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.
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
CLII LECTVRES VPON PSALME LI. PREACHED At ASHBY-DELAZOUCH in Leicester-Shire By that late faithfull and worthy Minister of IESVS CHRIST Mr. ARTHUR HILDERSAM Psal. 32.1 2. Blessed is he whose transgression is forgiven whose sin is covered Blessed is the man unto whom the Lord imputeth not iniquity and in whose spirit there is no guile LONDON Printed by George Miller for Edward Brewster at his shop at the great North doore of PAULS as the signe of the Bible MDCXXXV TO THE RIGHT HONOVRABLE AND RELIGIOVS LADY KATHARINE COVNTESSE OF CHESTERFIELD â—AMUEL HILDERSAM presenteth this Book in testimony of his humble and thankfull acknowledgement of her noble favour and respect shewed to the Author both living and dying The Contents of the whole Booke collected by the Author Lect. 1. IN the expounding of the Psalmes the Titles ought not to be omitted as superfluous Page 1. No part of the Word is to be neglected but reverently to be esteemed of though we cannot at first discerne what use is to be made of it and thus our reverend esteeme of it is to be shewed six waies p. 2 3. Why this Psalme was committed to the chiefe Musician p. 4. To sing Psalmes even Davids Psalmes in Gods solemne worship is an ancient and excellent ordinance of God Ibid. How Psalmes should be sung p. 6. They that have grace and have truly repented dare not speake broadly nor immodestly of filthy actions Ibid. The hainousnesse of Davids sins both in respect of the nature and circumstances of them p. 8. The truly regenerate may fall fearefully into grosse sins p. 8. Therefore 1 feare thy selfe p. 10. 2 bee willing to die p. 11. 3 strive to hold out to the end p. 12. 4 Despaire not if thou fall Ibid. Lect. 2. No man when he is fallen is able of himselfe to rise up agaâ—ne p. 13. Therfore 1 Embolden not thy selfe to sin upon hope of repentance p. 15. 2 Feare hardnesse of heart as the greatest judgement p. 16. 3 Be thankfull for a penitent and humbled heart p. 17. Lect. 3. The ministery of the Word is the meanes which God hath sanctified and by which he is wont to worke repentance and saving grace p. 18 viz. 1 an effectuall sense of sin Ibid. 2 a comfortable assurance of pardon p. 19. 3 a true change in the heart Ibid. For 1 God accompanies it with his divine power and blessing p. 20. 2 that so he might grace and dignifie his owne ordinance p. 21. 3 it pleaseth God to shew his power in this rather then in stronger meanes Ibid. Therfore esteeme highly of this ordinance reverence the faithfull Minister and how far forth Ibid. and p. 22. Some we may reverence above others Ibid. and p. 23. yet the meanest faithfull Minister is to be reverenced Ibid. Lect. 4. Most men 1 esteeme not of the Ministers of the Word at least not for their workes sake p. 24. 2 Few esteeme rightly of the ministery of the Word for 1 they care not what ministery they live under 2 in placing themselves and children they have no respect to that 3 they will be at no cost 4 they will take no paines for it 5 though they may have it freely and without labour they care not for frequenting it 3 Few or none are thankfull for it or count it a blessing p. 25. Their great sin that care not for the ministery of the Word p. 26. Their great sinne and danger that heare much and are never the better p. 27. Lect. 5. The ministery of the Word is â—or fruitfull and three causes of it 1 Want of due inspection 2 A secret curse of God p. 2â— 3 The hearers fault p. 30. Preparation is necessary to the profitable hearing of the Word viz. Come with an heart that is 1 penitent Ibid. 2 freed and emptied of worldly cares 3 that hath a good appetite and desire to learne 4 humble and sensible of the need it hath of the Word p. 31 5 open and ready to receive whatsoever God shall teach 6 resolved to obey and practise p. 32. 7 Come in faith 8 Pray earnestly for the teacher and themselves p. 33. Lect. 6. To heare the Word profitably is a laborious and painefull thing p. 34. In the hearing of the Word 1 We must set our selves as in Gods presence for as the Word is his so is he in a speciall manner present where it s preached p. 35. 2 attend diligently unto it p. 36 37. 3 labour to understand what we heare p 38. Lect 7. 4 Labour to heare with affection and delight Ibid. 5 Take every thing as spoken to thy selfe p. 39. After hearing we must 1 Be carefull to keepe what we have heard Ibid. 2 Meditate and thinke seriously of it p 40. 3 Conferre of what we have heard and repeat it among our selves Ibid. p. 41. This repetition conference examining chiefly required of such as have families Ibid. Foure benefits of it Ibid. p 42. 4 Resort to the Minister for resolution if we doubt of ought we heare p. 43. 5 Set presently upon the practise of that we have heard Ibid. Lect. 8. The ministery that God useth most to worke by is that that is most particular in application that doth most plainely and boldly reprove sin p 44 1 The Ministers that God hath given best testimony to preached thus Ibid. 2 God hath commanded his servants to preach thus p. 45. 3 In this kind of preaching God hath beene wont to shew his power most Ibid. Application of the Word necessary in preaching because 1 Men so apt to put off all that they heare from themselves p. 46. 2 till mens sins be effectually discovered they cannot attaine to soundnesse in faith and grace Ibid. 3 the more faithfull a Minister is the readier is the Lord to worke with him and his faithfullnes consists in this chiefly Ib. Therefore 1 No marvell though the best Ministers be so much hated and this should not alienate but increase the love of the godly towards them Ibid. p. 47. 2 profitable for the people that their Ministers may know them well Ibid. p. 48. Lect. 9. Therefore the Minister had need be one 1 that knowes well the estate of his people Ibid. 2 that is of an unblameable life Ibid. 3 that is wise for in reproving sin he must not taxe every fault he knoweth but forbeare and passe by smaller offences he must be able substantially to proove and convince it to be a sin which he reproves hee must have due respect to the persons that he reproves p. 49. he must be able to discerne when its fit to reproove sin and when to forbeare It s the Ministers wisdome not to reprove when either he seeth more danger of doing hurt and dishonour to God by reproving then by holding his peace or when he can see no hope of prevailing or doing good by his reproofe p. 50. 4 that is a peaceable man and not given to suits and contention p. 51. 5 that
be the custome not only to sing Davids Psalmes in the Congregation much but to sing them in order that the people of God might be acquainted with them all and so the best reformed Congregations use still to do And indeed though upon extraordinary and speciall occasions speciall choice may be made as we shall find that the 136. Psalme was oft made choice of in such cases 2 Chron. 5.13 20. â—1 Ezra 3.11 yet in the ordinary occasions of the Church it is most fit they should be song in order because the sweet Psalmist of Israel 2 Sam. 2â— 1 did pen them all for the publique generall use of the Church This also now a daies is much left in most Congregations Thirdly it was wont to be the ordinary custome of the professours of the Gospell to sing Psalmes much in their families according to that Psal. 118.15 The voice of rejoycing and salvation is in the tabernacles of the righteous This is also much laid downe and which is worse it is laid downe upon this ground because if men should use it they should be noted to be religious and so be subject to the scornes of men I would have such men seriously to consider and meditate on these two places of Scripture Rom. 10.10 With the heart a man beleeveth unto righteousnesse but with the mouth confession is made unto salvation and Mar. 8.38 Whosoever shall be ashamed of me and of my words in this adulterous and sinfull generation of him shall the Son of man be ashamed when he commeth in the glory of his Father with the holy Angels The second use is to exhort us First to make more conscience of this duty and not onely to labour to bring our hearts to a delight in it but to use it hereafter in obedience unto God which God much more esteemeth of then of any outward duty we can performe Behold saith Samuel 1 Sam. 15 22 to obey is better then sacrifice Secondly to indeavour to performe this duty in the right manner that is 1. With understanding Sing ye prayses with understanding saith the Psalmist Psal. 47.7 2. With feeling Col. 3.16 With grace in your hearts 3. Singing to the Lord and lifting up your hearts to him in this service Vnto thee ô Lord will I sing saith David Psal. 101.1 And the Apostle Col. 3.16 Singing with grace in your hearts unto the Lord 4. Speaking to our selves in this duty and labouring to finde our selves edified by it as the Apostle directeth us Ephes. 5.19 5. In a decent manner observing the tune that the whole Congregation may be as one man in this service as it is said 2 Chron. â— 1â— The singers were as one to make one sound to be heard in praâ—sing and thanking the Lord And Esa. 52.8 With the voice together they shall sing Followeth the second thing I told you was to be observed in the Title of the Psalme that is the person by whom it was penned to which we will add the third and last that is the time when and occasion whereupon this Psalme was penned When Nathan the Prophet came unto him after he had gone in unto Bathsheba In all which we are to observe 1. The sin committed by David He had gone in unto Bathsheba 2. His continuance in this sin which was till Nathan came to him 3. The meanes of his repentance Nathan the Prophet came unto him And as touching his sin we must observe 1. In what termes it is heere expressed 2. How heinous it was And for the first It is worth the observing that repentant David or rather Gods spirit by his pen calls his foule adultery onely a going in to Bathsheba a going into her chamber or into the roome where she was Doth he intend by these termes to extenuate his sin No certainely he was farre from that at this time he doth in this Psalme disgrace and lay out the foulenesse of his sin to the full yet doth he expresse that filthy act of his in a modest and seemely phrase and thereby casts as it were a vaile upon it Which teacheth us That they that are endued with the spirit of God and have truly repented of sin cannot thinke or speake of their sin without shame dare not speake broadly or immodestly of filthy actions Ephes. 4.29 Let no corrupt communication proceed out of your mouth and 5.12 It is a shame even to speake of those things which are done of them in secret Observe this holy modesty and shamefastnesse in the Scripture Phrase or manner of speaking 1. Of the foule and filthy acts of lewd men Amos 2.7 A man and his father will go in unto the same maide Gen. 19.5 Bring them out unto us that we may know them 2. Of such things as were lawfull and necessary and yet had some filthinesse in them As in speaking of the lawfull use of marriage Gen. 4.1 Adam knew Eve Iudg. 15.1 I will goâ— in to my wife into the chamber Esa. 8.3 He went unto the Prophetesse and she conceived Gen â—0 4 Abâ—melâ—ch had not come neare her So speaking of the privie and unseemely part he calls it our nakednesse Gen. 9.22 and our flesh Gen. 17.13 and our shame Esa. 47.3 Ier. 1â— 26 And speaking of the necessary evacuation of the body he calleth it a sitting downe Deut. 23.13 And covering of the feete Iudg. 3.24 1 Sam. 24.3 The reason of this is First the detestation that the Lord beareth to all filthinesse Hab. 1.13 Thou art of purer eye then to behold evill Deut. 23.14 That he see no uncleane thing in thee and turne away from thee On the other side Satan is called Mat. 12.43 the uncleane spirit that delighteth in filthinesse Secondly our tongue is our glory and that member which above all others is given us to glorifie God with So it is called Psal. 16.9 for by his glory there he meanes his tongue as will appeare if that place be compared with Act. 2.26 Thirdly there is great force in broad and uncleane speech to corrupt the heart and set it on fire with filthy lust 1 Cor. 15.33 Be not deceived evill communications corrupt good manners Therefore it is called corrupt or rotten communication Ephes. 4.29 such as is apt to corrupt them that heare it The use of this Doctrine is First to exhort us to a hatred and feare of all uncleannesse and a care of and delight in holinesse in our whole conversation As he which hath called you is holy saith the Apostle 1 Pet. 1.15 so be yee holy in all manner of conversation Remember that speech of the Apostle 1 Thess. 4.3 4. This is the will of God even your sanctification that yee should abstaine from fornication 1. God would have us holy that is the chiefe thing that he desireth 2. Holinesse consisteth chiefly in a care to abstaine from fornication nothing is more opposite to holinesse then that This modesty and care to keepe our selves from all shew of uncleannesse
