him loathsome saith our Saviour Mat. 15.20 What are those things That he telleth us verse 19. Murders adulteries fornications thefts false witnesse blasphemies How can that be will you say Whom the Lord once loveth in Christ he loveth for ever I have loved thee saith the Lord to his people Ier. 31.3 with an everlasting love I answer That is most true Yet may his children so provoke him that though he doe not quite disinherite them or cease to be a father to them yet will he shew them no countenance or fatherly affection at all As David so loathed Absalom for murthering his brother that though he continued a fatherly affection towards him still yea and after that too when he had done far worse yet he could not abide to see him Let him turne to his owne house and let him not see my face saith he 2 Sam. 14 â—4 A Christian may by his sin cause his father so to loath him as it may be he shall never have good countenance of him againe he shall never see his face with comfort while he liveth His adoption the right and title he hath thereby to the word and Sacraments to Christ and vnto heaven the comfort I say of all these and of all the priviledges the 〈◊〉 he might make of them he shall loose As Vzzia when he fell into a leprosie lost not his kingdome the right title he had unto it therby but he lost the use and execution of his regall authoritie to the very day of his death as we read â— Chron. 26.21 Of Asa we read that though he dyed the child of God as appeareth both by that which is said of him in his life time 1 Kin. 15.14 that his heart was perfect with the Lord all his dayes and also by the testimonie is given of him twice after his death 2 Chron. 20.32 and 21.12
foure principally First The regenerate sinne against greater meanes of knowledge and obedience then other men doe and therefore their sinnes are greater more heinous and odious unto God then the sinnes of other men True it is that all wicked men doe sin against the meanes and that is that that doth aggravate the sinne of every man and will make him inexcusable as the Apostle speaketh Rom. 1.20 that he sinneth against the meanes God hath given him to keepe him from sinne But Gods people that live in his Church in the valley of vision as the Prophet calleth it Esa. 22.1 under the ministery of the Gospell enjoy farre greater and stronger meanes then all other men do For that is the power of God unto salvation as the Apostle calleth it Rom. 1.16 And proportionable to the greatnesse and excellency of the meanes that God vouchsafeth to any to keepe him from sinne is the greatnesse and heinousnesse of his sinne in the sight of God All men shall find one day that even the having of a sound ministery of the Word whether they profit by it or profit not even the having of such meanes will greatly increase the heinousnesse of their sinnes Whether they will heare or whether they will forbeare saith the Lord Ezek. 2.5 yet they shall know that there hath beene a Prophet among them As if he should say They shall know what it is to have had excellent meanes and not to be bettered by them So saith our Saviour of the Iewes that enjoyed his ministery Iohn 15.22 If I had not come and spoken unto them they had not had sinne that is their sinne had beene nothing in comparison of that that now it is but now they have no cloke no excuse for their sinne And for this cause he saith Mat. 11.24 that it should be more tolerable for Sodom in the day of judgement then for Capernaum The sinnes of Capernaum were more heinous and odious unto God then the sinnes of Sodom because they were committed against greater and stronger meanes then the other were Secondly The regenerate sinne against greater knowledge then other men doe and therefore their sinnes are greater and more heinous then other mens are True it is that all wicked men doe sinne against their knowledge and conscience for by the light of nature they know many things that they doe to be evill Iohn 1.9 Rom. 2.15 And this sinning against their knowledge and conscience is that that greatly increaseth the sinne of every naturall man Because knowing the judgement of God that they that commit such things are worthy of death saith the Apostle Rom. 1.32 yet they not onely doe the same but have pleasure in them that doe them This shall stop the mouth of all iniquity as the Psalmist speaketh Psal. 107.42 at the day of Iudgement when the bookes of conscience shall bee opened and men shall be judged according to that that is written therein Revel 20.12 But all that live in the Church sinne more against knowledge sinne against a farre greater light then any other man doth The light men have by nature is but a dimme light they that seeke God by that light do but grope after him as the Apostle speaketh Acts 17.27 The word is a farre clearer light and they that are instructed by it have a farre clearer knowledge then by any other meanes a man can have The commandement is a lamp saith Solomon Pro. 6.23 and the law is light And yet they that are inwardly inlightned by the spirit of God as all the regenerate are have a farre clearer light and knowledge of God then any man can have that enjoyeth the outward light of the word onely when in the hidden part the Lord hath made a man to know wisedome as David speaketh here For though the word be a most cleare light yet every naturall man hath such a vaile over his heart as he cannot cleerely discerne it but when the heart is once turned to the Lord and converted as the Apostle teacheth 2 Cor. 3.15 16. that evill is taken away The regenerate mans knowledge is farre greater and clearer then any other mans can bee and consequently his sin must needs be also greater then any other mans For the greater measure and degree of knowledge that any man hath the greater is his sin To him that knoweth to do well and doth it not saith the Apostle Iam. 4.17 to him it is sin What and to no body els yes but not so much to any other sin shall not be imputed and laid so heavy to the charge of any man as to him that hath sinned against his owne knowledge and conscience If you were blind saith our Saviour Iohn 9.41 ye should have no sinne that is nothing so much sin so hainous sin as now ye have The servant that knoweth his Lords will saith our Saviour Luke 12.47 and prepared not himselfe nor did according to his will shall bee beaten with many stripes And no marvell for all sins against knowledge are in some degree presumptuous sins and are committed with an higher hand and in more direct contempt of God then other sins are as appeareth by that opposition that is made betweene sins of ignorance and presumptuous sins both in Numb 15.27.30 and Psal. 19.12 13. Thirdly The regenerate sin against greater mercy and kindnesse they have received from God then other men do and therefore their sins are greater and more hainous then the sins of other men True it is there is no wicked man but he hath received much mercy and kindnesse from God The Lord is good to all saith the Psalmist Psalme 145.9 and his tender mercies are above all his workes And his sinning against this goodnesse and mercy of God is that that greatly increaseth the sin of every wicked man and will much aggravate his condemnation This is that that treasureth up wrath unto them against the day of wrath as the Apostle speaketh Rom. 2.4 5. But the mercies and kindnesses that God hath shewed to any wicked man are nothing if they be compared with that which he hath shewed to every regenerate soule They are but common mercies they are but as the crummes that fall from their masters table as that poore woman speaketh Matth 15.27 Remember mee ô Lord saith David Psalme 106 4 with the favour that thou bearest unto thy people The Lord hath shewed another manner of favour and love to his owne people he hath done more for the poorest wretch that is regenerate he hath given him more then all the world besides Hee hath given them his owne sonne To us a sonne is given Esa. 9.6 He hath given them a full and free pardon of all their sinnes Thou hast forgiven the iniquity of thy people thou hast covered all their sinne saith David Psalme 85.2 Hee hath given them his holy spirit Because yee are sonnes saith the Apostle Gal. 4.6 God hath sent forth the spirit of his son into your hearts He will give them the
The Harpe and the viole the Tabret and the Pipe and wine are in our feasts but we regard not the worke of the Lord in this his marvellous severity towards his people neither doe we consider the operation of his hands While wee enjoy our delights in all fulnesse wee care not a rush what becommeth of the Church of God But marke how wee provoke God against us by our profane stupidity Because they regard not the workes of the Lord saith David Psalme 28.5 nor the operation of his hands hee shall destroy them and not build them up We cannot take a readier way for the hastning of our owne ruine then to be thus carelesse and senslesse of the judgements of God upon his people Lecture CXIII On Psalme 51.6 March 17. 1628. THE second duty which we owe unto them that are in misery is this We are bound to take to heart the miseries of the Churches abroad to work our hearts unto unfeined griefe and sorrow for them Certainly none of us can have any comfort in our estate till wee can heartily grieve for the miseries of our brethren It is our dutie we know to condole any man that we see to be in miserie Iob tooke great comfort in his greatest affliction in this that he had done so Did not I weepe saith he Iob. 30.25 for him that was in trouble Was not my soule grieved for the poore And if we must be thus affected with the miseries of all men then much more with the miseries of Gods people Three sorts of proofes I will give you for this 1. Examples 2. A precept 3. The reasons and grounds both of the examples and of the precept also And the examples that I will give you shall be of two sorts First When the holy servants of God did but fore-see by the spirit of prophesie the troubles and afflictions that should befall the Church they have bin wont to be exceedingly affected and grieved for it though they were not to happen untill many yeares after themselves were dead and gone Three notable examples we have for this The first is of Elisha of whom we read 2 Kings 8.11 12. that when he looked stedfastly upon Hazaâ—l the man of God wept And when he asked him why he did so Because I know saith he the evill that thou wilt doe unto the children of Israel their strong holds wilt thou set on fire and their young men wilt thou slay with the sword and wilt dash their children and rip up their women with child And this was certainly no more nor so much neither as the bloudy Papists have done to many of Gods people where they have come The second example is of the Prophet Esay I will weepe bitterly saith he Esay 22.4 5 labour not to comfort me because of the spoiling of the daughter of my people Why There was no such spoile made of Gods people in all his time in the dayes of Vzzia Iotham Ahaz and Hezechia in whose times he prophesied as you may see Esa. 1.1 No but he did foresee by the spirit of prophesie a day of trouble and of treading downe as he saith verse 5. and of perplexity by the Lord God of hoasts in the valley of vision breaking downe the walls a day of crying in the mountaines The thinking upon the miseries that the valley of vision the true Church of God should endure from the Caldeans which was to be above an hundred yeares after his owne death and considering that this was to be done by the Lord God of hosts it was to bee the Lords doing and a fruit of his wrath I say the consideration of this made the holy man to weepe bitterly and refuse to be comforted The third example is of Daniel Dan. 8. who when he did fore-see the miseries that Gods people were to endure under Antiochus Epiphanes which was not to be before above two hundred yeares after his owne death how Antiochus should take away the daily sacrifice verse 11 12. and by reason of the transgression of Gods people should cast downe the truth to the ground how both the sanctuary of God and the host and armies of Gods people should bee given unto him to be troden under foot as it is verse 13. how hee should destroy wonderfully the holy people and prosper in it as it is verse 24. When I say he did by the spirit of prophesie fore-see these miseries that should befall Gods people it is said verse 27 that he even fainted and was sicke of griefe for it certaine dayes What would these holy men have done how would they have mourned if they had lived in the times wherein all this had beene fulfilled which they did prophesie and fore-tell If all these evills had fallen upon the Church in their dayes as they have done in ours Alas we have seene a day a long day of trouble and of treading downe and of perplexity by the Lord God of hosts in the valley of vision We have seene and knowne the daily sacrifice the true worship of God taken away from many Churches We have seene the truth of God cast downe to the ground in many places and abominable heresies and false doctrine set up in the roome of it We have seene and known both the sanctuaries of God and the hosts and armies of his people given of God to the enemie to be troden under foot and trampled upon We have seene the dayes wherein the proud enemy hath destroyed and made havocke of the holy people wonderfully and prospered in it Certainly those holy men that were so affected with the evills they did foresee would befall the people of God would have beene much more grieved for them if they had fallen out in their daies And it is therefore promised as a great favour and mercy to Iosiah 2 Chron. 34.28 that he should be gathered to his grave in peace neither should his eyes see all the evill that God would bring upon Iudah and Ierusalem The Lord knew well how much it would have affected good Iosiahs heart if he should have lived to see though hee had beene out of the gun-shot himselfe all the evills and miseries that Gods people did endure in the captivitie of Babylon Let me give you also foure famous examples of this how the servants of God that have lived in such times as these are have beene affected with them The first is that of the men of Gibeah mentioned 1 Sam. 11.2.4 when tidings was brought them of the misery of one poore city Iabesh Gilead how Nahash the Ammonite that besieged them would admit of no covenant of peace with them but upon this condition that he might thrust out all their right eyes and lay it for a reproach upon all Israel And wee know that the Papists have to the poore Christians in the Palatinate and other places offered farre worse and more reproachfull articles and conditions of peace then this was When this tidings I say was told them of Gibeah
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
a slavish feare of Gods wrath is indeed a great bondage Feare hath torment saith the Apostle 1 Iohn 4.18 That which the Apostle saith of worldly and carnall sorrow 2 Cor. 7.10 may bee said also of worldly and carnall feare The feare of the world worketh death And from this feare the faithfull are freed But it is no bondage no enemy to the comfort of a mans life to live in a continuall feare of sinning of offending and angring our heavenly father The Churches walking in the feare of the Lord Actes 9.31 and in the comfort of the holy Ghost were multiplied As if the Evangelist had said This feare is no opposite but a great helpe and furtherance unto true comfort Happy is the man that feareth alwayes saith the holy Ghost Prov. 28.14 As if he should say It is an happines to a man to feare thus But what reason can be given will you say why the child of God should be more afraid to sin then any other man Which is the second generall point I propounded to handle in this first exhortation To this I answer There be two principall reasons of it First Because God will beare lesse with them when they sin and deale more severely and sharply with them then with any other in this life Beware of him saith the Lord of the Angel of his Covenant whom he sent to conduct his people to the land of promise Exod. 23.21 and obey his voice provoke him not for hee will not pardon nor winke at your transgressions Such sins as carnall men go cleare away withall in this life and never sinart for if Gods child commit them he may not hope to do so You only have I knowne that is chosen to be mine owne and loved with a speciall love saith the Lord to his people Amos 3.2 of all the families of the earth therefore will I punish you for all your iniquities Them whom he knoweth best and loveth best can have least hope of all other men to escape his correcting hand when they sin against him The Lord thy God is a jealous God among you saith Moses Deut. 6.15 And a small thing you know will much offend a jealous husband he cannot abide the least shew of neglect from his wife A sharp and heavy judgement we know fell upon the faithfull Corinthians even for going carelesly and unpreparedly to the Communion For this cause saith the Apostle 1 Cor. 11.30 many are sicke and weake among you and many sleepe O how often shall I put you in mind of this place before you will beleeve it and be moved by it And as the Lord is sooner provoked to anger by the sins of his owne children then of any other men so is his anger wont to be hotter and his corrections sharper on them then on any other When the Lord saw it saith Moses Deut. 32.19 that is to say that his own people fell to idolatry and other their grosse sins he abhorred them because of the provoking of his sons and of his daughters As who would not take the contempt and indignities that are done to him by his owne children a great deale worse then from any other man Secondly The child of God hath more cause to be afraid of sinning then any other because as we know the more any man hath the more fearefull he is to runne into the danger of the law so the child of God having more to loose then any man in the world hath besides hath even in this respect more cause to bee afraid of offending God then any other man hath Why will you say unto me what meane you by this What hath he to loose more then any other man I answer Every child of God hath received above all other men three inestimable jewels from God which by sinning against God he is in danger to loose First He hath the spirit of adoption which assureth him of his peace with God and that he hath his favour which maketh him able to call God father to go to him with boldnes in all his necessities We have received the spirit of adoption saith the Apostle Rom. 8.15 wherby we cry Abba father In Christ we have â—oldnes and accesse with confidence saith he Eph. 3.12 Now this is such a jewell as he would not loose for al the world Thy loving kindnes is better then life saith David Psal. 63.3 And this he knoweth he is in danger to loose if he give himself liberty to sin Indeed his adoption and son-ship and birth-right is of a stronger tenure The servant saith our Saviour Ioh. 8.35 abideth not in the house for ever but the son abideth ever Yet may he by his sin utterly loose this fruit and operation of the spirit of adoption he may loose the assurance of his fathers love his peace his joy his accesse with boldnesse and that not only by grosse and scandalous sins but even by his carelesnesse and negligence and carnall security as we see in that example of the Church My well-beloved had with-drawne himselfe and was gone saith she Cant. 5.6 And of this uncomparable losse the Church hath ever had many wofull examples Secondly He hath received the spirit of sanctification whereby there is an holy change wrought in his whole spirit and soule and body as the Apostle speaketh 1 Thess. 5.23 whereby he is made a vessell unto honour sanctified and meet as the Apostle speaketh 2 Tim. 2.21 for his masters use and prepared unto every good work Now he setteth as much store by this jewell as his life Psal. 51.11 Cast me not away from thy presence take not thy holy spirit from me and he may loose the comfortable sense and the vigour and operation of it and bee strucken with such a dead palsy in his soule as he shall have little or no use of that life of grace that is in him And this losse he may come to not onely by giving liberty to himselfe in grosse and scandalous sins but even by his carnall security and carelesse neglect of the meanes whereby he might grow and increase in grace Quench not the spirit saith the Apostle 1 Thess. 5.19 despise not prophesyings even by despising of prophesyings the spirit may be quenched Thirdly and lastly He hath received a greater Iewell then either of these he beareth Gods owne name And as it is said of the Apostle Act. 9.15 that God had appointed him to beare his name before the Gentiles So it is said of all the faithfull also Phil. 2.16 that they hold forth unto men by their profession and example the word of life The Lord hath committed unto us that are his children his holy name and religion to keepe and that with a charge that we should so hold it out to the world by our holy example that we may gaine honour to it And that charge which the Apostle giveth to Timothy 2 Tim. 1.14 though it be chiefly given to us Ministers yet it is given of God
examine himselfe and ver 31. If we would judge our selves we should not be judged As if he had said We should escape all the judgments that the unworthy receiver hath cause to feare When David had invited Mephibosheth unto his table 2 Sam. 9.7 8. Mephibosheth bowed himselfe and said what is thy servant that thou shouldest look upon such a dead dog as I am And hath not every one of us much more cause to say thus in our preparatory prayers unto the Lord who inviteth us unto his table Foure singular benefits we should receive by it if we could be soundly humbled in the sense of our sins and which we cannot receive till we be so First This and nothing but this will breed in us an appetite unto Christ in this his ordinance a hungring and thirsting after him Till we be sicke of sin we can feele no need of this Physician nor can care much for him The whole have no need of a Physician saith he Mat. 9.12 but they that are sick When the fiery serpent had bitten and stung a man saith the holy story Numb 21.9 then hee would run and make use of the brasen serpent but never till then Secondly This and nothing but this will make a man able to prize Christ at his full valew and willing to part with any thing to purchase him You heare one protest Phil. 3.8 that he had suffered the losse of all things and did count them but dung that he might win Christ. But who was this that said so Surely Paul that had so deepe a sense of his own sin and unworthinesse that he counted himselfe the chiefe sinner in the world 1 Tim. 1.15 Thirdly This and nothing but this will make us fit to receive Christ by faith and make him our own Repent and beleeve the Gospell said our Saviour in his ministery Mar. 1.15 No man ordinarily can beleeve the Gospell till the law have wrought repentance a sound sense and sorrow for sinne in him And the Centurion of whom Christ saith Mat. 8.10 he had not found so great faith in all Israel as he did in him was a man that was deeply humbled in the sense of his owne unworthinesse as you may see ver 8 Lord I am not worthy saith he that thou shouldest come under my roofe A strange degree of humility as ever you heard or read of if you consider it well Fourthly and lastly This and nothing but this will make us able to rejoyce and take comfort in Christ to count him our treasure and our happinesse God forbid saith the Apostle Gal. 6.14 that I should glory or rejoyce in any thing save in the crosse of our Lord Iesus Christ. He meaneth the passion and sufferings of Christ. But who was this that did thus rejoyce in Christ and in his sufferings Surely it was Paul that was so deeply humbled in the sense of his unworthines that he calleth himselfe Ephes. 3.8 lesse then the least of all Saints See in all these foure points the benefit of sound humiliation for sin and be no longer afraid of it but strive and labour for it specially now that thou art in a speciall manner to appeare before God and to renew thy covenant with him LECTVRES ON PSAL. LI. 7. Lecture CXV On Psalme LI. 7. Aprill XIIII MDCXXIX Purge me with hysope and I shall be cleane wash me and I shall be whiter then snow WE have already heard that this whole Psalme being an humble prayer and supplication that David made unto God after that by the ministery of the Prophet Nathan the Lord had effectually discovered his foule sins unto him and called him unto repentance doth consist of two principall parts For 1 Hee prayeth for himselfe from the beginning of the Psalme to the end of the 17. verse And 2 for the Church of God which he had greatly endangered by his sinne in the two last verses of the Psalme And the prayer that he maketh for himselfe consisteth likewise of two parts the 1 concerneth his justification wherein he beggeth of God the pardon of his sinnes and recovery of his favour in the nine first verses the 2 concerneth his sanctification wherein he beggeth of God the mortifying of his corruption and the renewing of his heart by his holy spirit from the beginning of the tenth verse to the end of the 17. In the petition he maketh for the pardon of his sinnes two things are to be observed 1. The arguments whereupon hee doth ground his faith and hope to speed and obtaine this his suit 2. The oft repeating of this suit and petition to expresse the vehemency of his desire in it The arguments whereupon he groundeth his faith in this petition are two First The knowledge he had of the Lords goodnesse and of that multitude of tender mercies that were in him verse 1. Secondly The knowledge he had of his owne sinnes which he confesseth and layeth open before God not onely in a generall manner verse 3. but fully and particularly in the three verses following Aggravating them by the consideration 1. Of the the person against whom they had beene commited verse 4. Against thee thee onely have I sinned and done this evill in thy sight 2. Of the filthy fountaine and bitter root from which they did spring verse 5. Behold I was shapen in iniquity and in sin did my mother conceive me 3. Lastly Of that knowledge and truth of saving grace which God had wrought in him before he fell into these sinnes verse 6. Behold thou desirest truth in the inward parts and in the hidden part thou hadst made me to know wisedome And thus farre we have already proceeded Now in this verse and those two that follow David returneth to his first petition for the pardon of his sinne and out of the abundance of his heart repeateth it over and over againe But in this verse he doth not onely repeat and renew his suit for pardon but he doth also shew the meanes whereby he hoped to obtaine it that is to say by being purged with hysope and washed from the filthinesse of his sinnes Purge me with hysope saith he and I shall be cleane wash me and I shall be whiter then the snow For the better understanding of the words three questions are to bee moved and resolved First What is meant by this purging with hysope and by this washing that he speaketh of here For answer whereunto we must understand First That under the law of Moses as there were divers waies whereby the people of God might contract legal pollution and uncleannesse so there were also divers washings injoyned them to cleanse them from these pollutions as the Apostle teacheth us Heb 9.10 He that had the leprosy which is the soulest pollution that the law speaketh of after all the ceremonies performed by the priest for his cleansing was to be washed in water as you may see Levit. 14.8 He that is to be cleansed shall wash his cloathes and shave