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
with purpose to cavill and oppose it hath it thus mightily subdued As wee shall see in those Officers that went with Commission from the Pharisees to apprehend Christ Iohn 7 32 46. and those that mocked Peter and the Apostles and said they were full of new wine Acts 2.13 37. And in Dionysius Areopagita Damaris and such others in Athens who by Pauls Sermon were wonne to cleave unto him Act. 17.3 though wheÌ„ they came to heare him they esteemed no better of him then of a babler as you may see verse 18. The like wee may see in the Princes and people spoken of Ier. 26. who being mortall enemies to the Prophet and such as thought him unworthy to live a little before as appeares verse 8. were by hearing him preach quite changed in their minds as you see verse 16. And not a marvell for so hath the Lord promised Esa. 29.24 They that erred in spirit shall come to understanding and they that murmured shall learne Doctrine And from whence hath the ministry of the word had this power to worke so mightily Surely from this only that the Lord hath wrought with this his owne ordinance This this was it that made Nathans ministry here to prevaile so farre with David though he were his Liege Lord and Master and though he were so deepe sunke in sin The weapons of our warfare are mightily through God 2. Cor. 10.4 This made the convert mentioned 1. Cor. 14.24.25 When hee had felt the piercing and searching power of the Word to cry of a truth God 〈◊〉 in you So is also the power that the Word hath to breed faith and comfort to bee ascribed to this Iohn 6.45 They shall all bee taught of God God is in this ministry Secondly If you aske me yet a reason of this why the Lord hath not rather wrought Grace in men immediatly by his spirit then thus to put them off to Preachers or why he should worke thus mightily by preaching rather then by any other meanes I answer he hath done this to grace and dignifie his owne ordinance A notable proofe whereof you may observe in this that even when visions and revelations were in use and God did oft immediatly speake unto his servants himselfe and by Angels yet would he not doe this worke with his owne voice or hand or by the ministry of Angels but by the voice and hand of his ministers As here in Davids case and in that case of Manasses 2. Chron. 33.18 and in the case of the noble Eunuch Acts 8.29 the spirit â—ad Philip go joyne himselfe unto his Chariot Nay when God himselfe had begunne as it were the worke yet would he not effect it himselfe but hath sent men over unto his ministers that the worke might be done by them So did he with Saul Acts 9 1â— he sent Ananias to him and with Cornelius hee bad him send for Peter Acts 10.5.6 Yea it hath pleased God to ascribe this mighty worke of saving soules and all the degrees of it unto his ministers Many of the children of Israel shall be convert to the Lord their God saith the Angel of Iohn Luk 1.16 I send thee saith the Lord to Paul Acts 26.17.18 to open their eyes and to turne them from darkenesse to light And 1. Tim. 4.16 In doing this thou shalt save thy selfe and them that heare thee Thirdly If you will not yet be satisfied but aske me further a reason why will not God aswell worke Grace by other meanes as by preaching Are there not other meanes as good as preaching that is reading of good bookes especially of the holy Scripture conference with good men prayer affliction and such like Is not God as likely to worke Grace in my heart by them as by preaching I answer they are yea the Word read is in it selfe a more divine and excellent thing freer from humane infirmities then any mans preaching that hath beene in the world since the Apostles dayes For â— Tim. 3.16 all Scripture is given by inspiration of God Yet though this be in itselfe a weaker means God hath chosen to worke Grace by it rather then by any of the other And if you would know the reason of it I can go no higher than this that the Apostle gives 1. Cor. 1.21 It hath pleased God by the foolishnesse of peaching to save all beleevers all his elect Matth 11.26 Even so Father for so it seemed good in thy sight Vnlesse I should adde this that the weaker the meane and instrument is whereby God doth worke the more is the power of God glorified and magnified in working so mightily by it According to that which the Lord saith to Paul 2 Cor. 12.9 My strength is made perfect in weakenesse What reason could be given why the waters of Damascus should not have as soveraigne vertue to heale Naamans leprosie as the waters of Iordan but only this that the Lord was pleased to sanctifie and appoint the one to this worke and not the other 2 Kingsâ— 12 13. and the like may be said in this case 1 Cor. 1.25 Because the foolishnesse of God is wiser then men and the weakenesse of God is stronger then men The use of this doctrine is great and manifold For it serveth for exhortation 2. For reproofe 3. For direction First it serveth to exhort and perswade us unto two duties And the first of them is this That we should learne to esteeme highly of and to reverence this ordinance of God in the ministry of the meanest of his faithfull servants It is the exhortation of the Apostle 1 Thess. 5.12 13. And wee beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and to esteeme them very highly in love for their workes sake That ought to bee the speech of all Gods people which is mentioned Rom. 10.15 How beautifull are the feete of them which preach the Gospel of peace and marke how that is inferred upon the former words Surely whosoever beleeveth this Doctrine that they are the only men by whom God hath ordained to work every saving Grace in the hearts of his elect if either he have any Grace in him or desire to have any cannot choose but love and reverence Gods faithfull ministers 1. Cor 4 1. Let a man so account of us as of the ministers of Christ and stewards of the mysteries of God If any man shall object in pressing this point you plead for your selves 1. First wee may answer him with the Apostle 2. Cor. 4.5 in pressing this point We preach not our selves but Christ Iesus the Lord. Secondly I plead not for Pharisaicall preheminence Let proud Pharisees do that who love the uppermost roomes at feasts and the chiefe seates in the Synagogues Matth. 23.6 but in inward reverence for their worke sake to which the Apostle exhorteth 1. Thess. 5.13 Thirdly Neither do I perswade you to esteeme highly of all that weare our cloth and to
outward meanes that God hath revealed in his Word and appointed us to use to make this his ordinance effectuall in our hearts no way limiting Gods power but leaving his secret working to himselfe According to that Deut. 29.29 The secret things belong to the Lord our God but those things that are revealed belong to us and to our children for ever 3. Though many have felt this ordinance effectuall in themselves that never thus prepared their hearts unto it yet can none such have any assurance or hope that they shall profit by it that are not carefull to prepare their hearts before hand because they have no promise of God for it Now this preparation consisteth in eight things which I will distinctly deliver unto you and run over them with all the speed I can First you must come in repentance that is before you come to heare you must by unfeined repentance cast of every knowne sin Mar 1.15 Repent and beleeve the Gospell saith our Saviour Men must repent with legall repentance before they can beleeve And the Word can profit no man unlesse it bee mixed with faith Heb 4.2 This preparative the Apostle prescribeth 1 Pet. 2.1 2. Laying aside all malice and all guile and hypocrisyes and envies and evill speakings as new borne babes desire the sincere milke of the Word that ye may grow thereby Is it therefore any wonder though they that are usually drunke on the Saterday night or spend it in gaming and then come hither on the Lords day to heare or that immediatly before they come to the Sermon have beene scoulding or acting some other foule sins should go away from the Ministery of the Word never a whit better then they came Did you ever know any salve so soveraigne that could cure a wound that had a splint or an arrow head remaining in it Surely so will every knowne sin unrepented of hinder the saving operation of the word in any mans heart yea it will make the Word a savour of death unto a man See how God threatneth such Ezek. 14.7 8. For every one of the house of Israel or of the strangers that sojourneth in Israel which separateth himselfe from me and setteth up his idols in his heart and putteth the stumbling blocke of his iniquity before his face and commeth to a Prophet to enquire of him concerning me I the Lord will answer him by my selfe And I will set my face against that man and will make him a signe and a proverbe and I will cut him off from the midst of my people and ye shall know that I am the Lord. Secondly you must come with an empty and free heart lay aside and cast of all worldly cares and thoughts which will distract and draw away thy heart That is one chiefe reason of that rest that is enjoyned upon the Lords day and of the commandement the Lord gives to remember and thinke of it before hand and to do all our businesse in the sixe daies that we may have nothing to doe on that day Exod. 28.8 10. This is that that God intended to teach by that ceremony he commanded Moses to use Exod. 3.5 Put of thy shooes from of thy feet for the place whereon thou standest is holy ground to lay aside all their worldly thoughts and affections They that in this ordinance of God seeke for wisdome that is to be made wise unto salvation must first separate themselves from all other matters to this businesse as Solomon speaketh Pro. 18.1 1 Tim. 4.15 Give thy selfe wholy to them that thy profiting may appeare to all And how should they then profit by the Word that jumpe out of their worldly businesse from busying their heads and tongues about such matters into the house of God and will never take the paines to put of their shoes and to sequester their thoughts from such things Whereby it comes to passe that though they draw neare to God with their eares and lips yet their hearts are farre removed from him Esa. 29.13 Their heart goeth after their covetousnesse Ezek. 33.31 Thirdly you must come with an appetite and earnest desire to learne and profit by the Word without which as meat taken into a full stomacke the Word will profit us little With this heart came David to the Word Psal. 119.131 I opened my mouth and panted for I longed for thy commandements This preparative also the Apostle prescribeth 1 Pet. 2.2 As new borne babes desire the sincere milke of the Word that ye may grow thereby To such God hath ever beene wont to blesse his Word He filleth the hungry with good things Luk. 1.53 This maketh the Word sweet and wholsome to us Pro. 27.7 To the hungry soule every bitter thing is sweet But the most of our hearers come to the Word without all appetite or desire after it as may appeare by the heavinesse of their countenance while they are hearing Of whom it may be said as Esa. 3.9 The shew of their countenance doth witnesse against them Fourthly you must come with an humble heart affected with the sense of the need you have of this ordinance of God in respect of the ignorance hardnes of heart infidelity and other corruptions you find in your selves Psal. 25.9 God will teach the humble his way He giveth grace to the humble 1 Pet. 5.5 All conceit of our own knowledge must be cast of if we would profit by the word We must first become fooles in sense of our owne ignorance before ever we can be made wise unto salvation by the Lord in this his ordinance 1 Cor. 3.18 No man can hunger and thirst after righteousnesse and grace till he be first poore in spirit Matth. 5. â— â— And what marvell is it then that our hearers profit so little 1. Many come onely to heare for novelty sake that they may try and passe their sentence and censure on the preachers gifts Luke 23.8 9. Herod had heard a great fame of Christ and therefore was exceeding glad both to see him and to heare him too that he might try whether he were such a one as he had heard him to be 2. The most are Laodicean hearers too well conceited of themselves as it is said of them Revel 3.17 void of all sense of ignorance or any other corruption in themselves Fiftly come with an open heart ready to receive every truth that God shall teach thee in this his ordinance what God shall teach you I say not what any man shall teach thee be he never so good For as for the best teacher in the world you have a rule to try before you trust as 1 Thess. 5.21 Prove all things hold fast that which is good and nothing els As the noble Bereans did Act. 17.11 Even in these daies Gods people have need of that caveat Mar. 4.24 Take heed what you heare But this I say you shall never profit by the Word unlesse you come to it with open hearts ready to
and to desire him to resolve them in the things they doubted of Such hearers Paul himselfe had Rom. 3.8 We are slanderously reported of and some affirme that wee say let us doe evill that good may come whose damnation is just The fift and last duty that you are to performe after the hearing of the Word if you would profit by it is this that you presently set upon the practise of that that you have heard 1. The end of all our hearing is that wee may practise what we heare Deut. 5.1 Heare ô Israel the statutes and the judgements which I speake in your eares this day that ye may learne them and keepe and doe them 2. That that we heare is not blessed to us we receive no good nor comfort by it till we practise it Iam. 1.25 Who so looketh into the perfect law of liberty and continueth therein he being not a forgetfull hearer but a doer of the worke this man shall be blessed in his deed 3. It is a great advantage to us to set presently upon the practise of that we have heard when God hath by his Word convinced our consciences and stirred up in us good desires and purposes as it was for them that lay at the poole of Bethesda to step into it presently after that the Angel had stirred the water Ioh. 5.4 For delay will make the practise of any good duty a great deale more difficult Which made Abraham goe presently about the circumcising of his family Gen. 17.23 and the offering up of his son Isaac Genes 2â— 3 so soone as ever he had received the commandement from God to do it This also made David to use such speed in this case as we shall find Psal. 119.60 I made hast and delayed not to keepe thy commandâ—ments Alas then how can the most of our hearers thrive in grace or be the better for that they heare 1. Few practise any thing they heare â—eave any sinne do any good duty ever a whit the more for any thing they heare and therefore must needs prove like the house built upon the sand when the time of tryall shall come Mat. 7.26 27. 2. Many that when they are hearing have good motions and purposes yet through delay they vanish and come to nothing of whom in respect of their spirituall poverty that may be said which Solomon speaketh Prov. 24 3â— 34. Yet a little sleepe a little slumber a little folding of the hands to sleepe so shall thy poverty come as one that travelleth and thy want as an armed man Lecture VIII On the Title of Psalme 51. Decemb. 14. 1625. WEe have already heard that in the means that are here mentioned wherby David was brought unto repentance two things are to be observed 1. That Nathans ministery was the meanes to recover him 2. What that course was that Nathan held with him and whereby he did so mightily prevaile The former of these wee finished the last day and it followeth now that we proceed unto the second This is set downe in the 2. Sam. 12.1 14. But I intend not to handle the whole speech of Nathan but onely to observe this in it in generall that he did particularly and boldly reprove him and denounce Gods judgement against him and by that meanes he brought him unto repentance The parable whereby he laid open the odiousnesse of his sinne in another mans person moved him not but when he directed his speech to him in particular and boldly and sharply reproved him that through the blessing of God prevailed mightily with him Now from this thus observed in the course that Nathan tooke with David this Doctrine ariseth for our instruction That the ministery that God hath sanctified for the conversion of sinners and wherein hee useth to shew his mighty power that way is such a ministery as applieth the word particularly to the hearers such as plainely and boldly reproveth sinne See the proofe of this Doctrine in three points First the best preachers and Prophets to whom the Lord hath in his word given greatest testimony were wont to preach in this manner they were wont to reprove sinne boldly and without partiality and plainely and particularly so as the party they desired to reforme might know himselfe to be meant So did Eliah speake to a King 1. Kings 18.18 It is thou and thy fathers house that have troubled Israel in that yee have forsaken the commandements of the Lord and thou hast followed Baalim So preached Iohn the Baptist who came also in the spirit and power of Eliah Luke 1.17 to another King Luke 3.19 Herod the Tetrach was reproved by him for Herodias his brother Philips wife and for all the evils that Herod had done Thus did the Prophet Malachy preach Mala. 2.1 And now ô ye Priests this commandement is for you And thus did the Prophet Hosea preach Hos. 5.1 Heare ye this ô Priests and hearken ye house of Israel and give ye eare ô house of the King You see how particularly they dealt and how boldly also not with the common sort of the people only but even with Kings and with Priests whom it hath ever beene as dangerous a matter and cause of greater persecution to meddle with then with Kings themselves Yea this was so usuall in the ministery of the Prophets to reprove and denounce judgements against sinne that it is made a note of difference to distinguish the true Prophets from the false Iere. 28.8 The Prophets that have bin before me and before thee of old prophesied both against many countryes and against great Kingdomes of warre and of evill and of pestilence And Mic. 3.5.8 The Prophets make my people erre that bite with their teeth and cry Peace But truly I am full of power by the spirit of the Lord and of judgement and of might to declare unto Iacob his transgression and to Israel his sinne Secondly God hath straitly injoyned his servants to preach thus and commanded them in this manner to reprove sinne as a chiefe worke and duty of their ministery And in this proofe observe an answer to an objection that is made by some against the former proofe taken from the example of Eliah Iohn Baptist and the Prophets for they say some had another manner of spirit another manner of power authority then the ministers of the Gospel now have And indeed I cannot deny but this is true in some part for the Prophets 1. Had an immediate calling from God 2. Spake by divine inspiration so as they could not erre either in the matter that they delivered or in the manner of their delivery 2. Pet. 1.21 Yet in this point there is no difference betwixt us and them we also are bound aswell as they to apply our doctrine and to reprove sinne boldly and particularly Observe therefore that this manner of preaching is enjoyned to the ministers under the Gospel as a chiefe worke of their ministery See this first in the commandement given by that
Evangelicall Prophet Esay 58.1 Cry aloud spare not lift up thy voice like a trumpet and shew my people their transgressions and the house of Iacob their sinnes As if he had said Do it zealously and with feeling cry aloud do it boldly and without partiality spare not doe it plainely and particularly shew my people their transgressions and their sinnes Two other commandments we find for this the one Tit. 2.5 These things speake and exhort and rebuke with all authority the other is 2. Tim 4. â— Preach the word be instant in season and out of season reprove rebuke exhort with all long suffering and doctrine Where observe both that application is made the chiefe part of preaching and that reproving of sinne is made the chiefe part of application Yea observe in what manner the Lord hath commanded his servants to preach in this manner thus plainly and boldly to reprove sinne in their ministery 2. Tim. 4.12 I charge thee before God and the Lord Iesus Christ who shall judge the quicke and the dead at his appearing and in his Kingdome preach the Word reprove rebuke c. And Iere. 1.17 Gird up thy loynes and arise and speake unto them all that I command thee be not dismayed at their faces lest I confound thee before them Thirdly this kind of preaching is that wherein God hath beene wont to shew his power most and to worke most mightily with and wherein indeed the very life and power of preaching doth chiefly consist This is plaine in this example of David till Nathan dealt thus roundly and particularly and told him 2. Sam. 1â— 7 Thou art the man he could do no good on him By this course also Peter prevailed so with the three thousand mentioned Acts 2.36 37. And so did our blessed Saviour with that woman of Samaria when hee had effectually discovered to her her foule sinne Iob. 4.18 He that thou now livest with is not thy husband yea verse 29. He told her all things that ever she did then she that before was most secure made no reckning of him but could discourse very malaperdy with him now beganne to have her conscience awakened and to acknowledge and reverence him not only as a Prophet verse 19. but even as the Christ and Saviour of the World verse 29. This is the manner of preaching which makes men feele and acknowledge the mighty power of God in his ordinance and fall downe as the Apostle saith 1. Cor. 14.24 25. and worship God and say of a truth God is in you when the hearer feeleth himselfe to bee convinced of all and judged of all and the secrets of his heart manifested to him Now the reasons and grounds of this Doctrine are principally three First Every man through that selfe love and hypocrisie that is in his heart is apt to put of from himselfe to others generall doctrines and reproofes is wont to be little moved or affected with them they make no more use of them then little children can doe of a great loafe that is set before them the Word must be cut and divided to them 2. Tim. 2.15 and every one his owne portion given unto them by a wise steward Luk 12.42 or else they will never bee able to make good use of it The generall parable whereby Nathan did notably lay open the foulenesse of his sinne made David vehement and fierce against another man that should doe so 2. Sam. 12.5 6. but it never brought him to any touch of heart for his owne sin but when Nathan applyed his doctrine to him verse 7. then he was humbled ver 13. So the Iewes while Christ spake in a parable as in generall doctrine and reproofe of their sinne they posted it of to others and gave a most sharpe censure of them that should offend in such sort Mat. 21.41 They say unto him he will miserably destroy those wicked men and let out his vineyard unto others but when he applied it unto them in particular ver 45 46. then they were moved Secondly Till mens sinnes be effectually discovered unto them they can neuer attaine to any soundnesse of faith or of any other saving grace Tit. 1.13 Rebuke them sharply that they may be sound in the faith So we shall find Iohn 16.8 that this is the course which the spirit the comforter useth to take in bringing Gods elect to true comfort When he is come saith our Saviour hee will reprove the world of sinne And Esa. 61.3 None can ever attaine to the happinesse to be called trees of righteousnes the planting of the Lord till they have first beene mourners for sinne and have had in them the spirit of heavinesse Nay till then men can never seriously desire salvation So that in this respect also the ministery whereby God useth to convert sinners must needs be such as doth plainly and boldly reprove sinne Thirdly The Lord useth to worke most mightily with and to blesse the ministery of such of his servants most as are most faithfull to him in their ministery It is the chiefe grace that God delighteth in and requireth in his stewards and servants that they be faithfull 1. Cor. 4.2 It is required in stewards that a man be found faithfull Ier. 23.28 He that hath my word let him speake my word faithfully Such the Lord useth to worke most mightily by This is given for a reason why Levies ministery was so powerfull and effectuall that he did turne many away from iniquity Mal. 2.5 6. He did himselfe feare God and iniquity was not found in his lips Now the faithfulnesse of Gods messengers consisteth principally in this even in delivering his whole message Acts 20.26 27. I take you to record that I am pure from the bloud of all men for I have not shunned to declare unto you all the counsell of God The faithfulnesse of Gods steward consisteth chiefly in giving to every one in Gods family their owne portion in due season Luke 12 4â— The faithfulnesse of the Preacher consists in fitting his doctrine to his audience and discovering to them their speciall sinnes as Paul did when he preached before Felix Acts 24.25 He spake so of righteousnes temperance and the judgement to come that he made Felix to tremble This Doctrine serveth 1. for instruction 2. for exhortation and 3. for reproofe And it serveth for the instruction first of you that are the people of God the hearers of his Word secondly of us that are his messengers and servants And it serveth to teach you two things First What is the true cause of that bitter hatred that the World hath ever borne to Gods faithfullest ministers No people have ever beene so much hated and persecuted in the World as they Christ bids his Apostles looke for no better entertainement in the World then to be reviled and persecuted and to have all manner of evill spoken of them and tells them the Prophets of God had beene so used before them Matth. 5.11 12.