all his haire and wash himselfe in water that hee may bee cleane Yea he that had but touched a dead body or but beene in the tent where any man was dead which was one of the least pollutions that one under the law could be subject unto could not be cleansed till he had washed himselfe in water He shall purifie himselfe saith the law Numb 19.19 and wash his cloathes and bath himselfe in water and shall be cleane at even No man could be purged from any legal uncleannesse were it greater or smaller unlesse hee were washed Secondly A bunch of hysope was also used for the cleansing of them that were any way defiled under the law The bloud and water whereby the Leper was to be purified must be sprinkled upon him with hysope or els it could doe him no good as you shall see Levit. 14.6 7. Yea in the least pollutions the party that was to be cleansed must have the water of separation sprinkled upon him with a bunch of hysope as you shall find Num. 19.18 19. But then it is secondly to be demanded what reason David had to beg this of God to purge him with hysope and to wash him seeiâ—g he might easily have beene thus purged and washed when he would himselfe To this I answer That he did not here beg of God the benefit and use of the outward ceremony but of that inward and spirituall grace that was signified by it These ceremonies were but shadowes and figures the substance and body of them as of our Sacraments now was Christ and his merits They are a shadow of things to come saith the Apostle Col 2.17 but the body is of Christ. The water of separation and all other waters wheâ—â—y the uncleane were purified under the law as well as that we use in baptisme now was a type and figure of the bloud of Christ which is said by the Prophet Zach. 13.1 to bee a fountaine opened to the house of David and to the inhabitants of Ierusalem to all the faithfull for sinne and for uncleannesse And the sprinkling of the water with hysope was a type and figure of the sprinkling and applying of the bloud of Christ to all them that are to have benefit by it Which is therefore called by the Apostle Heb. 12 24. The bloud of sprinkling So that when David prayeth here Purge me with hysope c. his meaning is as if he should have said thus Lord wash me from the filthinesse of my sinnes in thy sonnes bloud Lord sprinkle and apply that unto my conscience by thy holy spirit and then I shall bee cleane in thy sight yea not cleane onely but whiter then any snow But then yet a third Question remaineth Why did not David expresse his request in such plaine termes but thus darkly under the shaddow and veile of these legall ceremonies I answer That he did so out of these two respects 1. Out of the reverend esteeme he had of the ceremony it selfe because it was the ordinance of God 2. Because the remembrance and thinking of that ceremony was an helpe to his faith and made him the better able to conceive of the benefit he desired to receive by the bloud of Christ Namely that it was as water able to cleanse his soule from all her filthinesse and that before ever he could have benefit by it it must bee sprinkled upon his soule by the spirit of Christ as that water was wont by the priest to bee sprinkled upon the bodies of them that were to bee cleansed under the law The words being thus opened doe yeeld unto us sundry very profitable instructions Consider the verse first in the lump altogether and there be two things to be observed in it 1. The reverend account that David a great Prophet maketh of a small ceremony used under the law and the use he made of it the helpe he received by it by the washings and by the bunch of hysope they used in the sprinkling of them that were to be cleansed 2. That he understood the spirituall meaning of it and rested not in the outward ceremony in that which hee might receive from man but seeketh to God to doe his worke upon him and to bestow upon him that inward grace that was signified by this ceremony Secondly Consider this verse particularly in the severall branches of it and there be three other points to be observed in it 1. That the meanes whereby he desired and hoped to be cleansed from his sins was by washing him with water which signified the bloud of Christ. 2. That the meanes whereby this water this bloud of Christ was to be made effectuall to him was by the Lords sprinkling it upon him as with a bunch of hysope 3. The benefit he was assured he should receive by this washing and purging he should be cleane yea he should be whiter then the snow Of these points I will speake in order And first mark here That David a great Prophet esteemed reverently of and received helpe to his faith by a small ceremony appointed of God by the washings used under the law and the sprinkling with hysope that was then in use Which teacheth us That the outward helps that God hath appointed us in his worship yea the least ceremony or circumstance of his worship that he hath ordained seeme it in it selfe never so meane and of little worth may not be neglected but is reverently to bee esteemed of and observed by us Before I come to the proofe of the Doctrine two things I must premise to prevent the mistaking of it First These are not the chiefe things that God standeth upon or requireth at our hands Thou desirest not sacrifices saith David here verse 16. thou delightest not in burnt offering that is in comparison of other duties thou carest not for these things There are weightier matters in Gods law then these as our Saviour teacheth us Matth. 23.23 The piety of a Christian doth not consist chiefly in these outward things The kingdome of God is not meat and drinke saith the Apostle Rom. 14.17 18. about which much of the ceremoniall law is spent as the Apostle teacheth us Heb. 9.10 but righteousnesse and peace and joy in the Holy Ghost For he that in these things serveth Christ it acceptable unto God and approved of men Secondly If these outward things be performed never so constantly without the inward and spirituall worship of the heart they cannot please God nor doe us any good as we shall heare in the next Doctrine Nay they are most loathsome unto God as the body that hath beene most beautifull is unto a man when the life and soule is departed from it Incense is an abomination unto me saith the Lord Esa. 1.13 the new Moones and Sabbaths the calling of assemblies I cannot away with it is iniquitie even the solemne meeting as at your generall fasts and such like But though this be so yet is the Doctrine
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
the Sacrament that hath not care before hee goe to it to purge and cleanse himselfe from his sinnes 2. For the ministery of the word Every one saith the Lord Eze. 14.7 8. which separateth himselfe from mee and setteth up his idols in his heart every mans lust wee know is his idoll covetousnesse is idolatry Col. 3.5 and putteth the stumbling blocke of his iniquitie before his face affecteth it loveth it cannot looke of on it and commeth to a Prophet to enquire of him concerning mee seeketh to know my will out of my word I will set my face against that man saith the Lord. Certainely that man that bringeth to the hearing of the word any knowne sinne with him in his heart affecteth it loveth it is not willing to part with it separateth himselfe from God can have no hope that God will joyne or worke with him in this his ordinance nay hee highly provoketh God by comming to it in this manner Wherefore saith the Apostle 1 Pet. 2.1.2 laying aside all malice all guile and hypocrisies and envies and evill speakings as new borne babes desire the sincere milke of the word that ye may grow thereby As if hee had said There is no hope wee should ever grow in grace or thrive by the word in the best ministery under heaven if our care bee not before wee come to it to lay aside all our knowne sinnes with full purpose of heart never to take them up againe 3. Lastly For prayer If thou prepare thine heart and stretch out thine hands toward him saith Zophar Iob 11.13 14. if iniquitie bee in thine hand put it farre away and let not wickednesse dwell in thy tabernacles As if hee had said If a man before hee goe to prayer bee not carefull to cast away all his knowne sinnes nay if hee winke at or beare with any sinne that hee knoweth to be in his family he can have no hope to find audience or acceptance with God in any prayer that hee maketh unto him So that you see how undoubted a truth it is which the Prophet speaketh Esay 59.2 Our iniquities will separate betweene us and our God Certainely this is the maine cause why all Gods ordinances prove so fruitlesse to us wee read and heare and receive the Sacrament and pray ordinarily yea wee sometimes keepe fasts too and yet are never the better Though God have promised hee will meet with his people in his publique worship There that is in the tabernacle of the congregation I will meet with the children of Israel saith the Lord Exodus 29.43 And hee hath bound himselfe every whit as much to meet with his people in his publique worship under the Gospell as hee did then as is plaine Matth. 28. â—0 yet wee frequenting the tabernacle of the congregation ordinarily can seldome or never meet the Lord there nor find his gracious presence there What is the cause of this Surely some knowne sinne we harbour in our selves and which wee have no care to purge our selves of when we should goe to God breaketh the meeting and seperateth betweene us and our God So that to conclude the third Meanes If it bee indeed a trouble to us that we feele no more life and power no more fruit and comfort in any of Gods ordinances let us learne of Saul and do as he did 1 Sam. 14.37 38. When he had sought to God and the Lord answered him not he resolveth to search and find out by the best meanes that he could the speciall sinne that was the cause of it And so should we do Fourthly and lastly If wee doe indeed desire that God would accompany his ordinances and worke with them in our hearts we must beg this of God by fervent prayer This course wee should take in all things we are troubled with the want of in every thing wee doe desire Bee carefull for nothing saith the Apostle Philip. 4 6. but in every thing by prayer and supplication with thankesgiving let your request bee made knowne unto God As if he had said Acquaint God with all your desires But in our spirituall wants especially we should doe this No suit we can make to God pleaseth him so well as this when we beg grace of him It pleased the Lord saith the Text 1 King 3.10 that Solomon had asked this thing that is to say Wisedome and grace to governe well Neither is there any suit that we may be so sure to speed in as this How much more saith our Saviour Luk. 11.13 shall your heavenly father give the holy spirit to them that aske him And thus have I finished the two first things that I promised to handle in the enforcing of this exhortation it followeth that I proceed to the third and last thing that is to say To answer that which many good hearts are apt to object against themselves in this case There is no one thing that many of Gods servants doe more complaine of and mourne for then this that in no action or occasion of their life they are so heartlesse or uncomfortable as in the duties of Gods worship they profit not by any of Gods ordinances the Lord worketh not with them in their hearts For this they mourne and vexe themselves as judging it to be a certaine signe that they are forsaken of God and out of his favour yea they are even apt to resolve with themselves as good never a whit as never the better it is to no purpose for them to frequent the ordinances of God any longer seeing they are never the better for them To these good soules I have two things to say 1. Somewhat for their direction 2. Somewhat for their comfort First For thy direction I must say unto thee that 1 Seeing thou art expressely commanded of God to read and heare the Word to receive the Sacrament to pray 2 and that these are the meanes he hath ordained to work grace in thee and to save thee if ever thou be saved Therefore thou must 1 hold thy selfe bound to use them still even though yet thou think thou dost receive no good by them 2 strive to use them in obedience to God 3 use those foure meanes thou hast beene directed 4 wait for Gods blessing in the use of them Remember what the Apostle saith Gal. 6.9 Let us not be weary of well-doing for in due season wee shall reape if we faint not Thou must do as those poore impotent persons did Ioh. 5.3 they came to the poole of Bethesda and lay waiting there for the moving of the water So must thou still bring thy selfe to these ordinances of God and wait till God shall be pleased to stirre and move thy heart by them We read of Iacob that when the Lord had wrastled with him and seemed desirous to leave him and be gone Gen. 32.26 Iacob resolved he would not let him goe till hee had blessed him So should all true Israelites doe follow the Lord constantly in the use
was the onely ground of all his comfort he rejoiced and gloryed in nothing els God forbid saith he that I should glory save in the crosse of our Lord Iesus Christ. And thus we have heard the Doctrine confirmed unto us sufficiently Let us now proceed to the reasons and grounds of it and they are two principally according to the two severall branches of the Doctrine First No man can expect any mercy from God but onely through Christ Because he knoweth that he is by nature the child of wrath Wee all saith the Apostle Ephes. 2.3 were by nature the children of wrath even as others the elect as well as the reprobate the blessed Apostle as much as any other man was by nature the child of wrath And as he knoweth hee is in this estate by nature so by falling into and living in knowne sinnes he knoweth likewise that he provoketh the Lord afresh oftentimes and maketh him his enemie Thou hatest all workers of iniquity saith David Psal. 5.5 They rebelled and vexed his holy spirit saith the Prophet Esa. 63.10 speaking of Gods owne people therefore he was turned to be their enemy And who can expect mercy and kindnesse from him whom he knoweth to be his enemy No no no mercy no comfort can be looked for at Gods hands nothing but terrour nothing but indignation and wrath while God is our adversary till we be reconciled unto him Till then if a mans conscience be not senslesse there can be nothing in him but a certaine fearefull looking for of judgement as the Apostle speaketh Heb. 10.27 and of fiery indignation which shall devoure the adversaries Now Christ is the onely mediator between God and us to go betweene us and make reconciliation There is but one Mediator betweene God and man saith the Apostle 1 Tim. 2.5 the man Christ Iesus And Col. 1.19 20. It pleased the Father by him to reconcile all things unto himselfe Secondly No man can expect any mercy from God till he know first that the justice of God is satisfied for him As the Lord hath set this law unto all men to looke first to justice and then to mercy not to shew mercy unto any wiâ—h neglect of justice What doth the Lord require of thee saith he Mic. 6.8 but to do justly and to love mercy Thou shalt not respect the person of the poore in judgement saith the Lord Levit. 19.15 As if he had said Thou shalt not out of compassion to his distressed estate neglect to do justice So hath he set this law unto himselfe to looke first to justice and then to mercy not to have compassion upon any mans misery or to shew mercy on him with neglect of his justice For God is infinite in justice and will have his Law satisfied to the full It is easier for heaven and earth to passe saith our Saviour Luc. 16.17 than for one title of the law to faile As though he should say The Lord had rather heaven and earth and all the creatures therein should come to nought and perish everlastingly than that one word or title of his Law should faile and be unfulfilled And this is the irrecoverable sentence of his Law which the Apostle mentioneth Galat. 3.10 Cursed iâ— every one that continueth not in all things that are written in the Law to do them Till therefore a man know that this sentence of the law be fulfilled till a man know that this curse is borne for him he cannot expect to find any mercy with God See how the Lord hath expressed himselfe in this point even in that place where he hath amplified his mercy most and set it forth to the full I meane Exod. 34.6 7. The Lord is mercifull and gracious long sâ—ffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity and transgression and sinne What can be said more for the amplifying of Gods mercy than is said here And yet mark what followeth in the very next words and that will by no meanes cleare the guilty As if he had said As infinite as the Lord is in mercy yet will he by no meanes cleare any man that is guilty of the transgression of his law without satisfaction be made to his justice for him And who is able to make satisfaction to the justice of God for the sinne of man Who is able to satisfie the law and to beare this penalty and curse that is due unto him for the least transgression of it Who can stand before his indignation saith the Prophet Nah. 1.6 and who can abide in the fiercenesse of his anger Surely all the Angels and Saints in heaven and earth could not do it Onely Christ Iesus who was more than a man was able to doe it and did it for his elect to the utmost The Lord hath laid upon him saith the Prophet Esa. 53.6 the iniquity of us all that is the full punishment of all our iniquities Christ hath redeemed us saith the Apostle Gal. 3.13 from the curse of the law being made a curse for us He trod the winepresse of the fiercenesse and wrath of almighty God saith Iohn Rev. 19.15 There was not one jot of the fiercenesse and wrath of God that was due to the sinnes of any of the elect but he trod it out it came all upon him Christ himselfe our blessed Mediator could not make our peace with God nor get him to pardon our sinne and shew us mercy by intreaty or intercession or by any other meanes till he had satisfied the law for us till he had paid every farthing of our debt till he had borne the curse and punishment that was due to us for our sinnes even to the uttermost When we were enemies saith the Apostle Rom. 5.10 we were reconciled to God by the death of his Sonne nothing but the death of his Sonne would do it This truth the Lord taught his people even under the Law Without a sacrifice without shedding of blood there was no remission of any sinne saith the Apostle Heb. 9.22 It is the bloud saith the Lord Levit. 17.11 that maketh attonement for the soule And these are the reasons and grounds of the Doctrine Now before we come to the uses of it a question must be resolved to prevent the misunderstanding of this that hath beene delivered and to make way for the uses that are to be made of it How can it be said that no mercy can be obtained of God for us by any other way but by the bloudy passion of Iesus Christ seeing the Scripture so oft ascribeth our whole salvation to the meere grace and goodnesse of God onely By grace ye are saved saith the Apostle Eph. 2.5 And for the undoubted certainty of this truth he repeateth it againe Verse 8. in the very same words and teacheth us that our whole salvation commeth most freely unto us I will love them freely saith the Lord Hos. 14.4 We are justified freely by his grace saith the Apostle
saith Elihu to Iob when he would perswade him to think and judge rightly of his sin Iob 34.31 32. that which I know not teach thou me It is fit and necessary we should cry unto God that hee would open our eyes and not suffer us to be deluded by Satan that he would by his holy spirit teach us to judge rightly of this matter to know how hainous and dangerous a thing sinne is Lecture CXX On Psalme 51.7 Iune 9. 1629. IT followeth now that we proceed unto the second use of the Doctrine and that is for exhortation For if this be so that no man may hope to find mercy with God for the pardon of his sin but onely through Christ and his bloud then must we all labour to know that we have our part in Christs bloud that we are of the number of them that he did undertake for O this is the excellent knowledge when all is done This was the knowledge that Paul made such reckoning of as he professeth to the Corinthians 1 Cor. 2.2 He determined not to know any thing among them save Iesus Christ and him crucified Three points are to be observed in that speach of his 1. That though hee did so excell in knowledge as he durst without vaine-glory compare with the very chiefest Apostles as he saith 2 Cor. 11.5 6. Though I be rude in speach saith he yet not in knowledge but we have beene made throughly manifest unto you in all things As if he had said There was no point of religion needfull for you to be instructed in no difficult case of conscience that any of you had occasion to propound unto me but I was able fully and cleerely to resolve you in He had received that abundance of revelations from the Lord as hee was in danger to bee exalted above measure with them as himselfe confesseth 2 Cor. 1◠7 Yet doth he professe here that hee made no reckoning of all the rest of his knowledge in comparison of this To know Iesus Christ and him crucified was the onely knowledge the onely high point of learning that he made account of and gloryed in 2. That this was the onely point of knowledge that in his whole ministery in all his preaching among the Corinthians he laboured to bring them to To know Iesus Christ and him crucified this was the whole scope and drift of his ministery In which respect also he calleth his ministery 1 Cor. 1.18 The preaching of the crosse and verse 23. The preaching of Christ crucified as if he preached nothing but that all his preaching tended to bring them to this point of knowledge to know Iesus Christ and him crucified 3. Observe that hee saith hee did this advisedly and upon judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee I determined and resolved with my selfe before I preached among you that this should bee the onely point of knowledge that I would professe my selfe to have skill in and which I would in my whole ministery labour to bring you unto To know Iesus Christ and him crucified O that wee were all of Pauls mind ô that wee all that are preachers of the Gospell were of Pauls mind that wee would not so much affect and admire the knowledge of nice and intricate speculations and busie our owne and other mens heads with unprofitable controversies with oppositions of science falsly so called as the Apostle speaketh 1 Tim 6.20 that wee would not count it our glory to excell others in such points of knowledge and learning as are vaine and unprofitable but study this point better and strive to bring our selves and others to this skill To know Iesus Christ and him crucified To this end marke how that blessed Apostle doth further expresse himselfe in this matter Phil. 3.8 9. Doubtlesse I count all things but losse for the excellency of the knowledge of Iesus Christ my Lord for whom I have suffered the losse of all things and doe account them but dung that I may win Christ and be found in him c. Foure things are worthy to bee observed in this speach of that holy man 1. That there is an excellency in this knowledge in the knowledge of Christ above all other knowledge in the world 2. That he himselfe had suffered the losse of all things for Christs sake the cause of all his losses of all his troubles and persecutions was the constant profession he made of his love to Christ and the high and account hee made of him that hee would not shrinke from him nor forgoe the comfort and sweetnesse he found in him 3. That he did not this out of a rash zeale and head-strong affection but advisedly and upon good judgement and mature deliberation I account all things but losse for the excellency of the knowledge of Iesus Christ my Lord I account them but dung As if he should say I see good reason why I should be content to purchase this knowledge with the losse of all things yea that I should even loath all things as the filthiest dung and cry fie upon them when they come in competition with Christ and I cannot enjoy them but I must loose my comfort in Christ. 4. Lastly Observe what a kind of the knowledge of Iesus Christ it was that he made so great account of I count all things but losse saith he for the excellency of the knowledge of Iesus Christ my Lord and againe I count all things but dung that I may win Christ and may bee found in him As if hee had said To know Christ to bee my Lord and Saviour that hee did undertake for mee to win and weare him as mine owne to know that I am in him as the branch is in the vine and the sience in the stocke ô this is an excellent knowledge saith hee this is such a knowledge as a man should bee willing to purchase with the losse of any thing that is dearest to him in the world And this is the knowledge of Christ that I would faine perswade my selfe and every one of you beloved to make high account of and to give no rest to our selves till we have attained unto it And for the better enforcing of this so necessary an exhortation I will 1 give you some Motives to quicken and stirre up this desire in us 2 Because most men are too light of beleefe and confident in this point that Christ is theirs I will give you some signes and notes out of Gods Word how we may know this and not be deceived in it 3. Lastly I will shew you the Meanes that they who have not yet but would faine win Christ and be found in him must use to obtaine their desire And for Motives there be foure that may serve in stead of many that might be given First Till thou know that Christ is thine and that thou art one of them that he did undertake for thou canst have no assurance that any sinne that ever thou didst commit is pardoned but hast