had to know the state of the Philippians Phil. 2.19 Phil. 2.19 I trust in the Lord Iesus to send Timotheus shortly unto you that I also may be of good comfort when I know your state And of the Thessalonians 1. Thes. 3.5 For this cause when I could no longer forbeare I sent to know your faith This then the estate of his flocke is one of the bookes the minister must study if hee would preach well for certainely such will be best able to apply the Word well Tychicus was sent to the Colossians that he might know their estate and comfort them Col. 4.8 He could not rightly apply the Word to their comfort no more could he do to the exhorting or reproving of them till hee knew their estate Secondly he had need be himselfe of an unblameable life a godly man 1. Tim. 3.2 A Bishop must be blamelesse Take heed to your selves saith Paul to the Elders of Ephesus Acts 20.28 and to the flock For 1. no man can feelingly and conscionably reprove sinne in others that doth not feare and hate sinne in himselfe Matth. 7.5 Hypocrite first cast out the beame out of thine owne eye and then shalt thou see clearely how to cast out the mote out of thy brothers eye 2. If hee could reprove sinne well yet till he have by his conversation gained authority in the hearts of the people his reproofes will doe little good Tit. 2.15 These things speake and exhort and rebuke with all authority let no man despise thee They will despise him and his reproofes that takes upon him to controll and rebuke them before he hath gained authority in their hearts Reproofe prevailes not nor is wont to be well taken but from the mouth of a righteous man Psal. 141.5 Let the righteous smite me and it shall be a kindnesse let him reprove me it shall be an excellent oyle Thirdly Hee had need bee a wise man Therefore it is said 1. Cor. 2. â— that God hath given to the Pastour whose chiefe office is to apply the Word the word of wisedome as to the Doctour whose office is to interprete the Word and to teach doctrine the word of knowledge So when the Prophet Micah would shew how God by his spirit had enabled him to reprove sin he saith Micah 3.8 He was by the spirit of the Lord full of judgement to declare unto Iacob his transgression and unto Israel his sinne He had need of judgement and discretion that should doe this well So he that should give the Lords houâ—hold their portion of meate in due season must not onely be a faithfull but also a wise steward Luke 12.42 great wisedome is required to doe this well specially to reprove sinne so as it ought to be reproved A reproofe wisely given is of great force and likely to prevaile Eccle. 7.5 It is better to heare the rebuke of the wise then the song of fooles Prov. 25.12 As an eare-ring of gold and as ornament of fine gold so is a wise reprover upon an obedient eare As if he had said It is a greater grace and ornament to a man to have an obedient care to receive reproofe then any care-ring or jewell in the world can be but what reproofe Surely such as is given by a wise reproover The best eare that is will hardly receive a reproofe that is foolishly and undiscreetly given Now this wisedome and discretion that is required in him that should reprove sin consisteth in foure things specially First He must not be apt to note and reprove every thing that he seeth to be amisse in his people but forbeare and passe by some smaller offences Pro. 19.11 The discretion of a man deferreth his anger and it is his glory to passe over a transgression And 20.3 It is an honour for a man to cease from strife but every fault will be medling When Thomas out of his infidelity and discontentment had said Iohn 11.16 Come let us goe and dye with him our Saviour did not reprove him nor seeme so much as to have heard and observed his speech Secondly He must be able substantially to prove that to be a sinne which hee doth reprove and to convince the judgement and conscience of the offender therein So the Apostle requireth Timothy 2. Tim. 4.2 to reprove rebuke exhort with all long suffering and doctrine And saith Tit. 1.9 that the minister must be able by sound doctrine both to exhort and convince the gain-sayers Better were it a great deale that we would hold our peace then cry out zealously against such things as wee cannot by sound doctrine and proofes out of Gods word convince and prove to be sinnes To such reprovers it may be said as Iob said to his friends that reproved him for his hipocrisie Iob 6.25 How forcible are right words but what doth your arguing reprove Thirdly Hee must have due respect to the persons whom he doth reprove 1. The sinnes of superiours and magistrates though they may bee reproved yet not with that bitternesse as other mens nor without signification of reverence to their place and calling neither is this to be accounted either base feare or unfaithfulnes 1. Tim. 5.1 Rebuke not an Elder but intreate him as a Father The Prophets themselves when they were to reprove Kings shewed this wisedome When Daniel was to interprete Nabuchadnezzars dreame and so to discover to him his fearefull estate see how dutifull respect he shewed to his place and calling Dan. 4. in three verses of that chapter verse 19 24 27. And the Lord speaketh of it as of a priveledge particularly belonging to himselfe to reprove Kings bitterly Iob 34.18 Is it fit to say to a King thou arâ— wicked and to Princes ye are ungodly 2. Obstinate sinners are more bitterly and sharply to bee reproved then such as sinne of ignorance and infirmity Iude. 22.23 Of some have compassion making a difference and others save with feare pulling them out of the fire 3. In reproving such sinnes as some of his hearers that feare God and have tender hearts may be guilty of he must so temper his reproofe as they may not be discouraged or wounded by it This wisedome you shall see the Apostle used 1. Cor. 6.9.11 When he had said neither fornicators nor adulterers nor theeves nor railers nor drunkards nor revilers nor extortioners shall ever go to heaven he addeth by way of a prevention vers 11. and such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God The like you shall see Heb. 6.9 Beloved we are perswaded better things of you and things that accompany salvation though we thus speake The fourth point wherein the minister in reproving sinne must shew his wisedome is in discerning rightly when and where to reprove sinne and when to forbeare the reproving of it It is not only a note of a time-server of a timorous and unfaithfull minister to
that knocketh it shall be opened But he is never so ready to be found of them in prayer as then when they are in greatest distresse Psal. 46.1 God is our refuge and strength a very present helpe in trouble yet he hath promised Psal. 50.15 Call upon me in the day of trouble any trouble whatsoever and I will deliver thee and thou shalt glorifie me And no marvell for 1. the Lord beares to his people the affection of a father Psal. 103.13 Like as a father pitieth his children so the Lord pitieth them that feare him And what father is there that sheweth not most love to his child and readinesse to helpe him when he is in greatest misery 2. Gods people are then most humbled and thinke most basely of themselves and that is a great furtherance to the successe of their prayers 1. Pâ—t 5.5 God resisteth the proud and giveth grace to the humble 2. Chron. 7.14 If my people shall humble themselves and pray then will I heare from heaven 3. Then Gods people use to pray heartily and fervently 2. Sam. 22.7 In my distresse I called upon the Lord and cryed unto my God and he did heare my voice So saith Anna of her prayer 1 Sam. 1.15 I am a woman of a sorrowfull spirit and have powred out my soule before the Lord. And this God greatly delighteth in Iam. 5.16 The effectuall fervent prayer of a righteous man availeth much And this readinesse they knew to be in the Lord to heare their prayer at such a time specially hath beene the chiefe thing that hath encouraged them to seeke to him in their distresse Psal. 65.2 O thou that hearest prayer unto thee shall all flesh come and 86.7 In the day of my trouble will I call upon thee for thou wilt answere me This Doctrine concerneth every one of us for there is not one of you that heare me this day but you are in some distresse or other or have beene or at least may be And it serveth First for reproofe for the wickednesse and Atheisme of our hearts is in no nothing more discovered then in this that in our distresses we have no mind to seeke to God Hos. 7.14 They have not cryed to me with their hearts when they bowled upon their beds Three sorts chiefly are to be reproved by this Doctrine First such as so long as they can thinke of any meanes to helpe themselves by in their distresse they will never seeke to God Like to the Prodigall who while he had any meanes though it were but by tending of swine and feeding with them he never thought of seeking to his father Luk 15.16 17 This was Asaes foule sin 2. Chron. 16.12 When his disease was exceeding grievous yet he sought not to the Lord but to the Physicians Whereas alas no sound comfort can be found in any meanes till we have first sought to God and appeased his anger If God will not withdraw his anger saith Iob. 9.13 the proud helpers do stoupe under him All meanes men seeke to may say as that counterfeit Samuel indeed the devill whom the witch that Saul sought to for comfort in his distresse as too many wretches do in these dayes raised up did say unto him 1. Sam. 28.16 Wherefore dost thou aske of me or seeke helpe of me seeing the Lord is become thinâ— enemy Secondly such as are most destitute of all meanes to helpe themselves in their distresses yet never seeke to God Poverty and want of all humane helpe shâ—uld drive men to God and cause them to seeke helpe and comfort from him and to give themselves much to prayer Thus it wrought with David Psal. 142.4 5. I looked on my right hand and beheld but there was none that would know me refuge failed me no man cared for my soule I cryed unto thee ó Lord and said thou art my refuge and my portion So saith the Apostle 1. Tim. 5.5 Shee that is a widow indeed and desolate trusteth in God and continueth in supplications and prayers night and day But alas we find that no people under the heaven pray lesse seeke lesse to God care lesse for God then the poore and miserable people doe Miserable indeed in this respect more then for any outward want that they doe endure They cry out by reason of the arme of the mighty saith Elihu Iob 35.9.10 but none saith where is God my maker that giveth songs in the night Thirdly such as when God hath begun to soften their hearts and trouble their consciences for sin as he did Davids at this time do not as David doth here seeke to God for helpe and comfort But 1. either seeke to hide themselves and flye from God by keeping themselves carefully from all such means as might touch upon that sore as Adam did Gen. 3.8 Or 2. betake themselves to mirth and all such meanes as may lull them asleepe and cause them to forget their sins and Gods anger and make them senslesse of those inward gripings and stings as Saul did and found ease by it for a short time 1. Sam. â—6 23 but alas his fitts and terrours returned and became the more extreame violent afterwards as you may see 1. Sam. 18.10 11. or else 3. fall into utter desparation of Gods mercy as Iudas did who when his conscience was deeply wounded with sense of sin could go to the chiefe Priests and Elders and confesse his sin to them but could not go to Christ himselfe to seeke mercy of him Matth. 27.3 Lecture XI On Psalme 51.1 2. Ianu. 3. 1625. THe second use now followeth which is for exhortation to stirre us up in all our distresses to seeke for helpe and comfort from God by prayer It is the Apostles exhortation Iames 5.13 Is any man afflicted let him pray Wee all have need of this exhortation For as we heard the last day there is not one of us here but either we are or have bin or may be in that distresse either through outward or inward affliction and anguish that we are ready to cry with Iehoshaphat 2. Chron. 20.12 We know not what to doe O that wee could bee perswaded when we are in that case though not then only to flye unto God One would thinke there needs no motives to be used to perswade us to this What needs any man perswade a poore wretch that hath not bread at home to seeke abroad for reliefe be he never so bashfull his necessity will perswade him to it sufficiently The poore speaketh supplications saith Solomon Prov. 18.23 You shall heare nothing from him but bewailing his wants and humble intreaties and supplications for helpe and reliefe to such as are able to doe him good But alas our hearts are so estranged from God even from the very wombe as David speakes Psal. 58.3 that no necessity no extremity will drive us to goe a begging to him We have need of strong motives to drive us to it Thinke therefore seriously of the foure reasons
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