one of us take heed wee bee not found among them in that day whom Christ shall so disclaime Thirdly Know that those generall speaches of holy Scripture touching the large extent of the merit of Christs death which thou buildest so much upon and which the Holy Ghost to a singular purpose is pleased to use for the comfort of Gods elect are in many other places in a speciall manner appropriated to a certaine choise and peculiar people For the transgression of my people was hee smitten saith the Lord himselfe Esa. 53.8 And this Church and people of God for whom Christ in a speciall manner was stricken to whom his death is effectuall is not the common field the vast wildernesse of this wide world but Gods severall and peculiar plot of ground A garden enclosed is my sister my Spouse saith our Saviour Cant. 4.12 a spring shut up a fountaine sealed And thus did our blessed Saviour himselfe who best knew who should have benefit by him professe I lay downe my life for the sheepe saith he Ioh. 10.15 And Iohn 17 9. I pray for them that thou hast given me for they are thine And for this cause doth the Church admire and magnifie the love of Christ toward them in their solemne song of thankesgiving Revel 5 9. Thou hast redeemed us to God by thy bloud out of every kindred and tongue and people and nation See an universall grace see how universall a redemption Christ hath made thou hast redeemed say they by thy bloud us out of every kinred and tongue and people and nation Fourthly and lastly Know that the number of this peculiar people that shall have benefit by Christ and whose peace he hath made with God is very small is nothing if it be compared with the number of them that shall have no benefit by him We know that we are of God saith the Apostle 1 Iohn 5.19 and that the whole world lieth in wickednesse The whole world in a manner lyeth in wickednesse and shall perish in their sins few or 〈◊〉 in comparison shall have benefit by Christ. O therefore beloved be not deceived or made secure any longer with this vaine conceit that because Christ died for the world therefore that Christ hath payed every mans sâ—orâ— â—atâ—fied Gods justice for every mans sin But seeing there be very few in comparison that hee hath in speciall undertaken for let thou and I labour to know that we are some of those few of that small number of that remnant 〈◊〉 hee hath answered for And to that end I will shew you out of Gods Word which is the second thing I promised to handle for the enforcing of this exhortation the signes and notes whereby we may know this and not be deceived in it One signe and note the Holy Ghost hath given us to know this by Hereby we know saith the Apostle 1 Iohn 4.13 that we dwell in him and he in us that he is ours and we have good title unto him because he hath 〈◊〉 us of his spirit If thou canst find that the spirit of Christ dwelleth in thee and thou art guided by it thou maist be sure that Christ is thine But if thou have nothing in thee but nature be it never so good a nature thou canst not say thou hast any part in Christ. If any man hath not the Spirit of Christ saith the Apostle Rom. 8.9 He is none of his But this signe is somwhat too generall I will therefore give you foure particular effects and fruits of this Spirit of Christ wherby you may judge of this First They that are Christs saith the Apostle Gal. 5.24 have crucified the flesh with the affections and lusts If any â—inne raigne in thee and thou obeyest it in the lusts thereof nay if thou do not make conscience even of thy evill affections and passions and desires if they be not grievous to thee if they never trouble thee certainly thou canst not say that thou art Christs that thou art one of them that he did undertake for Secondly If any man be in Christ saith the Apostle 2 Cor. 5.17 he is a new â—rrature old things are past away behold all things are become new If there be no change wrought in thee by Gods Spirit in thy mind in thy affections in thy words in thy company in thy whole conversation but thou art the same that ever thou wast if not worse certainly thou canst not say that thou hast any part in Christ. Thirdly Christ became the author of eternall salvation saith the Apostle Hebr. 5.9 to all them that obey him Till thou canst bee content to take Christs yoke upon thee and resolve with thy selfe willingly to obey him in all his commandements so long as thou bearest this mind that thou wilt beare no yoke thou wilt be a free man thou wilt live as thou liftest Christ shall serve thy turne but thou wilt not serve him thou sayst all that he did and suffered was to save thee but thou wilt neither suffer nor do any thing to honour him certainly thou canst not say He is become an author of eternall salvation unto thee Fourthly and lastly I will powre upon them saith our Saviour Zachar. 12.10 the spirit of grace and of supplications and they shall looke upon mee whom they have pierced and then they shall mourne and be in bitternesse If the knowledge of this that Christ died for thee keepe thee from being troubled at all in thy mind for any of thy sinnes nay if thou have not felt more hearts griefe and bitternesse in thy soule for thy sinnes and canst more heartily sue to God for the pardon of them since thou didst believe in Christ than ever thou didst before certainly it was never the Spirit of grace but thy owne foolish fancy that hath perswaded thee that Christ was pierced for thy sinnes or that thou hast any thing to doe with the merits of his passion O thinke of these things beloved and suffer not thy heart to bee any longer deluded in this matter that so much concerneth thee but by these notes examine thine owne heart and labour to bee assured upon good grounds that thou art Christs so as when thou shalt appeare before him either at the houre of thy death or at the dreadfull day of judgement he may not renounce thee And if thou canst not find that thy title to Christ is so good as thou thoughâ—st it had beene and wouldest faine mend it I will shew you how that must be done which is the third and last thing I promised to doe for the inforcing of this exhortation I will not now speake of the outward Meanes whereby God hath ordained to bring his people unto faith that is to say the word and prayer I will speak onely of three things whereby every mans heart must be prepared to receive Christ and without which hee shall never be able to know Christ to bee his though he use the outward meanes of the
Holy Ghost intendeth to teach us in it wee must call to mind that which wee heard in the opening of the words the hysop had no other use in the purging of them that were legally uncleane but onely to sprinkle the bloud of the sacrifices and of the water of expiation upon them In which respect scarlet wooll also was used with the hysop to take up the more of the bloud and water which by the bunch of hysop was to bee sprinkled upon them Moses tooke the blood of calves and of goats saith the Apostle Hebrewes 9.19 with water and scarlet wooll and hysop and sprinkled both the booke and all the people And by this sacramentall rite of sprinkling the bloud and water upon the people with a bunch of hysop the Lords meaning was to apply the bloud of the covenant particularly unto them and to teach them sensibly that it did belong unto them This appeareth by the words that Moses used to the people when he sprinkled the bloud of their sacrifices upon them Behold saith he Exod. 24.8 the bloud of the covenant which the Lord hath made with you As if he had said the covenant is made with you this bloud whereby the Lords covenant is ratified belongeth to you So that Davids meaning here is to beg this of God that he would sprinkle the bloud of Christ upon him and as with a bunch of hysop apply it particularly unto him assure him it was shed for him and so purge him from his sins by it This was the onely way by which he hoped to receive benefit by the bloud of Christ and whereby hee looked to obtaine comfortable assurance of the pardon of his sins if the Lord would please as with a bunch of hysope to sprinkle the bloud of that sacrifice upon his heart The Doctrine then that we are to receive from hence for our instruction is this That no man can receive comfort by the bloud of Christ till it be sprinkled upon his heart and applyed to him by the spirit of God till God by his spirit do assure him that it is his that it was shed for him Two branches there bee of the Doctrine you see 1. No man can receive comfort by the bloud of Christ but hee that hath it sprinkled upon his heart and applyed unto him 2. None but the Lord himselfe by his holy spirit can apply and sprinkle the bloud of Christ upon the heart of any man and assure him that it doth belong to him For the first branch of the Doctrine I will give you three sorts and degrees of proofes First That the Lord in his word ascribeth the vertue and benefit that Gods people have by the bloud of Christ to the sprinkling of it upon them As it was in the type that David here alludeth too the Leper could not bee cleansed by the bloud of his sacrifice till it was sprinkled upon him Levit. 14.7 nor hee that had touched a dead body by the water of expiation till it was sprinkled upon him Num. 19.18 19. So speaketh the Scripture likewise of the bloud of Christ which was signified by those types it ascribeth the vertue of it and the benefit Gods people receive by it to the sprinkling of it upon them I will not trouble you with many proofes I will give you two only out of the old Testament and two out of the new The Prophet fore-telling Esa. 52.15 the benefit that the Gentiles aswell as the Iewes should receive by Christ saith he should sprinkle many nations As though he had said he should by his Gospel apply himselfe and his merits unto them and perswade them that they aswell as the Iewes had interest in them And I will sprinkle cleane water upon you Eze. 36.25 that is I will by my spirit apply unto you the bloud of my son and you shall be cleane from all your filthines and from all your idols I will cleanse you Then we shall be cleane from all our filthinesse when this bloud is once sprinkled upon us and not before And in the new Testament the Apostle Peter saith 1 Pet. 1.2 that we are elected to be saved through sanctification of the spirit unto obedience and through the sprinkling of the blood of Iesus Christ. As if hee had said None are elected unto glory but they must come to it this way they must bee sanctified by the spirit of God and made obedient to the will of God in all things and they must bee justified by the blood of Christ from all their sinnes And this our justification is thus expressed by the Apostle it is said to consist in the sprinkling of the bloud of Iesus Christ in the applying of it unto our selves and making it our owne And the bloud of Christ which is said to speake better things then the bloud of Abel that is to plead and cry for mercy unto God for us is called by the Apostle Heb. 12.24 the bloud of sprinkling that is that bloud which is sprinkled and applyed to us It is the purging of us with hysope you see the sprinkling and applying of the bloud of Christ to our owne hearts that yeeldeth us all the comfort that we have by it Secondly Christ and his bloud are oft compared in Scripture to such things as though they bee profitable and necessary yet can doe us no good unlesse they bee applyed as to a garment that must bee put on Rom. 13.14 to a healing and soveraigne salve Esa. 53.5 that must be laid to the very part that is sore to meat and drinke Iohn 6.53 that must be eaten and digested unto every part before it can nourish us Thirdly and lastly This is the maine thing that the Lord aimeth at both in his word and sacraments to apply Christ particularly unto his people As this was the forme of Gods covenant with Abraham and all his seed all the faithfull Genes 17.7 I am thy God and the God of thy seed So hath he commanded his servants in the ministery of his Gospel to make particular application of Christ and his merits to his people Speake to the heart of Ierusalem saith the Lord to his servants Esa. 40.2 and cry unto her that her warfare is accomplished that her iniquity is pardoned And so our Saviour chargeth the Apostles Mark 16.15 to preach thâ— Gospel to every creature to every man that he should send them unto And what is it to preach the Gospel unto a man but to say unto him as the Angels did unto the shepheards Luke 2.11 Vnto you is borne this day a Saviour which is Christ the Lord And as for both the Sacraments the chiefe use they were ordained for is to apply Christ particularly to every worthy receiver and to assure him of his owne speciall interest hee hath in all his merits Thus speaketh the Apostle of baptisme Galat. 3.27 As many of you as have beene baptized into Christ have put on Christ. Thus speaketh he also of the
Lords supper 1 Cor. 10.16 The cup of blessing which we blesse is it not the Communion of the blood of Christ As if he had said Is it not the making of it our owne Thus you have seene the first branch of the Doctrine confirmed to you that no man can receive comfort by the bloud of Christ but he that hath it sprinkled upon his heart and applyed unto him The second branch of it that none but the Lord himselfe can thus apply and sprinkle the bloud of Christ upon the heart of any man is also evident by the holy Scripture I will say unto them saith the Lord Hos. 2.23 thou art my people and they shall say unto me thou art my God When God shall once by his spirit say unto any soule of ours thou art mine one of my people of my redeemed ones when hee shall as with a bunch of hysop sprinkle the bloud of his son upon our heart and say to any of us as he did to his people Zac. 9.11 it is the bloud of thy covenant of the covenant which I have made with thee then shall wee have sound comfort in it and bee able with confidence to say to him againe thou art my God and to cry to him as poore weake Thomas the Apostle did Iob. 20.28 My Lord and my God till then we shall never be able to do it The spirit it selfe saith the Apostle Rom. 8.16 heareth witnesse with our spirit that we are the children of God As if he had said Though our owne spirit and conscience be never so confident in this point that wee are Gods children and Christ by his bloud hath made our peace with God this is to no purpose till Gods sanctifying spirit be in us and doth beare witnesse with our owne spirit in this point and assure us that Christ is ours we can never have sound comfort in him It is the spirit that beareth witnesse saith the Apostle 1 Ioh 5.6 because the spirit is truth As if he had said no witnesse is infallible or any thing worth in this case but the spirit of God And in this respect is the spirit of God called the comforter Ioh. 14.26 He could never be our comforter if he did not thus beare witnes with our spirits that we are Gods children that Christ is ours that his bloud was shed for us The reasons and grounds of the Doctrine are two according to the two severall branches of it First If you aske me Why can Christs bloud doe us no good unlesse it be sprinkled upon our hearts and applyed to us I answer Because reason and experience teacheth us that as the propriety a man hath in any good thing doth much increase his comfort in it And to this the holy Ghost alludeth Pro. 5.15 Drinke waters out of thine owne cistern and running waters out of thine owne well and 2 Thess. 3.12 Let them worke with quietnesse and eat their owne bread A little of a mans own is a great deale sweeter to him then a great deale that is another mans though he have some use of it so it is a great vexation and increase of misery to a man many times to see others enjoy a benefit which themselves have as much need of and can have no part in it And the greater they know the benefit to be the more are they vexed in this case Thus is it with a rebell that knoweth a pardon is granted to a great number that were every whit as unworthy of it as deep in the rebellion as himselfe and yet he can have no benefit by it And with a poore man that seeth a great dole given and multitudes releived by it and he can get nothing So is it certainly in this case the more any man knoweth of Christ and of the all sufficiency of that redemption that he hath made by his blood the greater must his torment and horror needs be when he shall find that he hath no part in it When like Tantalus he shall see there is water of life before him which others drinke of quench their deadly thirst by and he can get none of it himselfe This is that which the Apostle saith increaseth the torments of the devils themselves Iames. 7.19 The devils also beleeve and tremble They know Christ full well to bee an all-sufficient Saviour I know thee who thou art saith he Mar. 1.24 even the holy one of God But they tremble so much the more for that because they know withall that they neither have nor ever shall have any part in him Secondly If you aske me Why can none but God himselfe by his holy spirit sprinkle this bloud of his son upon our hearts I answer Because there is in every one of us an evill heart of unbeliefe as the Apostle calleth it Heb. 13 1â— and though in our peace and jolity wee thinke it is nothing to beleeve in Christ it is as easie by faith to feed upon his body and bloud in the Sacrament as it is to take and feed upon the bread and wine when our conscience shall bee once awakened we shall find our hearts not so strongly inclined to any sin as infidelity utterly unable to apply to our selves the bloud of Christ or to beleeve that God should ever love us so dearely as to give his son to dye for us Wee will bee apt then to flye from God as Adam did when his eyes were opened Gen. 3.8 And therefore the Apostle telleth us Ephe. 1.19 it is a worke of the exceeding greatnes of Gods power that any man is able to beleeve this Let us now make some use of this Doctrine unto our selves 1. For instruction 2. For exhortation 3. For comfort First This Doctrine teacheth us how to judge of popery that it is not onely a false and antichristian Doctrine that directly opposeth Christ and that in the most fundamentall point of his holy religion in the Doctrine of justification but that it is also a Doctrine of desperation and such as depriveth them that beleeve it of all true comfort in the houâ—e of death and time of distresse In which respect the holy Ghost hath most fitly resembled the teachers of it by those Locusts mentioned Rev. 9.5.10 1. They had faces like men and their Doctrine in shew hath no terror in it 2. They have the haire of women their Doctrine hath many inticements to allure men to the liking of them and to provoke unto spirituall lust and fornication 3. They have crownes of gold upon their heads they prevaile much and have great reverence and authority where they come But 4. they have tailes like unto scorpions and they have stings in their tailes saith the holy Ghost their Doctrine is such as will certainly in the end torment the conscience of them that receive it intolerably They can never have sound peace and comfort in their conscience that do beleeve it Their torment was saith the text ver 5. as the torment
bond-slaves that is to say To them that by the spirit of bondage are troubled with feares and terrours in their hearts And as he useth not to sprinkle Christs bloud upon any heart that was not first troubled with these feares and terrours so they whom he hath thus besprinkled are never perfectly freed from these doubts while they live here The flesh lusteth against the spirit as the Apostle speaketh Gal. 5.17 And they have in them a combat oft times betweene faith and infidelity The spirits indeed of just men that are translated into heaven are made perfect as the Apostle teacheth us Heb. 12.23 But the regeneration of the justest man while he is upon earth is not so perfected but that even after the spirit of God hath sprinkled the bloud of Christ upon him and given him a comfortable assurance of Gods speciall love to him in Christ yet there will be doubting and infidelity remaining in him still Yea hee is subject also oft to such spirituall desertions that he looseth the sense of his assurance and is visited ever and anon with his old feares and terrours and troubled with them againe David was so when he cryed Psal. â—2 1 that God had forsaken him And Heman was so when he complained Psal. 88.15 that by suffering these terrâ—urs he was even distracted And Paul was so when he said 2 Cor. 7.5 Without were fightings that is strong and violent oppositions of persecuters and hereticks and within were feares through the doubting and infidelity that he found in his own heart Finally the Church the deare Spouse of Christ was so more then once when Cant. 3.1 She sought him whom hee soule loved she sought him but she found him not and againe when Cant 5.6 Her beloved had with drawne himselfe shee sought him but shee could not find him Let us then make application of this and try our assurance by this first note Many men there bee that never doubted of their salvation in their lives were never acquainted with these feares and terrours that you have heard of They are and ever were most confident that God is their God they are in his favour they wonder to see many Christians so full of doubts and feares this way and are apt to conclude from thence that certainely they are hypocrites and guilty of some grosse sinnes according to that complaint of Iob 12.5 Hee that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease To such men I may fitly say of their freedome from all doubtings and feares as the Apostle speaketh to them that are free from all affliction Hebrewes 12 8. If yee bee and ever have beene without doubtings and feares whereof all are partakers thou are yee bastards and not sonnes If thy assurance of thy salvation was bred and borne with thee and thou wert never without it if it bee so perfect that thou hast no doubts no motions of infidelity this way then thou hast just cause to judge thy assurance not of Gods making it is but a counterfait assurance and a very delusion of the divell and I will apply to thee that saying of Eliphaz Iob 15.31 Let not him that is deceived trust in vanity for vanity shall be his recompence Secondly By the grounds upon which our assurance is built wee may judge whether it be sound or no. That assurance of Gods favour which the spirit of God worketh in any heart as it is wrought by the Word so it is grounded onely upon the most sure and infallible testimony of Gods holy Word The testimony that a false and erronious spirit giveth is to bee discerned from that which the spirit of God giveth by this note If they speake not according to this Word saith the Lord Esay 8.20 it is because there is no light in them Whatsoever is wrought in us by Gods spirit is agreeable to Gods Word The spirit and the Word goe alwaies together My spirit which is upon thee and my words which I have put into thy mouth saith the Lord Esa. 59.21 shall not depart out of thy mouth nor out of the mouth of thy seed So that that assurance of Gods favour that is wrought in any heart by the spirit of God is grounded upon the Word of God onely In which respect the Apostle calleth it the Word of faith Romanes 10 8 because all true faith is grounded upon it and upon it alone I trust in thy Word saith David Psalme 119.42 As if hee had said Vpon that doe I build that confidence that I have in thy mercy The Papists tell us that no man can bee sure certitudine fidei with the assurance of faith of his owne particular estate of grace Because faith must have the Word to ground it selfe upon and no particular man hath any Word of God to assure him that hee is in Christ. And indeed if this were true that they doe assume that no particular man hath any Word of God to assure him that he is in Gods favour their argument were unanswerable But blessed be God that every true Christian hath Gods expresse Word to assure him in particular that he is in the state of salvation I cannot now stand upon all those grounds that he hath in the word to build this assurance upon I will mention but foure onely First The Scripture expresly saith that whosoever hath truly repented and leadeth a new life how lewd soever he was before he shall certainly be saved If the wicked will turne from all his sinnes that he hath committed saith the Lord Ezek. 18.21 and keepe all my statutes and do that which is lawfull and right he shall surely live he shall not die Secondly the Scripture expresly speaketh that whosoever loveth the Lord obeyeth and serveth him out of love shall certainly be saved If any man love God saith the Apostle 1 Cor. 8.3 the same is knowne that is approved and beloved of him Thirdly the Scripture expresly saith that whosoever loveth the godly because they are godly shall certainly be saved Hereby we know that we are of the truth â—aith the Apostle 1 Ioh. 3.19 and shall assure our hearts before him Fourthly and lastly The Scripture expresly saith that whosoever with an humbled soule that despaireth of all helpe by any other meanes believeth and putteth his affiance in Christ alone resteth and relyeth wholly upon him shall certainly be saved Whosoever belieueth in him saith our Saviour Iohn 3.16 shall not perish but have everlasting life Two things I know are objected against this First That these are generall speeches and here is no word of God brought to assure such and such a particular of his personall estate I answer That because these speeches are so generall therefore every particular man that findeth himselfe thus qualified may assure himselfe even by the certainty of faith that he shall be saved as verily as if God should have said to him by name as once Christ
also but not els 3. Lastly the Lord himselfe will judge thee at the last day by his Word and by that onely The word that I have spoken saith our Saviour Ioâ— 12.48 the same shall judge him at the last day And therefore it standeth thee upon to judge thy selfe by that too Secondly Now alas most men though they say they be undoubtedly assured of their salvation have no ground at all in Gods Word for this assurance they boast of Nay though the Word give most expresse and direct evidence against them yet are they most confident that they shall be saved for all that Though Gods Word say expresly Psal. 119.155 Salvation is farre from the wicked for they seeke not thy statutes Yet many a one that never seeketh after Gods Statutes taketh no paines for the Word nay shunneth it all that ever he can and though he may enjoy it without any labour or charge at all will not stirre out of his doores for it nay that counteth you all arrant fooles and hypocrites that take so much paines for it as many of you do yet is this man I say as sure of his owne salvation as any of you can be Though the Scripture say expresly yea though he that must judge us all at the last day say expresly Matth. 5.37 Whatsoever is more than yea and nay the least oath that is in our ordinary communication commeth of that evill one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Divell And though the Apostle say Iam. 5.12 Above all things my brethren sweare not by any oath least ye fall into condemnation least ye be damned yet have we many a one that sweare ordinarily not by faith and troth onely but by fowler oathes a great deale that yet never doubted of their salvation but are confident Christ died for them his blood hath been sprinkled upon their hearts Though the Scripture say expresly 1 Cor. 6.9 10. Neither fornicators nor wantons nor theeves nor drunkards nor raylors nor extortioners shall inherit the kingdome of God yet where have you any in Gods Church that are more confidently assured that have lesse doubt of their salvation than these men have But let God be true saith the Apostle Rom. 3.4 and every man a lyar Thou wilt one day find that the Lords testimonies against thee are very sure as the Psalmist calleth them Psal. 93.5 and that thine owne heart hath prophesied a lie unto thee that thou mightest perish as the Lord saith of them that prophesied peace unto the Iewes Ier. 27.10 I know thou art apt to alledge that thou hast repented and that thou dost believe in Christ and therefore thou hast the Word to build thy assurance upon But because neither thy faith nor thy repentance are according to the patterne according to the Word I may say of thy confidence thou reposest therein as Bildad doth of the hope of all hypocrites Iob 8.14 Thy hope shall be cut off and thy trust shall be as the spiders webb Lecture CXXIII On Psalme 51.7 Iuly 21. 1629. THE third and last signe whereby we may judge of our assurance and discerne whether God by his holy spirit hath sprinkled upon our hearts the bloud of his sonne and certified us that it was shed for us whether that assurance we seeme to have be of God or no is to be taken from the effects that this assurance hath wrought in us It is not possible for any man that knew before his owne wretchednesse by nature to be assured by Gods spirit that God hath so dearely loved him as to send his owne sonne to shed his bloud for him but this must needes worke a great change and alteration in him It must needs kindle in his heart an unfeined love to God Faith worketh by love saith the Apostle Galat. 5 6. As if he should say It cannot be idle but it is operative and full of vertue and the hand and instrument it worketh by is love It must needes make him that hath it desirous and studious to expresse his love to God by all meanes he can and to say with David Psalme 116.12 What shall I render unto the Lord Yea the deeper sense a man hath had of his owne sinne and wretchednesse before the more will his heart be inflamed with love to God when once hee feeleth the bloud of Christ sprinkled upon his heart by Gods spirit the more studious will he be to expresse his love by any duty hee is able to performe Mary had had many sins forgiven unto her and therefore she loved much as our Saviour saith Luke 7 47. she thought no service too base too much for her to doe unto Christ who had so dearely loved her Shee waâ—hed his feet with her teares and wiped them with the haires of her head as you may see verse 38. of that chapter The Papists blaspheme our Doctrine touching this certainty a man may have of Gods favour and say it tendeth to loosenesse of life and liberty But they speake of it by heare-say as strangers doe of a thing that they never knew or had experience of in themselves For the true assurance of salvation which the spirit of God hath wrought in any heart hath that force to restraine him from loosenesse of life and to knit his heart in love and obedience to God as nothing else hath in all the world It is certainly either the want of faith and assurance of Gods love or a false and carnall assurance of it that is the true cause of all that licentiousnesse and lewdnesse that raigneth in the world But to speake distinctly yet briefly of this point you shall see the effects that true assurance will worke both in the inward and outward man First True faith whereby wee receive and apply Christ unto our selves will purifie the heart as the Apostle speaketh Actes 15.9 It will worke a thorow change and reformation even in the hidden part This difference the Apostle observeth Hebr. 9.13 74. betweene the sprinkling of the bloud of the sacrifices upon the people by the Priest under the law and the sprinkling of Christs blood upon the heart by the spirit of God that sanctifieth to the purifying of the flesh saith he that is that made a man legally in the judgement of men cleane from all outward pollutions but Christs bloud being sprinkled by the spirit of God upon any heart will purge the conscience from dead works that is from all sins which as they deserve so will they certainly bring death eternall upon all that are not purged from them this saith he will purge the conscience from dead works to serve the living God There is certainly an admirable vertue in the bloud of Christ when it is once by the spirit of God sprinkled and applyed to the heart of any man it will purge and heale it from all the corruptions that were in it before Vnto you that feare my name saith the Lord Malachi 4.2 shall the sunne of righteousnesse arise with
healing in his wings This sunne did never arise and shine upon any heart but it brought an healing vertue with it See the proofes of this in foure particulars First This will soften the heart more and make it apter to mourne for sin then any other thing is able to doe I will powre upon the house of David and upon the inhabitants of Ierusalem saith the Lord Zach. 12.10 the spirit of grace and of supplications and they shall looke upon mee whom they have pierced and they shall mourne for him as one mourneth for his only sonne As if hee had said thus When the spirit of grace hath made a man able to see that his sins pierced Christ that Christs bloud was shed for his sins this will breake his heart and make him mourne and grieve more for his sins then for any other thing in the world Secondly this will make a man more afraid to sin to offend God then any other thing is able to do The children of Israel shall returne and seek the Lord their God and David that is Christ the sonne of David their King and they shall feare the Lord and his goodnesse in the latter dayes that is in the dayes under the Gospel saith the Prophet Hos. 3.5 As though he should say When Gods people have once by seeking found the Lord their God and Christ their King know him to be their God and their King and tasted of his marvellous goodnesse and love unto them this will make them ever after more fearefull to offend him then any other thing can possibly doe Thirdly This will breed in a man a greater delight in the word and meanes of grace a greater desire and appetite unto them then any other thing is able to doe As new borne babes desire the sincere milke of the word that yee may grow thereby saith the Apostle 1 Peter 2.2 3. if so bee that yee have tasted that the Lord is gracious As if hee should have said The man that knoweth the Lord is gracious and gracious to him and that hath also tasted the sweetnesse of this assurance of Gods speciall love to himselfe must needs desire and long after Gods word as much as ever babe did after the mothers breast Fourthly and lastly This will make a man more carefull in all his wayes to please God then any other thing is able to doe I have walked in thy truth saith David Psalme 26.3 and made conscience to doe and practise what thou teachest me in thy word and he had given this for the reason of it in the beginning of the verse For thy loving kindnesse is before mine eyes As if hee should say I know and am fully assured as if I saw it with mine eyes of thy loving kindnes and speciall favour towards me and that maketh me walke in thy truth And these are the effects that the true assurance will worke in the heart and inward man But secondly It will not rest there hee that hath it cannot content himselfe with the reformation of his owne heart and life hee cannot but declare openly and professe himselfe to bee Gods servant hee cannot but put forth himselfe to doe him all the service and honour that hee is possibly able to doe 1. For profession it is to be observed that those whom Gods spirit sprinkleth the blood of Christ upon whom he setteth this marke and seale upon he setteth it not upon their hearts only but upon their fore-heads also as you may read Ezek. 9.4 Rev. 7.3 so as those among whom they live may discerne and take notice that they are Gods people When once God hath said to any mans heart by his spirit as he doth to his people Esa 43.1 I have called thee by name thou art mine that man cannot choose but say to him againe as David doth Psal. 116.16 O Lord truly I am thy servant I am thy servant Nay what he hath heard in the eare as our Saviour speaketh in another case Matth 10.27 he cannot but preach on the house tops He cannot but declare and professe himselfe openly to bee Gods servant and one of his people Thus the Prophet Esa. 44.5 bringeth in the faithfull glorying in this open profession of their homage One shall say I am the Lords another shall call himselfe by the name of Iacob and another shall subscribe with his hand unto the Lord. As if he had said Every one shall be ready upon all occasions and by all meanes to declare himselfe to be one of Gods people of his Church and houshold And 2. for that care that all such have to doe God all the honour that possibly they can in the places and callings that God hath set them in wee have three notable examples The first is of Ioshuah as hee was the master of a family Who as he was a man that had obtained this particular assurance that God was his God God had said unto him Iosh 1.15 As I was with Moses so will I be with thee I will not faile thee nor forsake thee So doth hee professe not onely that hee would be Gods servant and at his command but that his whole family should be so too As for me and mine house saith he Iosh 24 15. we will serve the Lord. The second example is of Paul a minister and preacher of the Gospel Who when he had spoken of his marvellous diligence and faithfulnes in his ministery giveth this for the reason of it 2 Cor. 5.14.15 For the love of Christ constraineth us saith he because we thus judge that one dyed for all then were all dead we were all by nature dead and damned men and that hee dyed for all that they which live should not henceforth live to themselves but unto him which dyed for them and rose againe As if hee had said I that know I was a dead and damned man and that Christ dyed for mee to save and deliver mee out of that estate hold my selfe bound to doe him all the honour and service that I can by enlarging his kingdome and know I can never doe enough for him that hath done so much for mee as hee hath done The third and last example is of David a magistrate of whose noble resolution you may read Psal 1 18.28 Thou art my God and I will praise thee saith he thou art my God and I will exalt thee As hee was confidently assured that God was his God out of the aboundance of his heart his mouth speaketh thus once and againe so was he resolutely determined to improve his power and authority to the uttermost in standing for God and advancing of his honour Let us now make some application of this and examine our selves by this third and last signe and we shall find that the assurance of their salvation that most men glory in is vaine and counterfeite such as Satan or their owne deceitfull hearts not the holy spirit of God hath wrought in them Because they are so barren
Nehemiah knew that God was his God and would remember him in goodnesse as is plaine by his prayer Neh. 13.22 because he had shewed such zeale in punishing the profanation of the Sabbath day And what shall we say then of such Magistrates as having good law and authority to punish swearing and whoring and profanation of the Sabbath have no zeale at all for the execution of such lawes but when any come to them for justice against such offences they are ready to put them off as much as is possible and to extenuate such faults and to say with Gallio Acts 18.15 I will be no judge of such matters and verse 17. Gallio cared for none of those things Certainly these men whatsoever they say have no true assurance that Christs bloud was shed for them if they had they would shew more love to God and care of his honour Lecture CXXIIII On Psalme 51.7 August 4. 1629. NOw concerning the meanes whereby we may attaine to a particular assurance of the pardon of our sins we must first understand that this is a supernaturall worke of the spirit of God and that no man is able of himselfe and by his owne endeavour in the use of any meanes whatsoever to attaine unto it It is the spirit that beareth witnesse saith the Apostle 1 Ioh. 5.6 And againe The spirit it selfe saith the Apostle Paul Rom. 8.16 beareth witnesse with our spirits that we are the sons of God Yet doth the spirit worke this assurance in the heart of man not by immediate and extraordinary inspirations and revelations but by ordinary meanes And he that shall with an honest heart use these ordinary meanes hath no cause to doubt but that the Lord will be pleased by his holy spirit to work it in him And these meanes we find are of two sorts The first are more outward and bodily the second more inward and spirituall The first are those ordinances of God and exercises of his holy religion which he hath appointed and sanctified which as they were all ordained for this end principally to bring us unto salvation and to worke in us a comfortable assurance of it so he that useth them diligently and conscionably may obtaine it by them Of them all in generall specially of all the parts of Gods solemne and publique worship it is to be observed that David professeth this to be the cause why he was so in love with it why he desired the comfort and benefit of Gods worship and ordinances more then he did any thing in the world besides why he resolved to make this his only suit unto God that he might never be deprived of them One thing saith he Ps. 27.4 have I desired of the Lord that will I seecke after that I may dwell in the house of the Lord all the daies of my life It is to be observed I say that he professeth this to be the chiefe cause why he was so highly in love with Gods house and ordinances That I may behold saith he the beauty of the Lord and visit his temple And what meaneth he by beholding the beauty of the Lord That he expoundeth himselfe in Ps. 48.9 We have thought of thy loving kindnesse O God in the midst of thy temple The loving kindnesse of God and his speciall mercy to his elect in Christ his favourable and cheerefull countenāce upon his servants that is the Lords beauty that is it that maketh him amiable to his people and that Gods people do behold they do think and meditate upon it farre more cleerly and comfortably in his house and temple in the use of his ordinances then any where els or by any other meanes in the world besides This made him in his troubles and banishment thirst and long after the sanctuary of God so as he professeth he did Psal. 63.1 Every place he lived in where he was deprived of the liberty and comfort of the sanctuary was unto him as a dry and thirsty land where no water is he could find nothing in it to refresh and satisfie the thirst of his soule And verse 2 he giveth the reason why he did so long after the sanctuary To see thy power and thy glory saith he so as I have seene thee in the sanctuary As if he had said I shall never see it so as I have seene it there And what meaneth he by the power and glory of God which he had seene in the sanctuary That he expresseth verse 3. Because thy loving kindnesse is better then life He had seene the mercy and loving kindnesse of God toward him in Christ he had obtained a more comforaable assurance and feeling of it in the Sanctuary in the use of Gods solemne worship and ordinances there then ever he did or could do in any place or by any meanes in the world besides All other places were to him as a dry and thirsty land where no water is in comparison of the sanctuary And certainely they that beleeve this to be so as David did they that know this to be so in their owne experience as he did and as many of you I doubt not have done will stand affected to Gods house and ordinances as he was will highly prize and esteeme of a sound ministery as he did will desire this above all things as he did that they may never want the benefit and comfort of it But to speake of this point distinctly I will instance in three parts of Gods worship onely for this and shew you what force there is in them to breed in the heart of Gods child the assurance of his favour to make him able to behold the beauty of the Lord and the light of his countenance The first of them is diligent and conscionable use of the Word of God both in the reading and hearing of it Two things there be which God hath spoken concerning his Word and the ministery thereof that may give a Christian good ground of hope that by a diligent and conscionable attendance upon this ordinance he may be able to attaine unto a comfortable assurance of Gods favour in Christ. The first is this That the Lord gave his Word and the ministery thereof to that end principally The maine thing that the Lord aimed at both in writing his holy Word and in sending of preachers to his Church is that he might by this meanes bring his people to the knowledge of himselfe and of his mercy in Christ. The second is this That the Lord will by his spirit accompany his Word and the ministery thereof in the hearts of his people and make it effectuall in them unto this end that he hath ordained it for For the first Of the Word in generall it is said that it was written principally for that end to breed in the hearts of Gods people sound comfort Whatsoever things were written asoretime saith the Apostle Rom. 15.4 were written for our learning that we through patience and comfort of the Scripture might have hope
These things have I spokâ—n unto you saith our Saviour Ioh. 15.11 that my joy might remaine in you and that your joy maybeful These things write we unto you saith the Apostle 1 Iob. 1.4 that your joy maybefull The spirit of God you see did indite and write the holy Scripture to this end principally to comfort his people to work in their hearts sound joy and comfort And consequently to work in them assurance of his favour For how can a man have any sound joy or comfort in him without that Therfore also it is expressely said that the Scripture was written to work this assurance in us So after the wisedome of God had spoken other things in the commendation of the Word Pro. 22. he addeth ver 19 20. That thy trust may be in the Lord I have made knowne unto thee this day even unto thee Have not I written unto thee excellent things in counsels and knowledge The excellent things that are written and made knowne to us in the Word are written and made knowne to us to this end principally that we might learne to put our trust and affiance in him and grow confident of his favour These things have I written unto you saith the Apostle 1 Ioh. 5.13 that beleeve in the name of the Son of God that ye may know ye have eternall life And if it were intended writteÌ„ for that purpose by the spirit of God certainly in it and by it this comfortable assurance may be found by Gods people if the fault be not in themselves So is this said to be the maine end for which God ordained the preaching and ministery of his Word even to work in Gods people the assurance of Gods favour Thou child shalt be called the Prophet of the highest saith Zachary of his son Iohn Luk. 1.76 77 to give knowledge of salvation unto his people by the remission of their sins So when God had promised Esa. 57.18 that he would restore comfort to Iacob and to his mourners that is to his people that had lost the comfortable assurance of his favour he telleth them in the next words ver 19 by what meanes hee would doe it even by the ministery and preaching of his Word I create the fruit of the lips peace peace to him that is far off and to him that is neere saith the Lord and I will heale him God hath promised you see to worke by the ministery of the Word uttered and applied by the lively voice of his servants which is therefore called the fruit of the lips peace peace that is abundance of peace and comfort in the hearts of his people and to heale all that anguish of heart which the doubting of his favour did worke in them before The second thing which I told you may give a Christian hope to find comfort and assurance of Gods favour by a diligent and conscionable attendance upon this Ordinance is this That the Lord hath promised that his holy Spirit shall accompany his Word in the hearts of his people When they read his Word the Spirit of God that inspired and indited it shall open and apply it unto them when his servants do teach them in the ministry thereof the Lord himselfe will by his Spirit teach and perswade them likewise This promise of God you shall find set downe Esa. 59.21 This is my covenant with them with my people and Church saith he my spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever Observe three things in this promise 1. That the Lord promiseth and to add strength to the promise it is said this is his covenant with his people and in this one Verse it is twice repeated that the Lord said this that his Word shall never depart from his Church his Church shall be the pillar and ground of truth as the Apostle calleth it 1 Tim. 3.15 Every fundamentall truth the knowledge whereof is necessary unto salvation shall abide in it for ever The true Church shall never in any age of the world be without it 2. That this word shall bee ever in the mouth of Gods people the Church shall never utterly want the Ministery of the Word it shall never want preachers and publishers of the Word 3. That the Spirit of God in the true Church shall ever goe with the Word yea with the Ministery of the Word it shall bee in the mouth of Gods servants and Ministers according to that which our Saviour promiseth to his Apostles and successours Matthew 28.20 Lâ—â— I am with you alwayes even unto the end of the world So that the humbled Christian that would faine bee assured of Gods favour in Christ and goeth to this Ordinance of God to that end that he may bee so may confidently expect to bee taught of God in it and that the Spirit the Comforter will by it sprinkle the bloud of Christ upon his heart and give him a comfortable assurance that it was shed for him according to that which the Spirit speaketh to the Church Esa. 54.13 All thy children shall be taught of the Lord and great shall bee the peace of thy children Yea the Lord hath further promised that whatsoever any of his Ministers shall speake to his people for their comfort by warrant of his Word hee will ratifie it in heaven and make it good to their soules He confirmeth the word of his servants saith the Prophet Esa. 44.26 and performeth the counsell of his messengers Verily verily I say unto you saith our Saviour Matthew 18.18 Whatsoever yee shall loose upon earth shall bee loosed in heaven Whosoever you shall assure by the warrant of my Word that their sinnes are forgiven that they are in the state of grace I will from heaven assure their hearts of it by my holy Spirit Now to make some application of this I know well the experience of these times maketh much against this The Word read and preached both is unto most men a matter of meere ceremony and formality of no more force and virtue than the ceremonies of Moses were after they were antiquated which the Apostle calleth Galat. 4.9 Weake and beggarly rudiments They cannot find that the Spirit doth accompany the Word in their reading or hearing of it but it is unto them as a dead letter they feele no life or power in it at all Yea many a good soule is apt to object I have been a constant reader and hearer of the Word a long time but can get no comfort no assurance by it To both these I answer that this fault and defect must be imputed not unto the Word but unto our owne sinnes God hath promised that his Spirit shall accompany his Word in the hearts of his people and the cause why we find them not go together is this that