that can expresse the desires of their hearts God 〈◊〉 way for God maketh precious account of their 〈◊〉 of his children 〈◊〉 one of them shall fall to the ground Psal. 56.8 〈…〉 are they not in thy 〈◊〉 And this is the first part of mine answer to this 〈◊〉 objection Now 〈◊〉 show you what they must do that we in this case that finde their spirits so 〈…〉 with sorrow and their hearts so deadred as they are utterly indisposed and unable to pray Two things we must doe when we are in this case First we must bewaile it and mourne for it If the one side of thy body or thy tongue were taken with a dead palsy so as thou couldst not goe or speake to thy friend thou wouldst think thy case to be very heavie and thou wouldst much bewaile it But this is a farre heavier case and more to be bewailed when such a deadnesse hath taken thy soule that thou canst not goe nor speake unto thy God Complaine to God and crave helpe of him against it as David doth Psal. 119.25 My soule cleaveth to the dust quicken thou me according to thy Word and verse 159. Quicken me ô Lord according to thy loving kindnesse Complaine to Christ the heavenly Physitian of this thy disease he is able to helpe thee For 1 Cor. 15.45 the last Adam is made a quickning spirit Cry to him when thou art most indisposed and unable to pray as his Disciples did Luk. 11.1 Lord teach me to pray Nourish in thy heart the feeling and sense of this thy disease so as thou canst mourne for it and bewaile it to God and thou art safe Mat. 5.4 Blessed are they that can mourne for this for certainely they shall be comforted Secondly seeing thou hast heard that when thou feelest thy selfe most unable to pray yet thou hast even then in thee the spirit of prayer therefore stirre up that grace that excellent grace of God which is in thee I dare not denie but a weake Christian may use the helpe of a good prayer booke in this case better to pray on a booke then not to pray at all Certainely it is a spirit of errour that hath taught the world otherwise 1. Our blessed Saviour prescribed to his Disciples a forme of prayer not onely to be to them and his whole Church a rule and sampler according to which all our prayers should be framed as appeares when he saith Mat. 6.9 after this manner pray ye but even for them and to say tying themselves to the very words of it as appeareth Luk. 11.2 When ye pray say our father c. By which answer of our Saviour to his Disciples it may also appeare that Iohn taught his Disciples to pray by giving them formes of prayer to say yea even in secret prayer Mat. 6.6 2. All the best reformed Churches do now and ever have used even in publicke Leiturgies and prescript formes of prayer and have judged them of great use and necessity for the edification of the Church And surely this argument is not to be contemned by any sober Christian as appeareth by the Apostles speech 1 Cor. 11.16 If any man seeme to be contentious we have no such custome neither the Churches of God So doth he againe presse the example and practice of all the Churches of the Saints 1 Cor. 14.33 3. This is no stinting nor hinderance to the spirit of prayer in any of Gods people no more then the singing of praise to the Lord in the words of David is now and was in Hezechia's time 2 Chron. 29.30 or the joyning in heart with the words that another uttereth in conceived prayer which yet is Gods ordinance 1 Cor. 14.16 Though this I say be lawfull and may be used for a helpe yet seeing every Christian even the meanest and weakest hath the gift and spirit of prayer I may say to every one of you in this case as the Apostle doth in another to Timothy 1 Tim. 4.14 Neglect not the gift that is in thee and 2 Tim. 1.6 Stirre up the gift of God that is in thee When thou feelest thy selfe most indisposed to prayer yeeld not to it but strive and indeavour to pray even then when thou thinkest thou canst not pray If we should never pray but when we feele our selves apt to it alas how seldome should many of us pray Therefore when thou feelest thy selfe most indisposed to prayer yeeld not to this cursed humour but strive and endeavour to pray even then when thou thinkest thou canst not pray The Church complaineth Esa. 64.7 that no man stirred up himselfe to take hold of God we should stirre up our selves to this worke For I we must take notice of this that Satan hath a chiefe hand in hindering us from prayer in causing this deadnesse and indisposition of our hearts unto it When Iehoshua stood before the Angel of the Lord Satan stood at his right hand to resist him Zach. 3.1 And which of Gods servants find not this to bee true in their owne experience This I say we should take notice of that he get not advantage of us by our yeelding unto him as Paul saith 2 Cor. 2.11 Lest Sathan should get an advantage of us for we are not ignorant of his devices The more Satan hateth this duty the better we should love it the more basie he is to hinder and interrupt us in it the more earnestly should we bend and set our hearts unto it Iam. 4.7 Resist the Divell and hee will flee from you 2. Consider how much God is delighted in the labour of our love Heb. 6.10 God is not unrighteous that he should forget your worke and labour of love that is those duties which out of love to him we performe with labour and striving Thinke not beloved that those prayers onely are pleasing to God wherein we please our selves best or which we performe with most facility and aptnesse of mind and speach No no when we can performe this duty in obedience unto God even against our owne disposition and the mighty conflicts and oppositions that we find in our own hearts against it these are the prayers that are most acceptable to God As Abrahams obedience was in offering up his sonne of which the Lord saith Gen. 22.12 Now I know that thou fearest God seeing thou hast not withheld thy sonne thine onely sonne from me 3. By using and exercising that little grace that small ability to pray that thou hast thou shalt increase it and grow more able to do it with comfort For so runneth the promise Mat. 25 29. To every one that hath that is by imploying and exercising of it doth shew that he hath for otherwise the unprofitable servant had a talent also shall be given and he shall have abundance Let us therefore do as they that through sicknesse and weaknesse have lost their appetite yet by eating provoke and recover their appetite one morsell drawing downe another so let us carefully and conscionably
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
soone as he would have had it he was not yet sufficiently humbled but in danger to have bin pussed up with the revelations he had received 2 Cor. 12.7 8. As if he had said It is too soone for thee Paul to be rid of that thorne 2. To make us more fervent and importunate with him It troubles great men to have suiters importunate ever following them with petitions and crying at their gates Luke 18.5 The widow troubled the unjust judge with her importunity But this is a thing that the Lord is highly pleased and delighted with Christ meant to grant the woman of Canaans suit but he put her off and 〈…〉 strangely of purpose to make her more importunate and earnest 〈◊〉 him Mat. 15.25 28. 3. To cause us to esteeme better of the good things we beg of him when we have obtained them The good things that are easily and readily come by are usually lightly esteemed The diseases that are easily cured men doe not greatly feare nor are very carefull to preserve themselves from them as experience teacheth us in that filthy French disease And surely this is one cause why God hideth his face so long from many of his deare ones even that they might learne thereby to prize the sense of his favour the better When the Spouse had lost her welbeloved long it is sayd Canticles 3 4. when shee found him whom her soule loved shee held him and would not let him goe 4. To keepe us from conceiting that our prayer how fervent soever meriteth ought Daniel 9.17 18 19. Cause thy face to shine upon thy Sanctuary that is desolate for the Lords sake we doe not present our supplications before thee for our righteousnesses but for thy great mercies deferre not for thine owne sake O my God The second thing we must understand that we may judge rightly of this case is this That God doth oft graciously heare the prayers of his servants and give answer to them also before they perceive it Dan. 10.12 13. From the first day that thou didst set thy heart to understand and to chasten thy selfe before thy God thy words were heard and I am come for thy words but the Prince of the kingdome of Persia withstood me one and twenty dayes And though they perceive it not 1. Sometime their heedlesnesse and negligence is the cause they perceive it not they put up their petitions and never enquire after Gods answer whereas we should hearken after it as Benhadads servants comming to sue for mercy did 1. Kin. 20.33 They did diligently observe whither any thing would come from him and did hastily catch it Psal. 85.8 I will hearken what the Lord God will say for he will speak peace to his people And 2. sometimes anguish and trouble of mind is the cause of it They pray to God and he heareth them and they cannot believe it as Iob speakes of himselfe in the extreamity of his anguish Iob 9.16 If I had called and he had answered me yet would I not beleeve that he had hearkened to my voice Davids sin was pardoned so soone as ever he repented and the Prophet Nathan in the name of God assured him of so much also 2. Sam. 12.13 and yet it is evident by his earnest suit he makes in these two first and diverse other verses of this psalme that he did not perceive nor feele it to be so Gods people in Egypt prayed and cryed to the Lord and he heard their cry and sent them a gracious answer by Moses Exod. 6.5 But it is said ver 9. they hearkned not unto Moses they could not receive Gods answer for anguish of spirit So it is certainly wth many of Gods best servants he heareth them graciously and answereth their prayers also and they through anguish of spirit cannot perceive it Now for the better understanding of this you must know there be divers wayes whereby God useth to give answer to the prayers of his people First When he granteth them the thing they have begged of him in prayer As he did to Hannah she begged a child of God and he gave her one 1. Samuel 1.27 For this child I prayed and the Lord hath given me my petition which I asked of him And as he did to Abraham he prayed for Abimelech and God healed him Genes 20.17 Manoah prayed that the man of God might come againe and God hearkened to the voyce of Manoah and the Angel of the Lord came againe Iudges 13.8 9. Solomon prayed for an understanding heart and God gave it him 1. Kin. 3.9 12. He asked life of thee and thou gavest it him Psal. 21.4 Secondly when he doth not grant them what they have asked but denyeth them that and gives them a better thing Abraham beggeth of God that Ishmael might live before God Gen. 17 18. he denieth him that but granteth him a better thing verse 19. that he should have a sonne by his owne wife with whom he woâ—ld establish an everlasting covenant and with his seed after him David prayed that his childe begotten in adultery might live 2. Sam. 12.22 God denies him that but granteth him a better thing he lost not his prayer for 1 He saved the soule of that child as appeares by Davids words of him 2 Sam. 12.23 I shalâ— goe to him And 2 he gave him another sonne by Bathsheba and such a one as of whom he assured him by the Prophet that he was beloved of the Lord verse 24 25. Thirdly when though he neither grant us the thing we have begged nor a better thing in the same kind yet he supporteth us by his grace and gives us strength to beare the want of it Of this answer David speaketh Psal. 138.3 In the day when I cryed thou answeredst me and strengthenedst me with strength in my soule So of our blessed Saviour it is said Heb. 5.7 that hee was heard in that prayer which he offred up with strong crying and teares unto him that was able to save him from death Yet did not God save him from death but the divine power supported him and made him able to beare the burden of that cursed death which otherwise had beene intollerable So though God did not take of the messenger of Sathan that buffeted Paul according to his request 2 Cor. 12.8 yet did he answer his prayer graciously for he gave to him strength to beare it verse 9. My grace is sufficient to thee So long as God supporteth thee by his grace and maketh thee able to beare the want of that that thou hast prayed for though thou hast thought thou art undone if thou have it not though he set thee feele thine own weaknesse so farre as thou art even ready to sink and faint say not that thou hast lost thy labour in praying Fourthly when though thou canst not find that thou hast by thy prayer obtained that particular blessing thou didst beg of God yet thou feelest thy heart after thy prayer cheered much and thy
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
his hope to receive a reward and blessing from God This a man must beleeve Hebr. 1.6 He that commeth to God must beleeve that he is a rewarder of them that diligently seeke him Yea a man may ground his hope upon this to receive the greatest reward and blessing of all even eternall life 1 Tim. 6.18 â—9 Charge rich men that they be rich in good workes ready to distribute laying up in store for themselves a good foundation against the time to come that they may lay hold on eternall life Fiftly I will say more then all this when a man is to seeke comfort and hope to find mercy with God hee must looke first for it heere Wee read Rom. 8.28 30. of certaine degrees whereby the Lord worketh our salvation like the steppes of Iacobs ladder of which we read Gen. 28.12 whereof the highest were in heaven the lowest upon the earth And although the Lord in his worke begin at the highest step and so come downeward 1. Hee foreknoweth us loveth us setteth his affection upon us 2. Hee predestinateth us 3. He calleth us 4. He justifieth us 5. He sanctifieth and glorifieth us Yet in our worke when we would find comfort in the assurance of our salvation wee must begin at the lowest step and so goe upward We must as David did Psal 77.6 Commune with our owne hearts and let our spirits make diligent search what sanctification what goodnesse and soundnesse of grace wee can find wrought in our owne hearts This sanctifying grace is called the Lords earnest and seale which we have received and have the keeping of our selves 2 Cor. 1 22. He hath sealed us and given us the earnest of the spirit in our hearts Commune therefore with thine owne heart and search for this earnest this seale and if thou find it thou mayest boldly reason thus I am sanctified therefore justified justified therefore called called therefore predestinated predestinated therefore loved of God And thus have I finished the first part of my answer to this second objection and shewed you how much is to bee ascribed unto good works in this case Now I come to the second part of it Though therefore good workes be indeed foundations of our hope and comfort as you have heard yet are they but secondary foundations as the Apostles and Prophets are called the foundations of the Church Ephes. 