set down in Psalme 6. For when hee made that Psalme it is evident that hee was in great anguish of heart by the losse of his assurance of Gods favour as appeareth by the seven first verses To recover his comfort hee falleth to servent prayer And before hee had ended his prayer hee was so filled with the assurance of Gods favour that he breaketh forth into these patheticall expressions of his joy Verse 8 9. The Lord hath heard the voice of my weeping the Lord hath heard my supplication the Lord will receive my prayer The second experiment of this in him is in Psalme 31. Where wee finde that when hee had so farre lost his assurance that hee thought as hee saith verse 22. he was quite cut off from God as a dead and rotten branch he betooke himselfe to prayer hee cryed and made many supplication unto God and had such successe in this course that hee bursteth forth into these words verse 21. Blessed be the Lord for he hath shewed me his marvellous kindnesse as in a strong city And how falleth it out then wilt thou say that I have beene so long a suiter to God for this and cannot yet obtaine it I answer thee in the words of the Apostle Iam. 4.3 Ye aske and receive not because ye aske amisse Five defects there be in thy prayer that this is to be imputed unto First Either thou prayest not fervently and earnestly for this but there are some other things that thou dost more affect and more earnestly desire then thou dost this Whereas thou shouldst seeke and desire this above all things in the world and say of it as David doth Psal. 63.3 Thy loving kindnesse is better then life A second defect in thy prayer may bee this that thou livest in some knowne sin unrepented of If thou prepare thine heart saith Zophar Iob 11 13 14 and stretch out thine hand towards him if iniquity be in thine hand put it farre away and let not wickednesse dwell in thy tabernacles Hee whose conscience telleth him he doth somewhat daily and purposeth still to doe that he ought not or somewhat he daily omitteth to doe and doth not yet resolve to doe which he ought to do can have no hope to find comfort by his prayer A third defect in thy prayer that may bee the cause why thou speedest no better may bee that thou art not humbled enough in thy prayers for this I tell thee this is a suit worth the setting of a day apart and keeping of a secret fast for Of this spirit of infidelity that possesseth thee and whereby thy poore heart is so vexed and tormented it may bee Christ hath said as once he did of another spirit Mark 9 2â— This kind can come forth by nothing but by prayer and fasting Remember what I told thee out of Levi. 23.27 Of all the dayes of thy life the day of humiliation wherin thou afflictest thy soule in prayer and fasting will prove the day of atonement betweene God and thy soule thou canst use no meanes to get assurance of thy atonement and reconciliation with God better then that A fourth defect in thy prayer that may perhaps bee the cause why thou speedest no better is this that thou prayest not in faith for this blessing Thou usest to pray out of this perswasion that thy heart telleth thee that thou must doe it God hath commanded thee to pray thy conscience will checke and smite thee if thou doe neglect it But thou dost not when thou prayest set before thy mind the promises of God Such as that is Iohn 16 22. Verily verily I say unto you Whatsoever yee shall aske the father in my name hee will give it you And that Luke 11.13 If yee beeing evill know how to give good gifts to your children how much more shall your heavenly father give the holy spirit to them that aske him And this holy spirit is the spirit of adoption that witnesseth with our spirit that wee are Gods children as the Apostle speaketh Rom. 8.16 These and those other promises we heard of before wee should thinke on when we pray and verily expect the performance of them Thus did David I prevented the dawning of the morning and cryed saith hee Psalme 119.147 I hoped in thy word As if he should say The gracious promises thou hadst made in thy word encouraged mee to it So dost not thou Thou prayest for comfortable assurance of Gods favour but thou dost not looke to obtaine it by thy prayer nay thou hadst no hope to obtaine it And so by this thy infidelity when thou prayest thou setttest up a wall of partition betweene God and thy prayer to keepe it from having any accesse unto him Let not that man thinke saith the Apostle Iames 1.7 that hee shall receive any thing of the Lord. The Lord useth to answer his people in their suites as hee did the two blind men Matthew 9.29 According to your faith bee it unto you The fift and last defect in thy prayer that may bee the cause why thou receivest no comfort by it is this that thou faintest in prayer Because thou hast so long sued to God for assurance and comfort and canst yet receive none thou hast beene weary of prayer and given it over and so hast limited the holy one of Israel as they did of whom the Prophet complaineth Psalme 78.41 whereas our Saviour hath taught us by the parable of the unrighteous judge and the widow Luke 18.1 that wee ought alwayes to pray and not to faint Blessed are all they that wait for him saith the Prophet Esa. 30.18 As if hee had said They that wait shall not loose their labour they shall certainly obtaine their suit in the end This is a blessing I tell thee worth the waiting for Many a Saint of God hath waited many yeares for this suit before they have obtained it and when they have obtained it at the last have thought themselves happy men And thus much shall serve to have beene spoken of the first sort of meanes the other we must leave till the next day Lecture CXXV On Psalme 51.7 Aug. 11. 1629. THE second sort of meanes which I call more inward and spirituall then the former are foure principally The first is care to keepe a good conscience in all things The second a diligent observation of our owne wayes The third a consideration of the experiments wee have had of Gods favour The fourth a renouncing of our selves and resting only upon the free grace of God in Christ. First Hee that would get a comfortable assurance of the favour of God in Christ and feele that the bloud of Christ is sprinkled by the spirit of God upon his heart hee that desireth to keepe and preserve in himselfe this assurance or to recover it when hee hath lost it must nourish in his heart a constant care to please God in all his wayes and a feare to offend him in any thing The worke
as the Holy Ghost witnesseth Mar. 6 5. how can I ever hope to obtaine mercy and assurance of favour from God this way To this I answer First Thou maist notwithstanding thine infidelity so long as the infidelity that is in thee raigneth not but thou discernest bewailest and strivest against it David had doubting and feare and infidelity in him when he cryed Psal. 13.1 How long wilt thou forget me O Lord For ever How long wilt thou hide thy face from me And yet even then he trusted in Gods mercy and hoped to recover assurance of his favour that way as appeareth by his words in the fift verse And when I am afraid saith he Psal. 56 â— when I am disquieted with feares and doubts of any kind I will trust in thee So Psal. 143.7 8. he professeth that when his spirit faâ—led when his spirit was overwhelmed and his heart within him was desolate as he had said before Verse 4. and consequently when he had much infidelity in him yet even then he did trust in God anâ— lifted up his soule unto him And was not the poore woman that had the bloudy issue Luke 8.47 troubled much with doubts and feares and infidelity when yet notwithstanding she did trust and looke to receive mercy and helpe through the free goodnesse of God in Christ. Secondly Though thou feele thy selfe never so unable through thy infidelity to cast thy selfe upon the free grace and mercy of God in Christ yet if thou can bewaile and be soundly humbled for thy infidelity God will make thee able to do it For he hath promised to give grace even this as well as any other to the humble Iam. 4.6 He will keep thee from sinking under and being overcome of thy infidelity And Gods people have never found him readier to shew them mercy this way that when they have felt most weakenesse and infidelity in themselves When the Apostle had been pressed out of measure above his strength as he speaketh 2 Cor. 1.8 9 and had the sentence of death in himselfe God sustained and delivered him and that for this very cause as he saith to teach us that we should not trust in our selves but in God which raiseth the dead which causeth him to professe 2 Cor. 12.10 When I am weak then am I strong He never felt Gods strength more in supporting him and keeping him from sinking under the burden of any tentation than when he found his own weaknesse and readinesse to sink most of all Now to make some application of this we shall find that many of Gods people do greatly offend in this point For they make that inherent grace which they find in themselves the onely ground of all their comfort and assurance of Gods favour while they discerne that in themselves they are quiet and comfortable when they cannot they are utterly out of hope Two evills they commit in this one against themselves another against the Lord. First resting upon that grace they find in themselves and so trusting in their owne heart they leane upon a bruised reed that may and will deceive them Their owne spirit may faile them and be overwhelmed as we have heard David complained that it was with him Psal. 143.4 7. Though that grace that is in them if ever it were in them in truth do not utterly faile yet their heart and spirit the knowledge and feeling of that grace they have may quite faile them for a time This made David say as he doth Psal. 73.26 My flesh and my heart faileth but God is the strength of my heart and my portion for ever Make God himselfe thy rock and portion the onely ground of all thy hope and comfort and he will never faile though thine own flesh and heart do Secondly In doing thus we make an idoll of that inherent grace that is in us and putting that trust in it which we should repose in the Lord alone we commit idolatry we go a whoring after our owne hearts as the Lord speaketh Num. 15.39 For no inherent grace that is in us is God but the gift of God only and therefore cannot be fully trusted in without sinne Let us therefore learne to praise God for any grace he hath wrought in us by his holy Spirit yea let us take comfort in it as in a fruit of his eternall and unchangeable love but let us not so rest upon it as to make it the onely or chiefe ground of our hope and comfort but learne to renounce our selves and all confidence in any goodnesse that is in us and with humbled soules cast our selves wholly upon the free grace and mercy of God in Christ and say with the Apostle Phil. 3.3 We are the circumcision which rejoyce in the Lord Iesus and have no confidence in the flesh Lecture CXXVII On Psalme 51.7 Septem 1. 1629. NOw the third and last use that this Doctrine serveth unto is as I said for the comfort of such of Gods people as though they feare God unfainedly and are carefull in all their wayes to please him yet complaine greatly of this that they cannot feele that the bloud of Christ is by the Spirit of God sprinkled upon their hearts they cannot attaine unto this sensible assurance of the favour of God in Christ. And though 1 I know well that in this profane and loose age few have need of this use of comfort because most men are confident enough of their salvation they are not troubled at all with any doubts or feares his way and the whole have no need of a Physician Matth. 9.12 Doctrine of humiliation and terrour were fitter for most of our hearers than Doctrine of comfort The fat and strong among Gods sheepe should be fed with judgement as the Lord speaketh Ezek. 34.16 Yea 2 I know well that some will be more likely to receive hurt than good by that which you shall now heare For Christ and the Doctrine of Gods mercy in him is a stumbling stone and rock of offence to disobedient and wicked men as the Apostle teacheth us 1 Pet. 2.8 And 3. though in handling of the meanes whereby true assurance may be obtained I have spoken much already for the comfort of such persons Yet have I two reasons why I dare not omit this use of comfort First Because I doubt not but there are some of you that heare me have present need of it And if there were but two or three such among you all I am bound in my ministery to have more respect unto them then to all the rest For to such principally are we sent to preach Hee hath sent me saith our Saviour Esa. 61 1 2. and that which hee that is the great Shepheard of the sheepe said it becommeth us all that are under him tâ— say likewise hee hath sent mee saith he to bind up the broken hearted and to comfort all that mourne in Sion Secondly Because though there be many of you that have not present need
spirit in them as well as if wee expressed it in the best words and method in the world And thus have I finished this Doctrine with all the uses that are to be made of it Lecture CXXVIII On Psalme 51.7 Septemb. 15. 1629. WE have already heard that this verse consisteth of two parts The first is an earnest petition wherein David beggeth of God to be purged and washed from his sins by the bloud of Christ and to have that sprinkled upon him and applyed to him by the spirit of God The second is the reason that moved him to beg this of God so earnestly which is taken from the fruit and benefit he knew he should receive by it and that is double 1. He knew that being thus purged he should be cleane no filthinesse should remaine upon him no sin that ever he committed should be imputed to him 2. He knew that if he were thus washed he should be whiter then the snow he should have so perfect righteousnesse imputed to him as should make him beautifull and glorious in the sight of God The petition we finished the last day and now it followeth that we do proceed to the reason of it And herein we are to observe how confidently David speaketh heere of the blessed estate of them whom God hath washed and sprinkled with the bloud of Christ yea of the blessed estate that he knew himselfe should be in so soone as God should have vouchsafed that mercy unto him notwithstanding the foulnes and odiousnesse of his sins was more then ordinary yet he knew that when once God should have washed him with and applyed to him the bloud of Christ he should have no spot of his sins remaining upon him yea he should be whiter in Gods eye then the very snow And from this point thus observed in the words of David this Doctrine doth arise for our instruction That all such as have their soules washed and sprinkled with Christs bloud that is all that truly beleeve in him are perfectly cleansed from all their sins and are as pure and white in Gods sight as any snow Now the best and plainest way I can think of for confirming this Doctrine unto you will be by answering of a doubt and Question which every one of your hearts will be apt to move against it For who is there among us all that marketh and considereth this Doctrine well that will not see cause to bee amazed at it as it is said Matth. 19.25 that the Disciples of our Saviour once were at the hearing of a certaine Doctrine that he taught Which of us will not be ready to say of this Doctrine as they did of that Who can then be saved Who then can be said to be a true beleever Is no soule washed or sprinkled with the bloud of Christ doth no man truly beleeve in him that is not so white so perfectly cleansed as he hath no filthinesse at all no one spot of sin remaining on him Who then can say hee doth truly beleeve in Christ that ever hee was washed or sprinkled with his bloud Or if others can say so surely wilt thou say I cannot say so For I know and feele there is still a great deale of filthinesse many a foule and blacke spot remaining in my soule For answer unto this we must understand that all true beleevers are cleansed and washed from their sins two waies As you shall find the Apostle teacheth us 1 Cor. 6.11 Such were some of you saith he but ye are washed but ye are sanctified but ye are justified in the name of our Lord Iesus and by the spirit of our God He speaketh this for the comfort of such as before their conversion had been guilty of those foule crimes he had spoken of in the 9. 10. verses Some of them had been idolaters some adulterers some Sodomites buggerers some theeves some drunkards some extortioners No marvell though such persons were apt oft to call in question their owne estate though they were subject to many doubts and feares in themselves And therfore two things are remarkable in this manner of speech which he useth of purpose that he might speake the more effectually to their comfort The first is his so often repeating of his words But ye are washed but ye are sanctified but ye are justified As if he had said Though some of you were guilty of such foule sins I say unto you and for your better assurance I say it to you againe and againe you are now fully acquitted of all those sinnes no one of them shall ever be laid to your charge againe The second is this that he nameth their sanctification in the first place which as the effect and fruit did in order of nature come after and their justification in the second place which as the cause and root of it did go before of purpose as I said to increase their comfort As if he should say Ye are sanctified by the spirit of our God yea and more then that for your sanctification you will be apt to say is but poore and weake ye are justified also from all these your sinnes in the name of the Lord Iesus So that you see heere that the Apostle speaketh of a twofold washing that the faithfull have received from all their sinnes 1. They are washed from their sinnes in the name of the Lord Iesus that is in Christ and through the merit of his bloud which hee calleth there justification 2. They are washed from their sinnes by the spirit of God which he calleth there sanctification Now although these two goe alwaies together Christ justifieth no man by the merit of his bloud but he sanctifieth him also by his holy spirit the Lord accounteth no man righteous by imputing Christs righteousnesse unto him but he maketh him also righteous by a righteousnesse inherent in himselfe And the surest way for a man to know himselfe to be one of those that are justified by the bloud of Christ is to find himselfe to be one of thâ—se that are sanctified by the spirit of Christ. Let no man deceive you saith the Apostle 1 Iohn 3.7 hee that doth righteousnesse is righteous even as hee is righteous As if he had said thus He that hath inherent righteousnesse and he onely is the man that is righteous by imputation he that is sanctified is justified and none but he And therefore also the Apostle calleth all them that receive benefit by Christ the sanctified ones Heb. 2.11 Both hee that sanctifieth and they that are sanctified are all of one nature And 10.14 By one offering he hath perfected for ever them that are sanctified Though this I say be so yet betweene these two kinds of washing there be foure notable differences to be observed which it is profitable for us all to be acquainted with First The cleansing from sinne that is wrought by the spirit of God in our sanctification as it is a grace inherent and a
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
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
tryall before his judgement-seat such as may fitly satisfie his justice and make our peace with him and consequently such as whereby the Law of God is fulfilled Therefore it is called the righteousnesse of God Rom. 10.3 such a righteousnesse as he requireth as will stand before him and satisfie his justice So the Apostle saith the righteousnesse of the law must be fulfilled in us before we can be justified Rom. 8.4 Now by no other righteousnesse but Christs alone the law of God was ever perfectly fulfilled none but his righteousnesse was ever able to abide the tryall at Gods judgement seate and fully to satisfie his justice And therefore the Apostle calleth the righteousnesse which is by the faith of Iesus Christ Romanes 3.22 the righteousnesse of God that is the righteousnesse of God and none but that Of Christ and none but him the Lord hath said Matthew 17.5 In him I am well pleased Hee is our peace as the Apostle calleth him Ephesians 2.14 and none but hee No righteousnesse can make our peace with God or bring peace to our owne hearts but only his Three maine objections are made against this most cleare and comfortable truth which I will briefly answer First It is against all reason and sense that a righteousnesse which is without us and none of our owne but another mans should justifie us And with what comfort and peace of conscience can any man rely upon such a righteousnesse I answer 1. It standeth with reason that that satisfaction should bee imputed unto mee which my surety hath made for my debt And Christ was our surety as the Apostle calleth him Hebrewes 7 22. 2. Adams first sinne was justly imputed by God to all his posterity though it were not their owne inherently nor actually as the Apostle teacheth Rom. 5.14 And the sinnes of all Gods Elect were imputed unto Christ though they were not his owne inherently and actually He made him to be sin for us who knew no sinne saith the Apostle 2 Corinth 5.21 And to prefigure this all the iniquities of Gods people were imputed to their sacrifice though they were not inherently his owne as wee read Leviticus 16. â—1 22. Aaron shall put all the iniquities of all the children of Israel and all their transgressions in all their sinnes upon the head of the Goat and the Goat shall beare upon him all their iniquities And why then should it seeme strange that the perfect righteousnesse of our sacrifice and surety though it be not our owne inherently should be imputed to us by the Lord and made ours Secondly It is objected How can it stand with the infinite knowledge and wisedome of God to account and esteeme them to be righteous that are inherently and indeed impious and wicked men Them that are like those painted sepulchers that our Saviour speaketh of Mat. 23.27 covered outwardly with the white robe of Christs righteousnesse but void of all inherent righteousnesse in themselves To this I answer No true beleever is void of all inherent righteousnesse though it be not so perfect as is able to justifie him in Gods sight Christ cannot be the head of an impious body But the Lord sanctifieth all such and maketh them inherently righteous by his holy spirit whom hee doth justifie and esteeme righteous by the imputation of Christs righteousnesse unto them as you have heard Thirdly and lastly It is objected But how can it stand with the justice of God of whom it is said Exod 34.7 that hee will by no meanes cleare the guilty to pronounce and account them to be perfectly righteous who doe indeed still remaine full of corruption I answer Because all their sins were imputed unto Christ their surety and he hath fully satisfied the justice of God for them The Lord saith the Prophet Esa. 53.6 hath laid upon him the iniquity of us all And thus have I finished this first use of the Doctrine and maintained it against these three foule errours that the Papists doe hold against it Now from this that you have heard these two points for conclusion of all doe necessarily follow First That every Papist that holdeth and beleeveth these errours as every one of them professeth that hee doth for they are expressly decreed in the Councell of Trent which is the rule of every Papists faith especially if hee holds them practically and with reference to his owne workes is in a most lamentable and damnable estate Because the Apostle directly affirmeth Gal. 3.10 As many as are of the workes of the law and looke to bee justified by their works and inherent righteousnesse are under the curse And 5.4 Christ is become of no effect to you whosoever of you are justified hope to bee justified by the workes of the law yee are fallen from grace ye can have no benefit at all by Christ. Secondly That the present Church of Rome cannot bee the true Church of Christ as they boast of themselves but of it may bee said as Revelat. 2 9. It is the Synagogue of Satan because it holdeth not this foundation that is to say the Doctrine of justification by Christ. And other foundation of Gods Church can no man lay saith the Apostle 1 Cor 3.11 1. They deny justification by the imputation of Christs righteousnesse yea they scorne it and call it a putative righteousnesse 2. They hold justification by inherent righteousnesse that is by the workes of the law 3. They make justification and sanctification all one and so indeed deny and shut out of Gods Church the Doctrine of justification altogether Lecture CXXXI On Psalme 51.7 Octob. 27. 1629. IT followeth now that wee doe proceed unto the second sort of uses that I told you this Doctrine serveth unto and shew you how it should worke upon our affections And there be two uses of this sort principally The first is for comfort and the second is for exhortation For the first It is not possible for any man to understand and receive and meditate seriously of this Doctrine that hee that is once purged and washed by the blood of Christ that is hee that truly beleeveth in him is not onely perfectly cleane in Gods sight from all filth and spot of sinne but whiter also then snow perfectly just and righteous before God I say it is not possible for any man to know and thinke of this but if himselfe be a true beleever he must needs take comfort in it it must needs warme and revive and glad his heart And certainely no man doth truly beleeve in Christ that taketh not comfort in this Doctrine We find in Luk. 2.25 that our Saviour is called and was ever so accounted by Gods people the consolation of Israel that is the onely ground of comfort to the Israel of God And the Angell when hee telleth the shepheards of the birth of Christ saith Luke 2.10 hee brought them glad tidings of great joy that should be to all people As if he should