2.20 Revel 21.14 like the fills you lay in the building of your houses that have a stronger foundation under them upon which both the weight of them and of the whole house doth lie the maine foundation of all the hope and comfort wee can have in any of our good workes in any goodnesse that is in us is the mercy of God only This will appeare evidently to you in two points First it was his mercy onely that moved him to worke this grace in us Phil. 2.13 It is God that worketh in you both to will and to do of his good pleasure Who maketh thee to differ from another saith the Apostle 1 Cor. 4.7 and what hast thou that thou hast not received Secondly it is mercy onely that moveth him to accept or reward any good that we do Psal. â—2 12 Vnto thee ô Lord belongeth mercy for thou renderest to every man according to his worke and 130.4 5. If thou should marke iniquities even the blemishes and foule staines of our best services ô Lord who shall stand But there is forgivenes with thee that thou maist be feared or served And that made Nehemiah 1â— 22 to pray thus Remember me ô my God concerning thâ— also and spare me according to the greatness of thy mercy Lecture XX. On Psalme 51.1 2. March 28. 1626. NOw the Reasoâ—s and grounds of this Doctrine why the best of Gods servants have no other ground of hope to fiâ—de favour with God for the pardon of their sins but onely the mercy of the Lord why they have never pleaded their owne goodnesse but his mercy onely are principally two 1. The utter insufficiency that is in their owne goodnesse to ground their hope upon it 2. The all sufficiency that is in the mercy and goodnesse of God to ground their hope and confidence upon it In respect of the first heare the confession of a man that was rare and singular for piety 2 Cor. 2.11 Though he were in nothing behind the very chiefest Apostles yet he professeth he was nothing Three things there be that will make it evident that the best man that is cannot trust to or rely upon any goodnesse that he finds in himselfe First Himselfe knoweth many blemishes and staines in his best workes Esa. 64.6 All our righteousnesses are as filthy rags He hath no light no truth of grace that feeth not this If we say that we have no sinne saith the Apostle 1 Ioh 1.8 we deceive our selves and the truth is not in us Secondly Though himselfe knew no blemish in his good workes no evill by himselfe yet he knoweth the Lords pure eyes may though he cannot 1 Cor. 4.4 I know nothing by my selfe saith Paul yet am I not heereby justified but he that judgeth me is the Lord. This made David cry Psal. 143 2. Enter not into judgement with thy servant for in thy sight shall no man living be justified Thirdly Admit the goodnesse that is in us had no imperfection in it at all that either our selves or the Lord couâ—d find yet were there no trusting in it that for it God should pardon our sinnes past much lesse give us eternall life For 1. It is no more then we are bound to for the present and therefore cannot satisfie for that that is past Luke 17.10 When ye have done all those things that are commanded you say we are unprofitable servants we have done that which was our dutâ— to doe 2. There is no proportion betwixt that goodnesse that is in us and that which we looke to receive from God for it What is all the money we can make all that we can do or suffer towards the paiment of a debt of ten thousand talents and such a debt is our sin Mat. 8. â—4 What proportion is there betweene the service we can doe to God for a few yeares heere to the wages and reward we looke for the eternall happinesse and glory of the liâ—e to come â— Cor. 4.17 Our light affliction which is but for a moment worketh for us fitteth and prepareth us for a farre more exceeding and eternall wright of glory Rom. 8.18 I reckon that the sufferings of this present time are not worthy to be compared to the glory that shall be reveiled in us Now for the second Reason on the other side the mercy of God is such and so all sufficient as we may safely ground our hope upon it In which respect the Prophet saith Psal. 9.10 They that know thy name will put their trust in thee They that know how mercifull the Lord is cannot choose but put their trust and confidence
loved thus hee was grieved that his enemies would not be reclaimed Mar. 3.5 He mourned for the hardnesse of their hearts and 8.12 He sighed deepely in his spirit for them And of our heavenly Father we read that he loved his enemies thus Psal. 95.10 Fourty yeeres long was I grieved with this generation Canst thou say thou hast loved thus O happy thou then If any man shall object as Iohn 6.60 this is an hard saying who can heare it who can endure such Doctrine flesh and bloud can never doe this I answer 1. flesh and bloud indeed cannot nor flesh and bloud can never inherite the kingdome of God 1. Cor. 15.50 If thou be not regenerate and borne againe thou canst not see the kingdome of God Ioh. 3.3 2. Pray with the Apostle Lu. 17.5 Lord increase our faith If thou wert well perswaded how great the Lords love hath bin to thee thou wouldst easily doe it Lecture XXII on Psalme 51.1 2. Aprill 18. 1626. IT followeth now that we proceed to the second duty that we owe unto men This Doctrine therefore which hath made knowne unto you the wonderfull goodnesse and loving kindnesse of the Lord and the infinitnesse of his tender mercies towards poore miserable sinners that stand in need of his mercy must stirre up and provoke us to be good and mercifull to them that stand in need of us Neither is there any thing in the world that will have that force to make us willing to doe good and to shew mercy unto men as the true knowledge and consideration of this how good and mercifull the Lord hath beene unto us Luke 6.36 Be ye mercifull saith our Saviour as your father also is mercifull and Matth. 18.33 Shouldst not thou also have had compassion on thy fellow-servant even as I had piety on thee Yea Mat. 5.45 our Saviour teaching how bountifull and good the Lord is to all sorts of men perswadeth all his Disciples to be so too by this argument that you may be the children of your Father which is in heaven As if he should say there is nothing whereby you may better be knowne to be the children of God nothing wherein you can more resemble him then in this willingnesse and readinesse to do good and to be beneficiall unto others And there be foure things principally commended to us for our imitation in this example of our heavenly father 1. He is full of the bowells of mercy apt to pittie them he seeth to be in misery 2. He is bountifull and ready to helpe them and do them good 3. His bounty is altogether free and respecteth nothing in them that might move him to it but onely this that they are in misery and have need of him 4. He is apt to do good not only to them that are in misery but to all even to all his creatures First we must labour to be tender hearted and pitifull towards them that are in distresse and misery For this is our fathers disposition as we have heard Iam. 5.11 He is very pitifull and of tender mercy And so must we be if wee will approve our selves to be his children Ephes. 4.32 Be ye kinde one to another and tender hearted 1 Pet. 2.8 Have compassion one of another be pitifull Col. 3.12 Put on as a beautifull garment that will greatly adorne and grace your profession as the elect of God holy and beloved bowels of mercies They are therefore certainely most unlike to our heavenly father 1. That are hard hearted towards the poore not affected nor moved with their cryes and miseries Deut. 15.7 Thou shalt not harden thy heart from thy poore brother 1 Ioh. 3.17 He that shutteth up his bowels of compassion from his needy brother as if he should say when he findeth his heart apt to be moved with compassion violently restraineth himselfe from it how dwelleth the love of God in him We should provoke and force our selves to it as we have heard and not against it Pro. 21.13 He that stoppeth his eares at the cry of the poore and striveth not to be affected with it he also shall cry himselfe God can make the hardest hearted man cry himselfe but he shall not be heard And Pro. 11.17 He that is cruell to the poore troubleth his owne flesh 2. That do the workes of mercy without any mercy at all without any compassion of heart toward the misery of them that they doe relieve But either 1 out of a respect to their owne credit as the Pharisees Mat. 6.1 2. Or 2 out of hypocrisie as Iudas Ioh. 12.5 6. Or 3 out of a desire to be rid of them and freed from the noise of their clamour as the unrighteous judge relieved the poore widow Luk. 18.5 Where as indeed the mercifulnesse of the heart from whence that proceedeth which wee do for the poore is that which graceth our alms-deeds more then the valew of the thing that wee give unto them Mat. 5.7 Blessed are the mercifull Esa. 5 8.10 If thou draw out thy soule to the hungry then shall thy light arise in obscurity and thy darknesse be as the noone day Iob. 30.25 Was not my soule grieved for the poore Secondly we must not content our selves to pity the poore but we must also relieve them and be ready to doe them good For this is the disposition of our heavenly father Psal. 146.7.9 He giveth food to the hungry he relieveth the fatherlesse and the widow Yea he is bountifull in his goodnesse to such Iames 1.5 He giveth to all men as need liberally and upbraideth not And so must we do if we will approve our selves to be the children of our heavenly father And surely there was never any that did find the Lord to be mercifull to them in the pardon of their sinnes that were not by the spirit of God made mercifull to them that stood in need of them Psal. 112.4 5. The righteous man is mercifull and full of compassion a good man is mercifull and lendeth And verse 9. He hath dispersed he hath given to the poore Two things there be that do highly commend this duty unto us 1. That the Lord in his Word hath declared himselfe to be greatly pleased and delighted with it Mic. 6.8 What doth the Lord require of thee but to do justly and to love mercy It is a duty that doth greatly grace all other even the best duties that we can performe Acts 10.4 Thy prayers and thine almes are come up for a memoriall before God Yea it is a duty more pleasing unto God then any outward duty even of the first table Mat. 12.7 I will have mercy and not sacrifice 2. That it is a duty that God hath made greater promises unto then to any other almost that a Christian can performe Mat. 5.7 Blessed are the mercifull for they shall obtaine mercy In which respect Solomon saith Pro. 14.21 He that hath mercy on the poore happy is he And three sorts of promises
may see verse 3 4 5. I acknowledge my transgression and my sin is ever before me Against thee thee onely have I sinned and done this evill in thy sight behold I was shapen in iniquity and in sin did my mother conceive me So doth he likewise Psal. 25.16 Turne thee unto me and have mercy upon me for I am desolate and afflicted They that seeke to God for mercy must judge themselves unworthy to find mercy as Benhadads servants did when they sued to Ahab for mercy they went with ropes on their heads and sackcloth about their loines 1 King 20.32 The Lord is plentifull in promising his mercy to such miserable humble and dejected soules Psal. 9.12 He forgetteth not the cry of the humble and 10.17 Lord thou hast heard the desire of the humble Therefore is this title given to the Lord he is called a God that comforteth the abject 2 Cor. 7.6 Thirdly If thou be one that fearest to offend God in any thing thou needst not doubt of his mercy for thou hast his promise Luke 1.50 His mercy is on them that feare him from generation to generation Fourthly If thou canst trust in his mercy and rely and rest upon it certainly it belongeth to thee That maketh David pray thus Psal. 33.22 Let thy mercy ô Lord be upon us according as we do hope in thee and 147.11 The Lord taketh pleasure in them that hope in his mercy Fiftly If Christ be the onely ground of thy hope and confidence to find mercy with God if thou trust to obtaine it onely through the merit of his bloud There is no comming before the mercy-seat of God but through him This was notably figured unto Gods people in the ceremoniall law 1. None might goe into the holy of holies where the mercy-seat stood to obtaine mercy for Gods people but the High-priest onely who was a figure of Christ Heb. 9.7 2. He might not upon paine of death presume to come before the mercy-seat to obtaine mercy for Gods people without incense which signifyed the intercession of Christ. Levit. 16.13 The cloud of the incense must cover the mercy-seat that he die not 3. He must not come before the mercy-seat without the bloud of the sacrifice which signified the bloud of Christ Heb. 9.7 Into the second Tabernacle went the High-priest alone not without bloud which he offered for himselfe and for the errours of the people Levit. 16.14 He shall take of the bloud of the bullocke and sprinkle it with his finger upon the mercy-seat No hope of comfort at Gods mercy-seat but onely through the merit of Christs bloud who is therefore called our hope 1 Tim. 1.1 But having him for our High-priest we may goe boldly to the throne of grace and may obtaine mercy and find grace to helpe in time of need as the Apostle speaketh Heb. 4.16 And so much shall serve to be spoken of the first dutie which concerneth the Lord himselfe Seeing the Lord is so infinite in mercy labour thou to know that hee is so unto thee Lecture XXV On Psal. 51.1 2. May 16. 1626. NOw for the second duty which concerneth the Lord himselfe it is that which the Prophet exhorteth us unto Psal. 29.2 Give unto the Lord the glory due unto his name that is carry your selves toward him accordingly give him his due If we know and beleeve indeed that God is so gracious and mercifull specially if we know and beleeve he is so unto us how can we choose but love him and feare to offend him and cry shame upon our selves that we are no more willing and desirous to serve and please him Therefore doth the Apostle pray for the Ephesians Ephes. 3.18 19. that God would make them able to comprehend with all Saints what is the length and breadth and deapth and height and to know the love of Christ which passeth knowledge that they might be filled with all the fullnesse of God as if he should say If once you fully knew this love that God hath borne to you in Christ it would even fill you with all the fullnesse of God that is with all the sanctifying and saving grace of God Many deceive themselves miserably in this point and challenge to themselves an interest in Gods speciall mercy without any ground at all I will therefore shew you five notable effects that the true knowledge of this marvellous mercy and goodnesse of the Lord must needs worke upon them that have it Whereby as by certaine notes you may try your selves whether you do indeed beleeve and know that this speciall mercy of the Lord doth belong unto you First It will make men afraid to offend him Nothing hath that force to work in a man the true feare of God as this hath Psal. 130.4 There is mercy with thee that thou maist be feared and Hos. 3.5 They shall feare the Lord and his goodnesse in those daies And that is the right feare of God which the knowledge of Gods mercy doth breed in us Secondly He must needs grieve and be troubled when he hath offended him Nothing hath that force to melt and breake the heart with godly sorrow for sinne as the true knowledge of the Lords marvellous mercy and loving kindnesse towards us Zach. 12.10 I will poure upon them the spirit of grace that is the spirit of adoption which shall perswade them of my fatherly love towards them as it is called Rom. 8.15 and they shall looke on him whom they have pierced and then they shall mourne for him as one mourneth for his onely son And what was it that made Mary Magdalen weepe so abundantly for her sinnes Luk 7.38 Our Saviour telleth us verse 47. it was her love that grew from the consideration of Gods marvellous mercy in pardoning her so many foule sinnes Thirdly He must needs take delight in the service and worship of God Nothing hath that force to make the worship of God sweet unto us as the true knowledge and consideration of the mercy and goodnesse of God As for me saith David Psal. 5.7 I will come into thy house in the multitude of thy mercy That is that that shall draw me to thy house and make me love it and Ier. 31.12 They shall come and sing in the height of Zion and shall flow together to the goodnesse of the Lord. So David giveth this for the cause why he begged so earnestly of God that he might dwell in the house of the Lord all the daies of his life Psal. 27.4 to behold the beauty of the Lord that is how amiable and gracious the Lord is As if he should say I can no where behold and see that so well as in his house and that is the thing that maketh me so farre in love with the house of God O if men knew the sweetnesse and infinitenesse of Gods mercy they would love his house and delight more in it then they doe Fourthly He must needs desire earnestly to know the will of God
I may use to you the words of the Prophet Esa. 42.23 Who among you will give eare to this who will hearken and heare for the time to come Thirdly and lastly Admit there were but one or two among you that had present need of comfort and none of the rest of you either needed it now or were like to stand in need of it hereafter yet stand I more bound to respect the two poore afflicted soules then al the rest of you though you were as many more as you are and rather let you all go without that portion that belongeth to you then those two And I have three reasons to move me to it First the example of the Prophet Elisha 2 King 4.27 who had tender respect to the Shunamite when her soule was vexed within her Yea of Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe shepheard and pastour who professeth this to be his chiefe care Ezek. 34.16 I will bind up that which was broken and will strengthen that that was sicke And that this was the chiefe worke God appointed him to when he sent him to preach Esa. 61.1 2. He hath sent me to bind up the broken-hearted and to comfort all that mourne in Zion And gave an experiment of this in Peter and Mary whom because they were afflicted in conscience he shewed more care of after his resurrection then of all the rest of the Disciples Mar 16 9. 1 Cor. 15.5 Ioh. 21.15 Secondly the charge and commandement of Christ which he hath given all his Ministers concerning these as appeareth Esa. 40.1 2. Comfort ye comfort ye my people saith your God speake ye comfortably to Ierusalem And in that charge to Peter Ioh. 21.15 Feed my lambes Thirdly as these poore soules have need to be comforted and have this evill usually accompanying their other misery that it is a hard thing to fasten any comfort upon them their soulâ— usually refuseth comfort when they are in this case as David speaketh Psal 77.2 So the ministery of the Word being ordained to this very end 1 Cor. 4.3 hath more force and God sheweth his power more in it this way then in any private meanes According to that Esa 57.19 I create the fruit of the lips peace peace to him that is farre off and to him that is neere saith the Lord and I will heale him Now therefore hearken unto me so many of you as feare the Lord and yet are much subject to trouble of mind and heavinesse of heart and to use the words of the Evangelicall Prophet Esa. 51.1 hearkâ—n unto me ye that folow aâ—â—â—r righteousnesse ye that seeke the Lord. Stirre up your hearts to admit of the word of consolation Foure things I have to say to you for your comfort First It is the will of God that such as you are should be cheerefull and comfortable in your spirits He hath oft charged you in his Word to be so yea as oft and as earnestly as ever he charged you to feare him and to lead a godly life Psal. 32.11 Be glad in the Lord and rejoyce ye righteous so I would wilt thou say if I were so but marke what followeth and shout for joy all ye that are upright in heart Yea Psalme 105.3 Let the heart of them rejoyce that seeke the Lord. Yea Phil. 4.4 Rejoyce in the Lord alway and againe I say rejoyce To omit many other places as Psalme 2.11.33.1.48.11.68.4.97.12.149.2.5 Matth. 5.12 Luke 10.20 Rom. 12.13 Phil. 3.1 1 Thess. 5.26 By all which you may perceive this that God greatly delighteth to see you cheerefull and comfortable Secondly I must intreat you to consider the mischiefe that commeth by your giving so much way to your heavinesse and feares 1. You give occasion to wicked men to blaspheme and speake evill of the good waies of God as if this preaching and profession made men mad or mopish that follow it and so yee alienate their hearts from religion and make them hate preaching As the spies that brought an evill report of the land of promise and said Numb 1â— 32 It was a land that devoured the inhabitants of it alienated the hearts of the people from it and made them murmur against Moses and Aaron Numb 14.2 It is said Acts 9.31 that while the faithfull walked in the feare of the Lord and in the comfort of the Holy Ghost they multiplied That is the way to add to the Church and gaine others to it when Christians walke cheerefully and comfortably and so the contrary is a stumbling blocke to keepe men from it 2. By yeelding to this heavinesse you give advantage to Sathan and make your selves lesse able to resist his tentations Neh. 8.10 Be not so sorrowfull for the joy of the Lord is your strength 3. By yeelding to this heavinesse and feare ye make the duties and services ye do to God lesse acceptable unto him For as God loveth a cheerefull giver 2 Cor. 9.7 so doth he a cheerefull worshipper Psalme 100.2 Serve the Lord with gladnesse The Lord would have us call the Sabbath a delight Esa. 58.13 And threatneth captivity even for this Deut. 28.47 Because they served him not with joyfullnesse and with gladnesse of heart Thirdly I must desire you to consider how just cause such as you are have to be comfortable and cheerfull in the Lord what cause soever you have of humbling in your selves For certainly yeare in a blessed state Psal. 128.1 Blessed is every one that feareth the Lord. 1. You are the people to whom the kingdome of heaven doth belong Mat. 5.3 Blessed are the poore in spirit for theirs is the kingdome of heaven And all things that befall you shall certainely tend to the fitting of you for it and therefore you have just cause of joy Feare not little flock saith our Saviour Luk. 12 3â— it is your fathers good pleasure to give you the kingdome Rom. 8.28 All things worke together for good to them that feare God Rom. 5.2 We rejoyce in hope of the glory of God Yea we glory in tribulation also verse 3..2 You are the people whose sins are forgiven and for whom Christ hath fully satisfyed the justice of his father so as though you may be chastised sharply for them punished you shall never be In that day there shall be a fountaine opened to the house of David and to the inhabitants of Ierusalem for sinne and for uncleannesse Zach. 13.1 In what day See that Zach. 12.10 when God shall poure upon them the spirit of grace and supplications so as they should looke upon him whom they had pierced and mourne for him And therefore thou hast just cause of joy Esa. 40.2 Speake ye comfortably to Ierusalem and cry unto her that her warfare is accomplished the battell is fought and victory obtained against all her enemies that her iniquity is pardoned for she hath received of the Lords hand double for all her sinnes 3. You are the people that how ever men esteeme you or you thinke of
he knoweth thee better then thou knowest thy selfe When my spirit was overwhelmed within me saith David Ps. 14â— 3 then thou knewest my path 3. Oh but thou wilt say Is it possible I should be in Gods favour and in the estate of grace and not perceive it my selfe feele no comfort in it I answer yes this is possible enough Davids sin was forgiven conseqvently he was in the favour of God so soon as ever he repented and Nathan in the name of God assureth him of so much 2. Sam. 12.13 The Lord hath put away thy sin and yet he perceived it not nor felt the comfort of it of a good while after as appeareth by this Psalme specially ver 8. Make me to heare joy and gladnes and ver 12. Restore to me the joy of thy salvation As our Saviour after his resurrection appeared to Mary Magdalen was with her and spake to her and yet shee sought for him and wept because shee could not find him inso much as Christ sayd to her Woman why weepest thâ—â— Hee was with her and spake to her and shee knew it not Iohn 20.14 15. So to the two Disciples that went to Emaus Christ appeared was with them and talked with them and yet they were sad and full of heavinesse Luke 24.15 16. Why Hee drew neere to them in a most gracious manner and went with them and yet they knew it not for so saith the text Their eyes were holden that they should not know him And even so it may bee with thee It is one mercy to have our sinnes pardoned to bee received into Gods favour and to have saving grace bestowed upon us and another mercy to have the knowledge of this to perceive and feele wee are in this case The former sundry of Gods servants have received and yet have spent sundry yeares in Gods service before they could attaine unto the latter At that day saith our Saviour meaning after his ascension Ioh. â—4 10 ye shall know that I am in my father and you in me and I in you Christ was already in them and they in him but they knew it not yet they had no feeling nor comfort of it to speake of A man may be you see in Gods favour though he perceive it not himselfe we may not judge our owne estate by our feeling Nay this is the praise and commendation of faith in Gods account when we can beleeve and rest upon his word and promise even when we have no sense nor feeling of his favour when he seemeth to frowne upon us to hide and turne away his face from us And that which our Saviour saith of sight may be said of all sense and feeling also Ioh. 20.29 Thomas because thou hast seene thou hast beleeved blessed are they that have not seene and yet have beleeved And this is the first consideration that may stay and comfort a poore soule that is in this estate Secondly thou must consider that this hath bin the case of many Gods dearest servants the Lord hath for a time hid his face from them they have beene deprived of all feeling of his favour Iob was in this case Iob 13.24 Wherfore hidest thou thy face and holdest me for thine enemy And Heman was Psalme 88.14 Lord why castest thou off my soule and hidest thy face from mee And Asaph was Psalme 77.3 I remembred God and was troubled I meditated and my spirit was overwhelmed And David complaineth Psal. 109.22 His heart was wounded within him hee had a wounded spirit And Paul 2 Cor. 7.5 that he had not onely fightings without but terrours within And the Blessed Virgins soule was pierced through as with a sword Luke 2.35 But what speake I of particular members of Gods Church that were in this case The whole Church the whole mysticall body of Christ is brought in by Solomon in his Song of songs complaining that shee was in this case Canticles 5.6 Her beloved had withdrawne himselfe and was gone from her shee sought him but could not finde him she called upon him but hee gave her no answer Esay 49.14 Zion said the Lord hath forsaken mee my God hath forgotten mee And Lament 3.18 the whole Church complaineth my hope is perished from the Lord. Yea what speake I either of particular members or of the whole body of the Church of God our blessed Saviour himselfe who never committed sinne neither was guile found in his mouth as the Apostle speaketh 1 Pet. 2.22 even he in the dayes of his flesh had experience of this tentation and was deprived for a time of the sense of Gods favour when he cryed out in bitternesse of his soule Matth. 27.46 My God my God why hast thou forsaken me This second consideration hath great force to sustaine the heart of any poore servant of God that is thus troubled And so it is spoken of 1 Pet. 5.8 9. Your adversary the devill as a roaring Lyon walketh about seeking whom he may devoure whom resist stedfast in the faith knowing that the same afflictions are accomplished in your brethren that are in the world As if hee should say Let him roare and shew his malice and rage against any of you never so much your case is no worse for this then other of Gods servants hath bin and therefore faint not yeeld not to him but resist him manfully For from hence thou mayst thus inferre and reason with thine owne heart 1. That a man may be deare unto God and highly in his favour and yet be for a time deprived of the sense of it For so was Iob certainly and David and Paul and the Blessed Virgin and our blessed Saviour And say therefore to thine owne soule as Psalme 73.15 If I should judge otherwise behold I should offend against the generation of thy children 2. That no child of God should thinke it strange if they fall into this affliction nor hope to be exempted quite from it but looke and prepare for it Beloved saith the Apostle 1 Peter 4 12. thinke it not strange concerning the fiery tryall as though some strange thing had happened unto you Nay a man should reason thus with his owne soule rather if I should alwayes remaine like these confident fooles that never had any doubtings nor feares which I see all the best of Gods servants yea the whole mysticall body of Christ yea Christ my Saviour himselfe were so much subject unto what should I thinke of my selfe If I should bee without this chastisement alway whereof all are partakers then were I a bastard and no son as the Apostle speaketh Hebr. 12.8 The third consideration that may stay us and keepe us from sinking and being overcome of this tentation is this That as in all other afflictions Esa. 45.7 so in this especially the Lord hath a speciall hand it is the Lords doing It is he that hideth his face from thee that with-holdeth from thee the feeling of his favour and thy spirituall comfort Ps. 30.7 Thou didst hide thy