speech of the Apostles unto Christ Luk. 17.5 where when they had heard our Saviour teach if a brother trespasse against us seven times in one day and what hope will you say can a man have of such a one yet upon profession of his repentance wee must forgive him and when they heard him presse this with such earnestnesse as Verse 3. he did take heed to your selves As if he should say I know well how heard and difficult a thing it is to flesh and bloud that I shall now require of you but take heed you doe so your case is wofull if you doe not this the Apostles all of them with one voice cry unto Christ Lord increase our faith As if they had said he had need have a great deale of faith that should be able to doe this and yet Lord if thou wilt be pleased to increase our faith we shall be able to doe it Why How can a mans faith helpe him in this case Surely two wayes First if a man would stirre up and exercise his faith by considering what the Lord for Christs sake hath done for him how he hath forgiven him a debt of tenne thousand talents and how apt he is still upon his repentance to forgive him though he trespasse against him more then seven times every day this will make a man able and willing to forgive his brother upon his repentance any wrongs whatsoever which are but as a debt of an hundred pence in comparison of that which God hath forgiven him and make him say to his owne heart as wee reade Matth. 18.33 the wicked servant should have said Should not I have compassion of my fellow servant even as the Lord hath had pitty on me Therefore the consideration of that which God for Christs sake hath done for us is also used by the Apostle Col. 3.13 as the strongest motive to make us willing to forgive wrongs Secondly if a man would make claime to that promise that hee being in Christ hath just title to which we finde made Esa. 11.6 9. to all the subjects of Christs kingdome The Wolfe shall dwell with the Lambe c. They shall not hurt nor destroy in all my holy mountaine The effect of which promise is this that all that belong to Christs kingdome shall have the spirit of meekenesse given unto them and though they were by nature like Wolves and Leopards and Lions and Beares and Aspes and Cockatrices that is fierce and cruell apt to doe hurt and mischiefe when once they beleeve in Christ their natures shall be quite changed all bitternesse of spirit shall be taken from them they shall have no desire to hurt to be revenged of any that have done them wrong If I say a Christian that findeth himselfe troubled with maliciousnesse and bitternesse of spirit would in humble and faithfull prayer make claime to this promise and challeng it at Gods hands doubtlesse hee might have more power over that corruption then he hath A third corruption that troubleth much the people of God is slavish feare which is indeed one of the greatest tormenters of the heart that can be Feare hath torment saith the Apostle 1 Iohn 4.18 And there is scarce any one corruption that the dearest of Gods servants are more subject to then to this slavish and distrustfull feare In which respect the Lord Esa. 35.4 calleth them such as are of a fearefull heart And upbraideth them with this as with a great sinne Esa. 51.13 Thou hast feared continually every day because of the fury of the oppressour as if hee were even ready to destroy If they heare of any troubles approaching of any practises of the enemy either at home or abroad their hearts are surprised with strange feares continually every day as if the enemy were already entred into their houses and ready to cut their throates Alas my weakenesse is such saith this poore soule as I shall never bee able to abide such a triall I shall be apt to deny God or doe any thing when such a day commeth This is too true and this is my very case will many a one of you say and I know it is my great sinne to be so fearefull as I am but how should I helpe it How may I bee able to mortifie and subdue this corruption I answer get assurance by faith that thou art reconciled to God in Christ that thy sinnes are forgiven thee and that will free thee from thy feares and make thee strong against them See an experiment of this in them that endured as great tryalls as thou shalt ever indure and felt themselves before their tryall as fearefull and weake every whit as thou art I meane them that the Apostle speaketh of Hebr. 11.33 37. Observe these foure things distinctly in that example First How great their tryals were Verse 37. They were stoned sawne asunder tempted they were slaine with the sword they wandred about in sheep-skins and goat-skins being destitute afflicted tormented Is it possible that thou canst ever be brought to greater tryals than they were Secondly How strong and resolute how void of feare they were even in this fiery tryall Vers. 35. not accepting deliverance they had deliverance and peace and freedome from all these miseries offred them upon condition that they would yeeld a little and forsake their Religion but they would not accept of it Thirdly Consider how weake and fearefull they had beene before the very time that they came to this tryall Vers. 34. Out of weakenesse they were made strong Fourthly Lastly What it was that made them thus strong Vers. 33. Through faith they attained to this strength The assurance they had of their reconciliation with God in Christ and of the forgivenesse of their sinnes was that that made them overcome their fearefulnesse and become so strong And no marvell for all the faithfull in this case have these promises of God to rest upon 1. That God will certainly have an eye to them and a care of them in the worst times that can come When he maketh inquisition for bloud saith David Psal. 9.12 when he commeth to visit a land for the murders and other horrible sinnes committed in it he remembreth them And 116.15 Precious in the sight of the Lord is the death of his Saints He maketh precious account of them The haires of their head are numbred as our Saviour speaketh Matth. 10.30 and therefore much more their lives They shall not lose their lives unlesse God shall see that will be most for his glory and their good 2. The Lord will certainly proportion their tryals to their strength and as their tryals shall increase so shall their strength increase to beare and get through with them The Lord will give strength unto his people saith the Prophet Psal. 29.11 Feare thou not for I am with thee saith the Lord Esa. 41.10 be not dismayed for I am thy God I will strengthen thee yea I will helpe thee yea I will uphold thee with the
Apostle Galat. 2.20 The life that I now live As if hee had said The reformed religious and holy life that I now live since my conversion and calling I liue by the faith of the Sonne of God that faith I have in Christ who loved me and gave himselfe for me As if he had said This faith that assureth me of that speciall interest that I have in Christ of that speciall love that Christ hath borne to mee is the onely cause of whatsoever goodnesse is in me And for the second that nothing but faith will breed true goodnesse and grace in the heart we have as plaine a proofe Hebrewes 11.5 6. Enoch had this testimony given of him that he pleased God but without faith it is impossible to please God As if he should have said A man cannot please God in any thing that he doth till he have faith till he be justified by faith and reconciled unto God through Christ. Though the habit of faith and all sanctifying graces which the Apostle 1 Iohn 3.9 calleth the seed of God be by the Spirit of God infused into the heart of man altogether and at one time yet the act and exercise of faith is the first of all and that that setteth every other grace on worke As the earth though it be made soft by those showers that fall upon it in the winter-time and bring forth some blade of the seed that is cast into it yet is it not thereby made fruitfull unto man it never yeeldeth any good and perfect fruit till it have received the sweet heat of the Sun into the bowels of it in the spring time even so is it with the heart of man It may bee and is oft softened by the judgements of God and terrours of the Law God maketh my heart soft saith Iob 23.16 and the Almighty troubleth mee Even by the trouble of his mind and terrours that God disquieted him with his heart was softened And some beginnings also of reformation and goodnesse have beene thereby wrought in it such was that confession of sinne and goodly words that God oft wrung from Pharaoh by his judgements Exodus 9.27 I have sinned the Lord is righteous and I and my people are wicked and 10.16 Hee cryeth unto Moses to this effect Good Moses forgive me and pray to the Lord for me Such was that repentance and reformation of the wicked Israelites that the Prophet speaketh on Psal. 78.34 When he slew them then they sought him and they returned and enquired early after God And such is the repentance and goodly words that many a wretched man in his sicknesse is wont to utter thus farre forth the winter-showers and stormes of Gods judgements and terrours may work upon mans heart But till Christ Iesus the Sun of righteousnesse as the Prophet calleth him Mal. 4.2 like the comfortable and quickning heat of the Sunne in the spring doe shine upon a man and bee by faith received into his heart it can never bring forth any fruit that is good indeed and acceptable unto God And the true cause why some are fruitfull in grace and goodnesse and some other though they enjoy the same or greater meanes yet no grace will grow in their hearts nor come unto any perfection is this which the Apostle giveth 2 Thes. 3.2 All men have not faith But though the Lord let this visible Sunne shine upon all men indifferently upon the reprobate as well as upon the elect he maketh his Sunne saith our Saviour Matth. 5.45 to rise on the evill and on the good yet doth he not let the Sunne of righteousnesse to shine into every heart but to his elect and peculiar people onely The Lord God is a Sunne and shield saith David Psal. 84.11 but to whom To them that walke uprightly Vnto you that feare my name saith the Lord Mal. 4.2 shall the Sun of righteousnesse arise with healing in his wings Not that their walking uprightly and fearing of his name was the cause that moved God to be as the Sun unto them but because it was a marke and note of them whom God would vouchsafe this mercy unto Now if any man shall aske me how faith commeth to be the breeder and worker and increaser of all true goodnesse in a man I answer you two wayes First By receiving Christ into his heart by making Christ his by uniting him unto Christ as nearely and as truely as the members of the body are united unto the head and as the branch is unto the vine By faith we receive Christ and make him our owne as the Evangelist teacheth us Iohn 1.12 By faith hee dwelleth in our hearts as the Apostle speaketh Ephesians 3.17 And as it is not possible but that heart in which Christ dwelleth must needs be renewed and have saving grace bred in it He that abideth in me and I in him saith our Saviour Iohn 15.5 the same bringeth forth much fruit If any man bee in Christ saith the Apostle 2 Corinthians 5.17 hee is a new creature As the living members must needs receive sense and motion from the head and the scion sap from the slocke it is ingrafted into And this is that which the Apostle teacheth 1 Corinthians 6.17 He that is joyned to the Lord is one spirit As if he had said No man can by faith receive Christ and be united unto him but he must needs together with Christ receive the Spirit of Christ also So till we be thus united unto Christ it is not possible for us to have any true goodnesse in us As the branch cannot beare fruit of it selfe saith our Saviour Iohn 15.4 except it abide in the vine no more can ye except ye abide in me And 6.53 Verily verily I say unto you except ye eat the flesh of the Sonne of man and drinke his bloud ye have no life in you I know well that this union that faith maketh betweene Christ and the soule is mysticall and such as the reason of man is not able to comprehend And so the Apostle speaketh of it This is a great mystery saith he Ephesians 5.32 But yet you see this is clearely taught us in the holy Scripture and this every faithfull soule doth in some measure feele to be true in his owne experience So soone as ever thou dost truely believe in Christ and renouncing all other confidence dost wholly rest and put thine affiance in him thou hast received Christ and made him thine owne and so soone as thou hast received him thou hast also with him received into thine heart his holy Spirit the Spirit of grace and sanctification whereby thou art made a new man Hee that hath the Sonne saith the Apostle 1 Iohn 5.12 hath life that is the life of grace here which is the beginning and pledge of that life of glory which he shall be sure to have in heaven and he that hath not the Sonne hath not life Secondly The faithfull soule by exercising and making use of his
faith 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
faith that God hath so loved him hee cannot choose but love him againe and serve him out of love and not out of feare onely Faith worketh by love saith the Apostle Galathians 5.6 As if hee had said The first and chiefe fruit that it putteth forth and whereby it sheweth that life and efficacy that is in it is this it breedeth in the heart that hath it an unfained love unto God Yea proportionable to our faith and the assurance wee have of Gods love to us will our love unto God bee Many sinnes are forgiven her saith our Saviour Luke 7.47 for shee loved much but to whom little is forgiven the same loveth but a little Certainely beloved the true cause why the most of us beare no more love to God and goodnesse then wee doe is this that either wee have no faith no assurance of Gods love to us in the pardon of our sinnes or els wee have knowne but few sinnes by our selves and have beene but a little humbled for sinne and therefore we are not much affected with the mercy and love that God hath shewed to us in the pardon of our sinnes Now for the force that is in justifying faith to quicken and enable us unto every good duty which is the second particular that I promised to speake of I might be large in the handling of it There is no good duty either towards God or man that thou findest thy selfe most backward in but if thou hadst faith to assure thee of Gods love to thee in Christ and to beleeve the promises that God hath made unto that duty and if thou wouldst also stirre up and exercise thy faith in meditating of Gods mercy and love and of those particular promises thou shouldst find thy selfe thereby made farre more able to performe that duty and to performe it in a holy and comfortable manner then thou art This is that whereby David was wont to prepare himselfe to Gods publique worship I will goe to thine house saith hee Psalme 5.7 in the multitude of thy mercies But I will instance and that briefly too but in two particular duties that is to say the hearing of the word and prayer For the first No man can heare the Word with any affection and fruit till he have faith and be thereby perswaded of Gods love to him in Christ. As new borne babes desire the sincere milke of the Word saith the Apostle 1 Pet. 2.2 3. that you may grow thereby if so bee yee have tasted that the Lord is gracious As if he should say Then and not till then you shall be able to doe it God hath made many promises to such as heare his Word Generall promises 1. Hee will ever assist this ordinance and worke with it Matthew 28.20 Goe teach all nations and loe I am with you to the end of the world 2. That hee will save the soules of his people by this ordinance Iames 1.21 Esa. 55.3 3. That by this ordinance hee will begin grace and convert the soule Psalme 19.7 4. That by this ordinance hee will increase and perfect grace where hee hath begun it Vnto you that heare shall more bee given saith our Saviour Marke 4.24 And Acts 20.32 I commend you to God and to the Word of his grace which is able to build you up And particular promises God hath also made to them that attend upon this ordinance 1. That hee will by this ordinance give them strength to overcome their strongest corruptions Even a young man may cleanse his way thereby Ps. 119.9 2. That he will by this ordinance worke peace in their consciences Esa. 57.19 How falleth it out then that many of us heare constantly and find no such thing Surely the cause is rendred Hebrewes 4.2 The Word preached did not profit them not being mixed with faith in them that heard it In our hearing wee make not use of our faith to make claime to these promises and expect the performance of them unto us Secondly For prayer Till a man have some assurance by faith of the pardon of his sinnes and of Gods favour hee can never pray aright nor with any heart and affection Romanes 10 14. How shall they call on him in whom they have not beleeved It is the spirit of grace that is the spirit of supplications Zach. 12.10 He that goeth to God must apprehend him and conceive of him as of his father Matthew 6.9 And on the other side hee that is by faith perswaded that God is his gracious father cannot choose but resort much to him in hearty prayer Galathians 4.6 O God thou art my God saith David Psalme 63.1 early will I seeke thee And 86.4 5. Vnto the Lord doe I lift up my soule for thou Lord art good and ready to forgive and plenteous in mercy to all that call upon thy name Many are the promises that God hath made unto prayer Generall promises that he will heare and answer us Esa. 30.19 Hee will be very gracious unto thee at the voice of thy cry when hee shall heare it he will answer thee And Iohn 16.23 Whatsoever ye shall aske the father in my name hee will give it unto you And particular promises 1. Deliverance from any trouble and affliction Psalme 50.15 Call upon me in the day of trouble I will deliver thee Or strength and patience to beare it Iames 1.5 If any of you lack wisdome let him aske of God and it shall be given him 2. Whatsoever spirituall grace we stand in need of Luke 11.13 Your heavenly father will give his holy spirit to them that aske him 3. Inward joy and peace of conscience Iob 33.26 Hee shall pray to God and hee will bee favourable unto him and hee shall see his face with joy Aske and ye shall receive that your joy may be full Iohn 16.24 Why then have wee no more heart to prayer Why receive wee no more good by it Surely wee doe not make use of our faith in thinking of and trusting to these promises of God when we goe to prayer and that is a maine cause of it And let not that man thinke saith the Apostle Iames 1.7 that hee shall receive any thing from the Lord. And thus have I finished those foure Motives I promised to give for the enforcing of this exhortation Lecture CXLII On Psalme 51.7 March 2. 1629. IT followeth now that we proceed unto those signes and notes that I promised to give you whereby they that have received Christ and are justified by him may be knowne And surely there is great need that we should have signes and notes given us in Gods Word whereby this may be discerned and judged of For we finde by experience of all ages that many doe verily thinke that Christ and all his merits doe belong to them who yet did never receive him nor have any title to him at all Many will say to me in that day saith our Saviour Matth. 7.22 23. Lord Lord have we not prophesied in
that none shall receive benefit by the death of Christ but such only as doe beleeve in him God so loved the world saith our Saviour himselfe Ioh. 3.16 That he gave his only begotten Sonne that whosoever beleeveth in him should not perish but have life everlasting And it is certaine that all men have not faith as the Apostle speaketh 2 Thes. 3.2 Nay it is evident that there be but very few of them that live in the Church and professe the truth that have true faith And when thy conscience shall be awakened beloved thou wilt finde that there is in thee an evill heart of unbeleefe as the Apostle calleth it Heb. 3.12 that there is no one sinne that thou art more strongly inclined to then to infidelity that though now in the time of health and peace thou thinkest it the easiest thing in the world to beleeve in Christ it is a matter of of extreame difficulty to beleeve aright Two evident reasons there are for it First All men are by nature utterly unable to beleeve There is in the bloud of Christ a fountaine opened to us by the Gospell for sinne and for uncleannesse as the Prophet speaketh Zach. 13.1 And if we could get into that fountaine if we could make use of and apply to our selves the water of that fountaine certainely it would cleanse us perfectly from all our sinnes But alas we are like unto that poore impotent man that lay at the poole of Bethesda Ioh. 5.7 he knew well enough that if he could have got into the poole so soone as the Angell had stirred the water he should have beene perfectly cured but he could not of himselfe get into the poole And so is it with every one of us by nature the fountaine of Christs bloud is able to cleanse us throughly from all our sinnes and this fountaine is by the Ministery of the Gospell opened even unto us it is not shut against any of us none of us are barred or excluded from it but though it be thus opened we cannot get into it of our selves No man can come to mee saith our Saviour Ioh. 6.44 Except my Father which hath sent me doe draw him The Lord must by his spirit change our hearts he must draw us unto Christ by his mighty and out stretched arme and make us able to beleeve in him or we shall never come unto him Yea the Apostle calleth this Eph. 1.19 a worke of the exceeding greatnesse of Gods power that any man is made able to beleeve in Christ aright And this helpe this grace God doth not vouchsafe to all he draweth not all but whom it pleaseth him The winde bloweth where it listeth saith our Saviour Ioh. 3.8 So is every one that is borne of the Spirit The Sonne quickneth whom he will saith hee Ioh. 5.21 Nay hee vouchsafeth this mercy but to few Who hath beleeved our report saith the Prophet Esaâ— 53.1 And to whom is the arme of the Lord reveiled And this is the first cause why so few doe truely beleeve The second is this that some are through Gods just judgement upon them for some former sinnes smitten of God with a supernatuall inability to beleeve Therefore they could not beleeve saith our Saviour out of the Prophet Esay Ioh. 12.39 40. because God had blinded their eyes and hardned their hearts Oh then beloved seeing there be so few in comparison that shall have any benefit by Christ it standeth us upon to take heed we be not deluded any longer with a conceit of the common interest that all men have in Christ but diligently to enquire whither wee our selves be of that small number or no whether we can finde in our selves those notes whereby Christ hath marked his owne sheepe and whereby hee will owne them for his Certainely as the Lord himselfe knoweth them that are his as the Apostle speaketh 2 Tim. 2.19 so he hath set that marke upon them as whereby themselves also may know that they are his I know my sheepe saith he Ioh. 10.14 And I am knowne of mine Wee know saith the Apostle 1 Ioh. 4.13 that we dwell in him and he in us O what a happinesse is this to a Christian to be sure of this And on the other side what sound comfort can a man have in life or death if he be not sure of this Alas the more confident that any man is of his interest in Christ the more wofull will his case bee if when hee shall appeare before Christ Christ will not owne him because he findeth not his marke upon him or if when his owne conscience shall be awakned he shall looke and search for Christs marke upon himselfe and cannot be able to finde it When Christ shall say to them that were confidently perswaded that they had great interest in him I tell you I know you not whence you are depart from me as we read Luke 13.27 28. he will one day say to many such persons there shall bee weeping and gnashing of teeth saith our Saviour If you aske mee What marke is that Christ useth to brand his sheepe withall whereby he will owne them and whereby themselves may know that they are his I answer It is his holy Spirit which he giveth to all that truly believe in him He that is joyned to the Lord saith the Apostle 1 Corinth 6.17 is one spirit As if he had said He hath in him the very same spirit that is in Christ. If any man have not the spirit of Christ saith the Apostle Romans 8.9 hee is none of his Therefore also is the holy Spirit called the Lords seale that he setteth upon his and whereby he doth use to marke them After ye believed in Christ saith the Apostle Ephes. 1.13 ye were sealed with the holy Spirit of promise When once a man findeth that he hath this seale this marke upon him he may confidently and comfortably conclude that certainely he is Christs and Christ is his and till then hee can never know it Hereby wee know saith the Apostle 1 Iohn 3.24 that he abideth in us by the spirit which he hath given us and 4.13 Hereby we know that we dwell in him and he in us because he hath given us of his spirit But may not this marke be counterfeited will you say May not a man easily mistake and be deceived in this and thinke he hath the Spirit of Christ when he hath it not indeed I answer Yes that hee may or els wee should not bee so oft and so earnestly charged as we are 2 Corinth 13.5 to examine our selves to prove our owne selves and Galat. 6.4 Let every man prove his owne worke But yet by the fruits and effects of the Spirit that he findeth in himselfe the true believer may certainely know that the Spirit of Christ doth dwell in him indeed I have oâ—t had occasion heretofore to speake of sundry fruits of faith and effects of the Spirit whereby he that is in Christ and hath
true Religion is a sure argument that he hath indeed the Spirit of Christ and that that may give him great comfort in his estate Lecture CXLV On Psalme 51.7 August 16. 1631. IT followeth now that we proceed to the reasons and grounds of this point shew you why it must needs be so that he that hath the Spirit of Christ is constant in his religion he cannot be like the reed shaken with the wind variable and wavering in his religion nor apt to be drawn away by any means from the truth that he hath learned and received from the Word of God Two evident reasons there be for this 1. The Spirit of Christ wheresoever it dwels will teach and perswade the conscience effectually in the truth of God 2. He that is taught his religion by the Spirit of God will certainly be constant in it The first reason because it is of great importance and concernes the maine ground of that certainty that any of Gods people have in their faith and religion I will distinctly and plainely for the helpe of your understanding and memory declare and confirme unto you in six severall propositions and then I will answer the maine objection that is made against it First the Lord hath promised that he will by his holy Spirit instruct and teach his people in the way to life See this promise Ioh. 14.26 The comforter which is the Holy Ghost saith our blessed Saviour whom my father will send in my name through my merit and mediation he shall teach you all things All things he meanes that are necessary unto your salvation for you to know and to be perswaded of And if any man shall say as the Papist doth tush this promise was made to the Apostles onely who represented the whole Church of Christ and that therefore from hence it may be well concluded indeed that to the whole representative Church in a generall Councell lawfully assembled the Spirit is promised to teach and guide them infallibly in all things but can every private man or woman conclude from hence that the Spirit of God will teach them all things I answer That though these words were spoken to the Apostles onely for they were spoken in that Sermon our Saviour made at his last Supper where none were present but they yet doth it not follow from thence that they were spoken of the Apostles onely as not concerning any other but them for there were many things spoken in that Sermon that do undoubtedly concerne all the faithfull as much as them viz. that which is in Chap. 13.34 â—5 14.21 23 24. 15.1 10. 16.23 24. But for further answer unto this I add this second proposition That the promise is made not unto the Apostles and Teachers of the Church onely but unto all the faithfull All thy children saith the Lord to his Church to his Catholique Church the whole company of his elect and called ones Esa. 54.13 all thy children shall be taught of the Lord. And our Saviour citing this place Iohn 6.45 delivers the promise in these generall termes It is written in the Prophets saith he and they shall be all taught of God He is then no member of the Catholike Church out of which as out of Noahs Ark there can be no salvation hee is none of Gods elect that in the matters of his religion hath no other teacher then man that is not therein taught of God and instructed by his holy spirit Ye have an unction saith the Apostle in his generall Epistle that he wrote to all the faithfull 1 Iohn 2.20 Yea even to such among them as verse 18. he calls little children the weakest and meanest of all the faithfull ye have an unction from that holy one saith he even unto them and know all things that is ye have received from Christ the Holy Ghost the Comforter and hee hath taught you and instructed you in all things that are necessary to the salvation of your soules for you to know and to be instructed in Thirdly Of all the workes of the spirit of God in the soule of man this is the first and principall to inlighten the mind and to give a man a good understanding and judgement in those things that concerne his salvation As light was the first of all Gods workes in the Creation of the world Gen. 1.3 so is it also in the new creation Be ye transformed saith the Apostle Romanes 12. â— by the renewing of your mind So soone as a man is transformed and hath that blessed change wrought in him his minde will bee renewed and his judgement cleered in spirituall things When their heart turneth unto the Lord saith hee 2 Cor. 3 16. so soone as a man is once converted by the spirit of God the vaile that darkned the understanding and kept a man from seeing and discerning the things of God shall bee taken away That man whom Gods spirit hath not enlightned to see the truth in some comfortable measure in the matter of religion that is ignorant therein or hath no knowledge but such as he hath received by tradition from men had never any other teacher then man holds nothing in religion but humanafide upon that credit that hee gives unto man it is the religion of the time of the state and countrey hee lives in it is that which he knowes many learned and good men doe teach and hold and therefore hee holdeth and professeth it but he was never inwardly and firmely perswaded in his conscience of these things that man certainely never had the spirit of Christ It cannot be idle wheresoever it is it will be working and if it have not renewed thy mind and judgement if it have not taught instructed thee which is the right way to heaven which is the true religion it never had any work in thy heart at all thou hast certainely no one work of saving and sanctifying grace wrought in thy soule Fourthly The knowledge that this heavenly teacher worketh in us is a cleare and certaine knowledge And even as Gods people when the spirit of God spake unto them in visions and dreames and other extraordinary revelations were undoubtedly certaine of that that he revealed unto them they needed not the testimony of the Church to assure them that it was indeed the will of God that was so revealed unto them If Abraham had not beene undoubtedly certaine of that he would never have beene so ready as hee was Gen. 22.2 3. to sacrifice his own sonne Neither would Ioseph being a just man have taken Mary his wife after she was found with child as he did Matth. 1.20 24. nor would he have taken her and our blessed Lord immediatly after he arose by night and have fled into Egypt as he did Mat. 2.13 14. if hee had not been certainely assured that that was the will of God that was so revealed to him the spirit spake expresly in those cases as the Apostle teacheth us 1 Tim. 4.1 So
doth the spirit of God also in his ordinary manner of teaching the heart of man by the holy Scriptures which the Apostle 2 Pet. 1.19 calleth a more sure word of prophesy then any of those extraordinary revelations were speake so expresly as the people of God that have beene taught by him have beene so certaine of the truth that they have beene willing to seale it even with their dearest bloud So the Evangelist saith Luke 1.1 that all the parts of the Gospell all the articles of our faith were most surely beleeued among the faithfull And Peter saith of himselfe and the rest of the elect Apostles Ioh. 6.69 We beleeve and are sure that thou art that Christ the sonne of the living God And our Saviour saith of them all Ioh. 17.8 that they knew surely that be came out from God and beleeved that God did send him The people of God by the teaching of the holy spirit do attaine you see not unto a probable opinion onely but to an undoubted certainty of knowledge and faith And from this certainty hath growne that marvellous courage and comfort that the holy Martyrs have expressed in all their sufferings They were â—laine for the Word of God saith the Apostle Revel 6.9 and â—or the testimony which they held They did professe and give testimony to the truth of God which they had learned in his Word and they did hold fast this their testimony and would not by any meanes be drawne from it and therefore they were slaine If a man have no certainty in the matters of religion but is wavering and unsetled in it certainely he was never yet taught of God Fiftly No man can attaine to this undoubted certainty in religion by any other meanes but by the teaching of the spirit of God Though a man be a constant hearer of the most excellent teacher and enjoy all other the best meanes of knowledge that are upon earth yet shall he never bee able to attaine to a cleare and certaine knowledge in the matters of his salvation till the spirit of God doe teach and instruct him When Peter had made this confession of his faith Matth. 16.16 Thou art Christ the sonne of the living God Iesus answered and said unto him verse 17. Blessed art thou Simon Bar-jona for flesh and bloud hath not revealed it unto thee but my father which is in heaven Marke two things in this speech of our blessed Saviour 1. That till a man be taught of God he can never understand and know no not thus much 2. That he is a blessed and happy man that can find in himselfe that hee is taught of God Why but may you say May not flesh and bloud reveale so much to a man May not a naturall man be perswaded of this that Iesus is Christ the sonne of the living God I answer that he may say so and he may thinke so and he may in some sort know it to be so and be able to prove it to be so but he cannot be fully perswaded of this article he cannot beleeve it with all his heart as Philip speaketh Acts 8.37 till God by his holy spirit have revealed it unto him and perswaded his heart of it No man can say that Iesus is the Lord saith the Apostle 1 Cor. 12.3 but by the Holy Ghost As if he had said He cannot say and professe it from the full perswasion of his heart till the Holy Ghost hath taught it him that hee is so indeed No man can have a cleare and certaine perswasion in matters of religion but onely he that hath the spirit of sanctification and is instructed and guided by it Certainely saith Elihu Iob 32.8 there is a spirit in man and the inspiration of the almighty giveth them understanding There bee many arguments whereby a man may bee convinced and forced to acknowledge that the holy Scripture is undoubtedly the Word of God 1. The marvellous consent of all the holy Writers that penned it 2. The certaine fulfilling of all the Prophesyes contained in it 3. The strange miracles that have confirmed it 4. The admirable providence of God in preserving of it 5. The testimony that the Church and Saints of God in all ages have given unto it 6. The divine and supernaturall doctrine contained in it But none of all these arguments can undoubtedly perswade the heart certitudine fidei that the holy Scripture or any doctrine contained in it is the Word of God till we be taught it of God till the holy spirit of God have inwardly certified and assured us of it Therefore is this knowledge this cleare and certaine knowledge in matters of faith and religion called Pro 30.3 the knowledge of the holy and 9.10 The knowledge of the holy is understanding A carnall man by his naturall parts and by the helpe of learning of hearing of study and conference may know much in religion and teach it also excellently and maintaine it strongly against any adversary but this cleare and certaine knowledge this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that carryeth with it as with full saile the whole man to the love and obedience of it that makes a man able and willing to suffer and die for the truth can no man have till the holy spirit of God have sanctified his heart and perswaded him in the truth Sixtly and lastly Proportionable to the measure of the spirit of grace and sanctification that any faithfull man hath received shall the measure of his knowledge and certainty be in the matters of his faith and religion He that is spirituall saith the Apostle 1 Cor. 2.15 by whom though he oppose him to the naturall man he meanes not every one that hath the spirit and is regenerate but him that hath the spirit in a greater measure then many other of the regenerate have as appeares by the opposition he makes Chap. 3 1. betweene them that are spirituall and them that are â—aâ—es in Christ. He that is spirituall saith he judgeth all things that is to say is not only certaine of the truth that himselfe holdeth but can judge and clearely discerne and reject any errour that is held by other men yet he himselfe is judged of no man As if he had said He is so certainely assured of the truth that hee holdeth that the contrary judgement of other men whatsoever they bee cannot over-sway him or cause him to stagger Grow in grace saith the Apostle 2 Peter 3.18 and in the knowledge of our Lord and Saviour Iesus Christ. The holyer and more spirituall a man is the more hee growes in grace in the feare of God in sorrow for sinne and hatred of it and in the love of goodnesse the better and with the more certainty of assurance shall hee know the mystery of Christ the clearer and more certaine assurance shall hee have in spirituall things And thus having opened and confirmed this first reason of the Doctrine I come to answer a maine objection which the Papist
doth make and which may rise in your mindes against it And indeed if it were an objection of Papists onely I would never trouble you or my selfe about it But wee are all by nature ranke Papists in this and in many other points of religion and I know this first reason will seeme strange and absurd to many of you and that you will be ready to say what Shall every man in the matter of religion rest upon the instruction and perswasion hee hath from his owne private spirit This fond conceit saith the Papist hath already and still must needs bring into the Church an infinite variety of opinions in religion Quot capitatot sensus so many men so many mindes and opinions there must needs bee in religion if every ones private spirit bee supreame judge and determiner what is truth in the matter of religion Is it not a farre surer way for all men to depend and rest upon the Doctrine and instruction of the Church according to the ordinance of God then upon that which their owne private spirit teacheth them Aske the priests concerning the law saith the Lord Hag. 2.11 and againe The priests lips shall keepe knowledge saith the Prophet Mal. 2.7 and the people should seeke the law at his mouth Now unto this I have Foure things to answer First That though this Doctrine that every true beleever hath the spirit of God and that the spirit of God will teach him bee strange and ridiculous to such as are sensuall not having the spirit as the Apostle speaketh of some Iude 19. and indeed to every naturall man yet to the regenerate man it is not so The spirit of truth saith our Saviour Iohn 14.17 the world cannot receive because it seeth him not neither knoweth him but ye know him for hee dwelleth in you and shall bee in you Every true beleever every true Christian hath the spirit of God and knowes and finds in himselfe that hee hath it Because ye are sonnes saith the Apostle Galathians 4.6 God hath sent forth the spirit of his sonne into your hearts crying Abba father Hee could not pray els nor cry Abba father unto God And he that hath it not let him scoffe and â—lout at it never so much is in a wofull case certainely and will find it to be so one day He that hath not the spirit of Christ is none of his saith the Apostle Rom. 8.9 Secondly The spirit that every faithfull man hath to teach and instruct him is not his owne private spirit as they scornefully and blasphemously call it for 1 it is the spirit of God even the same that first indited the holy Scriptures and inspired the holy Prophets and Apostles in the writing of them and is therefore best able to instruct and teach us in the true meaning of them Wee have received saith the Apostle â— Cor. 2.12 not the spirit of the world but the spirit which is of God that wee might know the things which are freely given us of God And 2 besides it is not mans private spirit because it is one and the same in all the faithfull throughout the world and teacheth them all one and the same thing By one spirit saith the Apostle 1 Cor. 12.13 wee are all baptized into one body whether we be Iewes or Gentiles bond or free and have beene all made to drinke into one spirit As if hee should have said As all the faithfull throughout the world enjoy the same outward Sacraments so is the inward grace that is sealed thereby one and the same in all the faithfull throughout the world and teacheth them all one and the same thing So that this teaching that every true beleever hath and must have from the spirit is no cause of the diversity of opinions that is in the world no no it is the following and hearkning unto our own naturall and carnall spirits that is the true cause of that if we were all taught by the spirit of God we should agree better in opinion then we do Yea it is one and the same spirit that is in all the faithfull that are now living that it was in all the faithfull in old time and teacheth us now no other thing then it did teach all the faithfull from the beginning of the world So the Apostle alluding unto David and to the faithfull in his time saith 2 Cor. 4.13 We having the same spirit of faith according as it is written I beleeved and therefore have I spoken we also beleeve and therefore speake Thirdly Wee doe not say that that teaching and perswasion which every faithfull man receiveth inwardly in his owne heart from the spirit of God is the supreame judge and determiner what is true and what erroneous in the matters of faith and religion from which no appeale is to bee made for all hereticks and selfe-conceited persons will bee apt to pretend that but wee have a certaine rule given us whereby that which the spirit of God teacheth a man inwardly may be knowne and discerned from all opinions and motions that come from a false and fantasticall spirit and that is the written Word of God That Doctrine that is consonant to the Word is of the spirits teaching that that swerves from the Word comes certainely from a false and erroneous spirit By this rule we must judge of the spirit that is in other men Beloved beleeve not every spirit saith the Apostle 1 Iohn 4.1 but try the spirits whether they bee of God But how shall wee try whether the Doctrine that our teachers bring us bee such as they received and learned of Gods spirit or no Why wee must try it by this rule To the law and to the testimony saith the Prophet Esa. 8.20 if they speake not according to this Word it is because they have no light in them As if hee should have said they were never taught of God And this is also the rule whereby wee must try every opinion in religion that wee hold every motion and inclination that wee find in our hearts whether it bee of the spirit of God yea or no the spirit never disagreeth from the Word Behold saith the wisdome of God Proverbes 1.23 I will powre out my spirit unto you I will make knowne my words unto you And Esa. 59.21 This is my covenant with them saith the Lord my spirit that is upon thee and my word which I have put in thy mouth The spirit and the Word goe alwaies together Fourthly and lastly The spirit of God useth to teach the conscience by the ministery of the Word that is in the Church of God and not either by immediate inspirations and enthusiasmes or by any other outward meanes ordinarily but by this onely And by this also a man may judge whether that that hee holds in religion bee of the spirits teaching yea or no. Whether the good things that seeme to bee in him were wrought by the spirit of God that is if hee have learned and
received them by the ministery of the Church and preaching of the Word Therefore the Apostle calls the ministery of the Gospell 2 Cor. 3.8 the ministration of the spirit As if hee had said The meanes whereby the Lord conveyes his spirit into the heart of man and whereby the spirit worketh grace in mans heart is the ministery of the Word Received ye the spirit saith he Galathians 3.2 by the workes of the law or by the hearing of faith that is the Doctrine of faith preached So speaking of faith the greatest worke of the spirit he saith Rom. 10.17 faith comes by hearing Therefore when our Saviour had said Iohn 6.45 It is written in the Prophets they shall bee all taught of God hee addeth immediatly every man therefore that hath heard and learned of the father commeth unto me As if he had said The father teacheth no man ordinarily but in and by the hearing of his Word preached Therefore when the Lord makes that gracious promise to every faithfull man that hee will by his spirit plainely teach and direct him which way to take even then when he is in most danger to be mislead and seduced Esa. 30.21 Thine eares shall heare a word behind thee saying this not that but this is the way walke yee in it continue goe on in it leave it not when thou turnest unto the right hand and when thou turnest unto the left As if he should have said When thou shalt be in danger to be seduced and drawne out of the right way even then my spirit shall resolve and confirme thee in the truth and keepe thee in it I say when the Lord doth promise thus plainely and particularly to teach and guide his people aright by his spirit even in controverted truthes you shall find in the former verse 20. how and by what meanes the spirit will thus teach and guide his people Thy teachers saith he shall not bee removed into a corner any more but thine eyes shall see thy teachers and then followeth and thine eares shall heare a word behind thee As if hee should say I will accompany the ministery of my Word with the efficacy and operation of my spirit and by the ministery of thy teachers my spirit shall instruct and guide thee in the right way And thus you see the first reason of the Doctrine opened and confirmed unto you that the spirit of God wheresoever hee dwells will teach and perswade the heart in the truth of religion The second reason of it is this That when once a man is taught of God and instructed by his spirit in the truth hee will certainely cleave unto it and hold fast whatsoever hee hath learned of that heavenly teacher Teach mee O Lord saith David Psalme 119.33 the way of thy statutes that is that way unto life and salvation which thou hast in thy Word prescribed a plaine periphrasis of the true religion of God and I shall keepe it unto the end As if hee had said I shall never fall nor bee drawne away from it when once thou hast by thy spirit instructed and resolved me in it And verse 102. I have not departed from thy judgements saith he but have beene constant in thy truth for thou hast taught mee So saith the Apostle also of all that are taught of God 1 Iohn 2.27 The same anointing saith hee the spirit of God hee meanes teacheth you of all things of all things that are necessary for you to know and it is truth and is no lie this teaching of the spirit is cleare certaine and even as it hath taught you ye shall abide in him As if he should say Ye shall abide in Christ and in the profession of every truth of his because ye have beene taught by his holy spirit And thus have I shewed you the reasons and grounds of this point that he that hath the spirit of Christ will be constant in the Religion of Christ and firmly cleave unto the truth of God Lecture CXLVI On Psalme 51.7 Aug. 30. 1631. IT followeth now that we proceede to make some application of it unto our selves For seeing as wee have heard the Spirit of God wheresoever it dwels will teach and resolve the heart in the truth of Religion and he that is thus taught of God cannot but be constant in the truth seeing the Lord makes so great account of them that cleave to his truth and the faithfull themselves have found such comfort in this when they have beene in great distresse wee are therefore to be exhorted that every one of us would labour by this note to approve our selves to have the Spirit of Christ and so to be his even by our resolution and constancy in our Religion and cleaving fast unto the truth of God which we have received and doe make profession of This is an exhortation which we shall finde much pressed upon Gods people by the Holy Ghost specially in the New Testament Watch yee take heed unto your selves saith the Apostle 1 Cor. 16.13 stand fast in the faith in the Doctrine of faith quit yee like men in withstanding manfully all such as would seduce you bee strong and resolute in the truth Observe his earnestnesse in the many words he useth So Phil. 4.1 Stand fast in the Lord in the faith and Doctrine of Christ my dearely beloved And 2 Thes. 2.15 Therefore brethren saith hee sland fast and hold the traditions the doctrines delivered unto you which you have beene taught whether by word by lively voice in the Ministery of the word preached which you heare or by our Epistle or by the holy Scripture which yee reade And againe Heb. 4.14 Let us hold fast our proâ—ession saith he And againe Heb. 10.23 Let us hold fast the profession of our faith without wavering Remember how thou hast received and heard saith our Saviour Revel 3.3 and hold fast And if the people of God then had such need to have this exhortation pressed upon them while the Apostles themselves lived by whom they had beene taught and confirmed in the truth with farre more evidence and demonstration of the spirit and of power as the Apostle speaketh 1 Cor. 2.4 then is it to bee found in the Ministery of any of Gods servants now how much more necessary is this exhortation for us all in these dayes No not so will you say For those were dayes of bloudy persecution and of a fiery tryall The Magistrate was a mortall enemy to Christ and his Gospell and the Iewes every where incensed him against it but we thankes be to God live under a Christian Magistrate and in dayes of great peace we have peace at home and peace abroad To this I answer that though we through the great mercy of God doe enjoy the Gospell in great peace and have it also maintained and countenanced by publike authority and though the religious disposition of our gracious King who hath both heretofore and of late so fully declared
15. did me much evill the Lord reward him according to his works of whom he thou aware also for he hath greatly withstood our words And what was the cause of his falling thus fearfully That the Apostle hath told us he forsook a good conscience He gave liberty to himself to sinne against his conscience to live in some knowne sinne Corruption in manners will breed corruption in judgement A man that hath once knowne and professed the truth is seldome knowne to fall into Popery or any other heresie till he had first forsaken a good conscience and by living in knowne sinnes provoked God to give him over thus farre So among other judgements this is one whereby God threatneth to punish the disobedience of his people Deut. 28.36 Thou shalt serve other gods of wood and of stone thou shalt become a grosse and senslesse idolater And the Apostle speaking of them that in this last age should be drawne unto Popery 2 Thes. 2. he speakes of it Vers. 11. as of a fearefull judgement of God upon men for some sinnes they had beene guilty of For the cause saith he God shall send them strong delusiâ—â—s that they should believe a lie They shall be strongly deluded How By the learning or holinesse or miracles of their Priests No but by the most just hand and curse of God upon them God shall send them strong delusions that there shall be no errour in Popery so grosse no lie so palpable but they shall verily and undoubtedly believe it Marvell not then at their confidence For this cause saith the Apostle For what cause What is the sinne 〈◊〉 provokes God to plague men in this manner He nameth two one in Vers. 10 because they received not the love of the truth that they might be saved the second Vers. 12. because they tooke pleasure in unrighteousnesse To conclude then this second direction what hope can there be that many common Protestants though they be willing to heare and make profession of the truth should ever be able to continue constant in the truth in the time of tryall but that they will be apt to turne Papists blasphemers and persecutors of the truth when a time of tryall shall come seeing 1 they beare no love to the truth at all take no delight in it love every trifle and vanity better than it 2 they give liberty to themselves to live in knowne sinnes and take pleasure therein 3 they content themselves with a forme of godlinsse as the Apostle speaketh 2 Tim. 3.5 but deny and renounce the power of it and hate it mortally wheresoever they see it casting the most odious aspersious upon it Lecture CXLIX On Psalme 51.7 Nouem 1. 1631. IT followeth now that we proceed unto the third Direction and that is this He that would preserve himselfe from falling quite away from the truth and forsaking his religion must take heed of declining from or forsaking of the least truth he must not give himselfe liberty to shrink and fall from the least truth that God hath revealed unto him and wherein his conscience hath beene convinced that it is indeed a truth of God Two things there be whereby men do falsly warrant themselves to take this liberty and they be both of them certaine and undeniable truths First That there be many good and worthy men that see not nor make any reckoning of such truths as themselves have been convinced in And indeed a man may bee a right good man and indued with a great measure of saving grace and yet he cannot see nor be perswaded of some truths that God hath taught us in his holy Word but his judgement is erroneous and unsound in some points yea though he hath had great meanes to informe him in the truth yet he cannot see it And that therefore difference in judgement in some things which cannot be without errour on the one side should not alienate the hearts of brethren one from another as I shewed you in my last lecture but two out of Rom. 14 1-6 Secondly That on the other side there be many in whom no life nor power of godlinesse can be discerned that busie themselves altogether and glory in these points And indeed it is an ill signe in any and a shrewd note of an hypocrite to busie his braines about truths of lesâ—e moment with neglect of greater when a man shall seeke to be expert and cunning in those truths which concerne the ceremonies and discipline of the Church and be stiffe in the holding and maintaining of them and yet be ignorant and void of all desire to learne the doctrine of faith and repentance of mortification and newnesse of life the meaning of the ten commandements and articles of our faith of the Lords Prayer and doctrine of the Sacraments For such persons are doubtlesse under that wo that Christ denounceth Mat. 23.24 against them that straine at a gnat and swallow a camell But though these two things I say be so yet for a man to be wilfully ignorant of the truth of God in any thing wherein he is pleased to reveale his will unto us in his holy Word or to forsake it when he hath once beene convinced of it out of this conceit that it is but a small matter a trifle a man may be saved though he never know nor hold such a truth is a very dangerous sinne Observe I pray you the proofe of this in three points First Though some truths of God be comparatively greater than others as our Saviour saith Mat. 23.23 some matters of the Law and Word of God are weightier than others yet is not any one truth of God to be accounted small or of little or no moment even of those points of the law which he cals but gnats in comparison of others our Saviour saith Mat. 23.23 these ought ye to have done and not to leave the other undone even those small things ought not to be neglected ought not to be left undone I have written to them saith the Lord Hos. 8.12 the great things of my Law They are all great things that God hath written and revealed to us in his holy Word All the truths of God which the Apostles when the Spirit fell upon them in cloven tongues like fire did utter and teach are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2 11. Magnalia Dei the great things of God Yea the least truth of God that he hath revealed in his Word is to be esteemed of greater moment and weight than heaven and earth and all the creatures contained in them It is easier for heaven and earth to passe saith our Saviour Luk. 16.17 than that one title of the law should faile It is therefore a great contempt done unto Gods Word to think so lightly of any thing he hath taught us in it as if it were not worth the knowing or not worth the holding and sticking to when we do know it When David hath professed his high esteeme of Gods Word
judgement or practise Give thy strength unto thy servant saith David Psal. 86.16 and 119.117 Hold thou me up and I shall be safe So Cornelius when his mind was much perplexed and troubled with the great difference of opinion and doctrine which he found among the teachers in his time took this course to settle himselfe in the truth hee gave himselfe much to fasting and prayer as you may read Acts 10.30 31. Yea see what confidence and boldnesse they have used in their prayers in this case You heard even now out of Cant. 1.7 how familiarly and boldly the Spouse of Christ finding her selfe to be in danger to be seduced expostulateth with him and teacheth us by her example that we may and should doe so in the like case O thou whom my soule loveth saith she why should I be as one that turneth aside by the flockes of thy companions As if shee had said Why shouldst thou suffer me to be mislead by any false teacher or seducer whatsoever The like familiar expostulation you shall find David using in this case Psalme 56.13 Thou hast delivered my soule from death wilt not thou deliver my feet from falling that I may walke before God in the light of the living As if hee should say Thou hast redeemed me and effectually called mee and justified and sanctified mee in some measure and wilt not thou keepe mee from falling from thy truth into any damnable errour And thus have I finished that which I have to say touching this second fruit and effect whereby a man may know himselfe to have the spirit of Christ that is Constancy in the true religion of Christ. Lecture CL. On Psalme 51.7 Novemb. 15. 1631. IT followeth now that wee proceed to the third principall effect and fruit whereby a man may know that he hath the spirit of Christ. The point then that we have now to handle is this Hee that hath indeed the spirit of Christ in him and is in the state of grace will take to heart the cause of God and of his holy religion nay he cannot choose but doe so I will give you both the explication and the proofe of the point together that is I will both shew you what it is to take to heart the cause of God and religion and also prove that he that hath the spirit of Christ in him cannot choose but doe it And this I will doe first generally and then more particularly And my generall proofes shall be an introduction unto the particulars In my generall proofes I will observe three degrees First then he that hath the spirit of Christ in him cannot choose but love the Lord unfeignedly yea love him above all other things even better then his owne selfe This is made the summe of the first Table of all the duty and worship we owe unto God Mar. 12.30 Thou shalt love the Lord thy God c. If any man come to me saith our Saviour Luk. 14.26 and â—ate not that is love not lesse then me as it is to be interpreted out of Mat. 10.37 his father and mother and wife and children and brethren and sisters yea and his owne life also hee cannot be my Disciple He cannot be in the state of grace he cannot have the spirit of Christ that doth not thus love the Lord. And on the other side he that can find in himselfe that he doth thus love the Lord though he have otherwise many defects in himselfe may be assured that he is in the state of grace that he hath the spirit of Christ in him If any man love God 1 Cor. 8.3 the same is knowne of him hee is approved and beloved of God Therefore when Christ would comfort Peter after his grievous fall he examineth him thrice and by his examining of him so provokes him to examine himselfe about this Ioh. 21.15 Simon sonne of Ionas lovest thou me As if he had said then all is well be of good comfort thou art in a happy state Secondly No man can thus love God but he must needs have the zeale of God in him he cannot but be zealous for God grieved and troubled in himselfe to see God dishonoured When David had said Psal. 119.158 I beheld the transgressours and was grieved because they kept not thy word He gives in the next words the reason of it verse 159. Consider how I love thy precepts Because he loved God and his Word he could not but grieve to see him dishonoured See an example of this in Eliah I have beene very zealous for the Lord of hoasts saith he 1 King 19.10 He was so troubled for the dishonour he saw done to God under the governement of Ahab and Iezabel that it made him weary of his life as you may see verse 4. See it also in David Psal. 69.9 His zeale had even eaten him up he saith and the reproaches of them that reproached thee are fallen upon me as an intollerable burden that I cannot beare See lastly an example of this in Hezekiah and his Nobles 2 King 19.1 4. We read that Hezekiah rent his cloathes and clad himselfe in sackcloth and so did his Princes too they were in great griefe and trouble of mind And what was the cause of it Not the extreame danger they were in of the sword of Sennacherib who had proclaimed warre against them and had already taken all the defensed cities of Iuda Chap. 18.13 and was so potent an enemy that he was able to besiege Ierusalem with an army of above an hundred fourescore and five thousand Chap. 19.35 No no the blasphemy that Rabshakeh had belched out against God and the reproach and dishonour he had cast upon him troubled them more then all the danger they were in In craving the Prophets prayer he mentioneth this more then the other This is a day of trouble and of rebuke and of blasphemy saith he ver 3. and ver 4. It may be the Lord thy God will heare all the words of Rabshakeh whom his master hath sent to reproach the living God And in his prayer unto God verse 16. he complaines most of this Heare the words of Sennacherib who hath sent him to reproach the living God Thirdly and lastly He that hath any true zeale of God in him will shew and expresse it towards his house and worship especially Thus did David shew his zeale for God The zeale of thy house saith hee Psalme 69.9 hath eaten mee up And so did Iehojada 2 Chron. 24.16 the cause of that great honour that was done him after his death is said to be this Because hee had done good in Israel towards God and towards his house hee had restored and established the pure worship of God in Iudah And so did Nehemiah expresse his zeale for God and tooke great comfort in expectation of reward from God for it Remember me saith he Neh. 13.14 ô my God concerning this thing and wipe not out my good deeds that I have done for the house of
my God and â—or the offices thereof And indeed there is no way whereby we can expresse our love to God so well as by loving and delighting in and taking care for the house and pure worship of God Therefore in the reason of the second commandement as I told you the last day they that make conscience of that commandement that use and love that worship onely that he hath in his Word appointed are called such as love God Exodus 20.6 and they that are addicted to will-worship and care not for the true worship of God are called ver 5. haters of God Thus did David expresse his love to God Psal. 26.8 Lord I have loved the habitation of thy house and the place where thine honour dwelleth He that careth not for the house and worship of God whether it be maintained in purity or be corrupted whether it prosper or no certainely hath no love of God no zeale of Gods glory in his heart And this shall serve for my first sort of proofes which I told you should be more generall Now you shall see the point opened and confirmed unto you in foure particulars First He that hath the spirit of Christ will rejoyce to see religion prosper to see the purity and sincerity of Gods worship restored and set up See what Ioy there was in Ierusalem in the daies of David when the Arke of God was brought to Ierusalem 1 Chron. 15.28 And in the daies of Hezekiah when the Sacrament had beene celebrated according to the first institution of it which it had not beene of a long time before in such sort as it was written saith the Text 2 Chron. 30.5 and verse 26. from Salomons raigne to that time there had not beene such a Passeover kept it is said ver 25 26. All Gods people did marvellously rejoyce in it So when Nehemiah had reformed and purged the house and worship of God from sundry corruptions and restored it to the primitive purity and sincerity thereof It is said Neh 12.43 That Gods people did rejoyce for God had made them to rejoyce with great joy their wives also and their children rejoyced so that the joy of Ierusalem was heard even a farre off Nay he that hath the spirit of God in him will rejoyce to see any beginnings of reformation in places that were rude before to see religion get any entrance or footing any beginnings of a Church in such places It is said Ezra 3.11 that all Gods people shouted with a great shout when they praised the Lord because the foundation of the house of the Lord was laid On the other side he that hath the spirit of God in him cannot chuse but grieve to see or heare that the true religion and worship of God is banished from any place and that Idolatry and a false worship is set up in it Old Ely is noted by the Holy Ghost 1 Sam. 4.17 18. to have grieved much more deepely for the taking away of the Arke of God then either for Israels flying from before the Philistines or for the great slaughter that had beene made of Gods people or for the death of his two sonnes Hophâ—i and Phineas It came to passe saith the Text that when the messenger made mention of the Arke of God hee fell from of his seate backward and his necke brake and hee died And this is also noted to have beene the chiefe griefe of his daughter in law and maine cause of her death too verse 22. this would never out of her mouth in all the extreamity of her paine and anguish while breath was in her body the glory is departed from Israel for the Arke of God is taken away And this was that that troubled that zealous man of God Eliah and made him even weary of his life through griefe and discontentment 1 King 19.10 The children of Israel have forsaken thy covenant saith he they are fallen from thy holy religion they have throwne downe thine altars that is they have abolished and shewed contempt and hatred to thy true worship and why should I desire to live any longer in such a time Hee that hath any love or zeale of God in him cannot but grieve to see or heare that idolatry is set up in any place that it groweth and increaseth any where specially in any place where God was truly worshipped before We read of blessed Paul Acts 17.16 that when hee saw even the city of Athens where God had never beene truly worshipped wholly given unto idolatry his spirit was stirred in him he was incensed with zealous griefe and indignation to see it O how would it have troubled the good man to have seene or heard of such a thing in Corinth or Galatia or Ephesus that were true Churches of Christ where the Gospell had beene and still was faithfully and plentifully preached Nay hee that hath any true love or zeale of God in him cannot but grieve at the least Eclipse that religion suffers in any place though the substance of it doth still remaine yet if it have lost any thing of that luster of that purity sincerity and power that once it had even that is sufficient cause of griefe to every good man Wee read that when in the dayes of Zerubbabel the foundation of the second Temple was laid and Gods people that had seene no better did greatly rejoyce in it Ezra 3.12 Many of the Priests and Levites and chiefe of the fathers who were ancient men that had seene the first house wept with a loud voice even when the rest shouted for joy and the noise of their weeping was as great every whit as the noise of the others rejoycing And why did they so Surely it grieved their hearts to see how farre the house that God was now to have in Ierusalem was short in beauty and glory of that that God had had before in that place Secondly He that hath the spirit of Christ in him will joy in the frequency and fullnesse of the Church-assemblies When David to aggravate the misery of his present estate Ps. 42.4 speakes of the joy and comfort that he had formerly taken in going to the house of God he names this twice in that verse as a maine cause of that great joy he tooke in going to the house of God that there went such a multitude with him And this is noted for one cause of that great joy the people of God expressed at the celebration of that Passeover in Hezekiahs time 2 Chron. 30.26 that the number of the communicants was so great as it is said verse 13. There assembled to Ierusalem much people to keepe the Passeover a very great Congregation On the other side even this hath grieved Gods people to see the Church-assemblies neglected and unfrequented to see the Congregations much thinner then they had wont to be I wil gather them saith the Lord Zeph. 3.18 that are sorrowfull for the solemne assembly who are of thee to whom the reproach of it
the Word and teaching of the Spirit we should be constant in 525 c. 766 767 A grievous sinne to insult against Religion for the faults of the professours of it 553 554 True Religion grounded on the Word 767 No certainty in Religion but by the teaching of the Spirit 773 774 True Religion brings great blessings to the Church and State 806 807 Repentance A great comfort that thou hast repented 17 The sin of such as keep men from publike pennance 187 188 The sin of such as sin and refuse publike profession of their repentance 189 191 They that have truly repented them of their sinnes cannot easily forget them but are apt to think of them 203 c. The chief thing that should make us hate sin and mourne for it is the offence and dishonour done to God 219 220 The sinning against so good a God should humble us 227 Notes of sincere repentance 232 Five things required in true repentance 605 Faith the root of repentance 740 Reproofe The Minister must plainely and particularly reprove sin 44 c. 707 The reasons for the necessity of reproofe 46 In foure things the Ministers wisdome in reproving sinne must appeare 49 50 And his love in three 51 Reasons why men cannot indure reproofe 52 Their folly appeares in â—oure things 53 Five Obiections answered against such Ministers 54 57 Dangerous not to indure the Word of reproofe 244 Righteousnesse Five things to be granted touching inherent righteousnesse 667 668 Yet cannot a man be iustified by that 669 Inherent righteousnesse a great ground of comfort 677 678 S. Sabbath THough the outward observation of the Sabbath be the least yet God is highly pleased with it and promiseth to reward it 701 705 The things required for the right observation of it 708 710 Sacriledge Is a great sinne 724 Sadnesse Christians should beware of sadnesse and feare 137 Salvation The whole glory of mans salvation is due to the Lord alone and his free grace 521 522 Though it be free to us Christ paid deare for it 600 601 Sanctification Whom the Lord iustifies he sanctifieth though this be not so perfect as the former yet is it more sensible to us because we are agents in it our selves 316 Foure maine differences betweene sanctification and iustification 656 659 Sanctification is not in the same measure in all true believers 657 Nor perfected in this life 658 None can be sanctified till he be iustified 730 Faith the inward instrument whereby God sanctifieth the heart 731 Reasons of it 738 739 Scandalous sinners We should do our best indeavor to bring scandalous sinners to open shame and punishment 182 c. Officers chiefly Ibid. How â—arre private Christians may go in this 185 c. Scripture We must esteeme reverently of every part of Scripture though we cannot at first reading or hearing profit by it 2 The duty we owe to those parts of the Word we cannot understand standeth in six points 2 3 The holy Scripture of the Old Testament was kept in the Sanctuary and Temple 4 It is the onely rule of true righteousnesse 380 c. The absolute perfection of the Scriptures appeares in six particulars 381 384 All Gods people have equall interest in the holy Scriptures 493 All truths necessary to salvation are plainely and clearely set â—â—wne in the Scriptures 512 513 768 Security Against secure sinners 209 214 Selfe-denyall To renounce our selves and with humbled soules to cast our selves upon the â—ree mercy of God in Christ is the way to obtaine comfort 647 Service of God Their solly which reâ—use Gods service because it is an heavy bondage 444 c. Reasons why men reâ—use Gods service 445 c. Gods service the most comfortable life 448 Foure things to be considered in the gracious disposition of our Master that maketh us chearfull in his service 451 Sight of sinne How far forth the discovering of sin to us is a blessing 340 How far forth a judgement 341 Sincerity The Lord desireth and highly esteems truth and sincerity of â—eart and â—oure reasoâ—s for that 368 371 It stands us all upon to 〈◊〉 diligently whether our hearts 〈◊〉 upâ—ight and thâ—ee motives to that 372 376 466 He that hath any one sâ—ving and sanctifying grace hath certainly an upright heart 376 Even the aptnesse that is in us to suspect our selves least our hearts should be unsound is a good signe of uprightnesse 376 719 So is the conscience we make of Gods commandements and to lead a godly life 378 Meanes to attaine sincerity and uprightnesse of heart 469 470 Care to keep our selves unâ—potted of every sin is a signe of sincerity 726 So is this when our maine intent and aime is to please God 728 Sinne. One sin drawes on another 14 Pardon of sin is more to be desired than deliverance from any outward misery 84 c. Sin the greatest evill 85 Sinnes are debts 86 Sin is filthenesse 87 Motives to seek pardon of sin 94 95 Pray daily for it though we be justified 666 Comfort from the pardon of sin 677 Meanes to obtaine it 96 97 98 Notes whereby to know sin is pardoned 100 101 How the assurance of pardon is lost 99 The godly man remembreth his sin with griefe 203 c. Three great mischiefs of scandalous sinnes that abound where the Gospell is preached 175 178 Learne to be afraid of sin 207 569 Every sin is a transgression of Gods Law 220 A contempt done unto God 221 Foure attributes of God by which it appeares that we are chiefly to mourne for our sinnes because God iâ— offended 22 c. No sin veniall or lightly to be accounted of 228 229 233 234 Yet are some greater than others 230 c. 549 552 Three causes of actuall sinnes 282 The godly man hath most cause to be afraid of sin 571 Foure things to be observed in the passion of Christ that do notably set forth the odiousnesse of sin 601 604 Five meanes to make us esteeme sin as it ought to be esteemed of 605 606 Speech Filthy speech becommeth not Christians 6 7 Spirit of God Five notes of the holy Spirit dwelling in us 150 151 The Spirit is the mark on Christs sheep whereby they may know they are his 747 By the fruits of the Spirit they may know they have the Spirit Ibid. Where the Spirit dwels it perswades them in the truth of religion 771 This no private Spirit 775 Strictnesse Maketh not Christs yoke intolerable 235 All precisenesse and strictnesse in small matters is not hypocrisie 236 581 714 Answer to them that blame professours for their scrupulousnesse 715 T. Trouble of mind Diverse obiections of men in that case answered 139 c. Take heed of seeking helpe in this case by false wayes 144 145 Tentations to despaire to be resisted and how 145 146 How to recover our selves and to overcome such tentations 148 c. Truth When a thing is said to bee done or spoken in truth 368 W. Watchfulnesse A
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.