sorrowes wee meet with heere in this place of our pilgrimage as David calleth it Psal. 119.54 this forrein country where wee are many times a long while before wee can heare from our father and the letters and love-tokens he sendeth us are oft intercepted by one or other are most effectuall meanes to make us long to be with our father in whose presence and no where els is fullnesse of joy and at whose right hand there are pleasures for evermore as the Prophet speaketh Psal. 16.11 Fiftly by this meanes above all others the Lord worketh his people to a more high and pretious esteeme of his favour and of the comfortable assurance and feeling of it For as it is with all other blessings of God so it is with this If we did not feele the want of it sometimes we could never valew it to the worth The Lord therefore hideth his face a great while sometimes from his dearest children and letteth them not see the light of his countenance that he might cause them 1. To seeke him more diligently and never rest till they have found him againe 2. To hold him faster when they once have recovered him and both these waies declare that they highly esteeme of his favour indeed Both these effects had Christs withdrawing himselfe from his Spouse Cant. 3.1 4. For thereupon 1. She fought him 1 in her bed by secret prayer and meditation 2 when that would not serve she went about the city in the streets and sought him by the helpe of the conference and prayers of Gods people 3 when she could not yet finde him she went to the watchmen and Ministers of the Church and sought him by the helpe of that ordinance of God she neglected no meanes she could possibly use to recover her comfort That was the first effect I told you of 2. When she had found him she held him and would not let him goe And certainely by daily experience we find this 1. That none so thirst after Christ none so esteeme of the meanes of grace none take such paines for them none use them so diligently and constantly 2. Christ and his Gospell is not so sweet to any none have so tender consciences so fearfull to offend God in any thing as those are that have had experience of this affliction according to the old proverbe the burnt child will dread the fire They that were stung by the fircy serpents and none but they made high account of the brasen serpent no body needed to perswade them to run to it and fixe their eyes upon it Num. 21.9 and so it is in this case And above all other men he that hath once tasted how gracious the Lord is and hath felt the sweetnesse and comfort that the assurance of Gods favour yeeldeth unto the soule let him be deprived of it a while and he would give the whole world if he had it to recover this comfort againe He will be ready to cry as David Psal. 63.1 2. O God thou art my God early will I seeke thee my soule thirsteth for thee my flesh longeth for thee to see thee so as I have seene thee in thy sanctuary And when God shall have restored to such a soule but the least glympse of the light of his countenance ô how hee prizeth it How sweete is Christ and his Gospel to him That which the Apostle speaketh Romans 10.15 is the voice of such a one and of none other O how beautifull are the feete of them which preach the Gospel of peace Sixtly and lastly By this meanes the Lord doth establish his people and causeth them to be better rooted and setled in a Christian course and so also more fruitfull unto him then otherwise they could be And a singular benefit doubtlesse this is The Apostle prayeth for the Colossians Col. 2.7 that they may be rooted and built up in Christ and established in the faith And Peter for those he wrote to 1 Pet. 5.10 that God would make them perfect stablish strengthen settle them And God hath no such way to bring his people to this as by exercising them sometimes with these spirituall desertions They that haue layd their foundation upon the rocke did digg deepe first Luk 6.48 That even as wee see the winds and stormes and frosts that trees and plants are subject unto make them take deeper root and so to be more fruitfull in due time even so it is with the Lords plants also none are so steady and constant in a Christian course none so full of the fruits of righteousnesse as those that have tasted deepest of this cup of inward affliction And this the Prophet giveth for a reason why the Lord doth breake the hearts of his people and make them mourne so and giveth them the spirit of heavinesse Esa. 61.3 that they might be called that is knowne and acknowledged even by others apparantly and notoriously trees of righteousnesse the planting of the Lord that he might be glorified So that that which the Apostle speaketh of all affliction may be most truly said of this Heb. 12.11 This chastisement for the present seemeth not to be joyous but grievous lesse comfort it hath in it then any other affliction more bitter and grievous it is then any other neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse unto them which are exercised thereby The fift and last consideration that may stay and comfort Gods people in that case is this That certainly they shall not be overcome of this tentation because God hath bound himselfe by promise to sustaine them in it and give them the victory over it Psal. 37.24 Though he fall he shall not be utterly cast down for the Lord upholdeth him with his hand Deut. 33.27 The eternall God is thy refuge and underneath are the everlasting armes So that I may boldly say to thee that art in this case as Psal. 55.22 Cast thy burden upon the Lord and he shall sustaine thee Yea this affliction shall certainly have a comfortable issue and end in much joy Psal. 126.5 They that sow in teares shall reape in joy and Ioh. 16.20 Your sorrow shall be turned into joy And thus have I finished the first part of mine answer to the maine objection that Gods people that are in distresse of conscience are apt to make against themselves I have shewed you five props that God in his word hath given them to stay them from being overthrowen by these winds and stormes and flouds that beate upon them Now followeth the second part of my answer wherein I must shew you how and by what meanes they that are in this case may recover their comfort and get the victory over this tentation And here I must deliver to you 1. certaine caveats and tell you what you must take heed of and not do 2. certaine directions and shew you what you must do if you desire to recover the comfortable assurance and feeling of Gods favour when you have lost it
The caveats are two First take heed thou seeke not to ease and deliver thy selfe out of this distresse by unlawfull means And there be three false wayes whereby men are wont to seeke ease in this case and to put God and their owne spirituall estate out of their mind 1. By shunning that ministery that did use to touch them to the quicke and to pierce their hearts Thus did Ahab shun Micajah 1 Kin. 22.8 I hate him for he doth not prophesie good concerning me but evill And Felix Paul Acts 24.25 Goe thy way for this time and when I have a convenient season I will call for thee 2. By giving over their private duties of reading and prayer saying in their hearts with that desperate Pursevant whom Ioram sent to apprehend the Prophet 2. Kings 6.33 What should I wait for the Lord serve the Lord any longer 3. By giving themselves over to carnall mirth to drinking and gaming and good fellowship according to the counsell Sauls Courtiers gave to him 1 Samuel 16.16 Seeke out a cunning player on a Harpe and when the evill spirit from God is upon thee let him play and thou shalt be well But take thou heed of seeking ease to thy soule any of these wayes hate them abhorre them that give thee this counsell and say with Iob 21.16 Let the counsell of the wicked be farre from me and with David Psal. 119.128 I hate every false way For 1. they that take this counsell make Satan their Physician to cure them when God hath made them sicke their Surgeon to heale the wounds that God hath made in their soules And certainely all his medicines and salves have deadly poison in them the wounds hee seemes to heale hee makes farre more incurable The wounds that God makes none but God can cure Iob. 5.18 Hee woundeth and his hands make whole Gods meanes which they shunne though they doe make them sad for a time yet they have in them the seed and roote of comfort and will bring the heart to comfort in the end if they bee constantly and conscionably used the sadnesse that they cause maketh the heart better as Solomon speaketh Ecclesi 7.3 That ministery that pierceth most is of a healing and comforting nature compared therefore to an excellent oyle and balme Psalm 141.5 And of Religion and religious duties Solomon saith Proverbs 3.17 All her paths are peace Where as Satans meanes on the contrary though they seeme to give ease and joy to the heart for the present yet indeede they doe the heart no good they can worke no sound cure on a wounded spirit Ecclesiast 2.2 I said of mirth what doth it Nay it makes the wound in the end worse then it found it Proverbs 14.13 The end of that mirth is heavinesse 2. They that take this course doe seeke to hide themselves from God as Adam did Genesis 3.8 1. And what madnesse is it for a man to thinke hee can bee able to doe so A child or a servant may runne away from his father or Master when they are angry or threaten them but who can runne away or hide himselfe from God Psalme 139.7 Adam thought to have hidden himselfe but hee could not Genesis 3.9 2. Admit one could doe so yet is not that the way to recover his favour by hiding our selves or running from him Draw neare to God saith the Apostle Iam. 4 ◠and hee will draw neare to you The second caveat I must give you is this take heed you yeeld not unto this tentation but resolve to resist it that is the way to overcome it if thou resist it not thou art in danger to be overcome of it Iames 4.7 Resist the Devill and he will flye from you When so foule a tentation as this is to bee perswaded that God hateth thee and hath rejected thee and is thine enemy that thou hast no part in Christ nor in Gods mercy is suggested into thy mind reject it with detestation as our Saviour did the like Matth. 4.10 Get thee hence Satan But how should I resist it wilt thou say The Apostle telleth thee 1. Peter 5.9 Whom resist stedfast in the faith Two things thou must do in this case First consider what God in his word hath said concerning such as thou art Search into the word acquaint thy selfe with Gods promises Thus did Christ resist Satan Matth. 4.4 7 10. This is the sword of the spirit Ephesi 6.17 Resolve therefore thus with thy selfe as David doth Psal. 85.8 I will hearken not what Satan or mine owne heart saith but what the Lord God will say of such as I am Say to thine heart as our Saviour doth to the Lawyer Luke 10.26 What is written in the Law how readest thou It is written Psal. 103.17 The mercy of the Lord is from everlasting to everlasting upon them that feare him And such a one thou canst not deny thy selfe to bee It is written Prov. 28.13 He that covereth his sins shall not prosper but who so confesseth and forsaketh them shall have mercy It is written Ps. 105.3 Let the heart of them rejoyce that seeke the Lord. It is written Rom. 5.20 Where sin abounded there grace did much more abound There is no comparison betweene the multitude and hainousnesse of thy sins and Gods mercy or Christs merit It is written Iohn 6.37 Him that commeth to me desireth unfainedly to have benefite by me and to beleeve in me I will in no wise cast out and such a one thou canst not deny thy selfe to bee And many other such comfortable promises are written in Gods word Acquaint thy selfe with them ô they may stand thee in great stead one day David found this Psal. 119.93 I will never forget thy precepts for with them thou hast quickened me Secondly Resolve with thy selfe thou wilt give credit unto and rest upon that which God hath said in his word though a thousand Devils and thine owne heart also should say never so much to the contrary though thou have no feeling nor comfort at all in the assurance of Gods favour Say with David Psal. 56 3 4. When I am afraid I will trust in thee Why so In God will I praise his word in God have I put my trust As if hee had said though I be full of feares and consequently void of comfort and feeling yet I have Gods word and promise and that I will trust to For we live by our faith and not by our feeling Hab. 2.4 The just shall live by his faith It is the nature of faith to give credit unto and rest upon the word though wee see or feele nothing to rest upon Hebr. 11.1 Faith is the evidence of things not seene So that looke what the Apostle saith of hope Rom. 8.24 We are saved by hope but hope that is seene is not hope the same may be said of faith We are saved by faith but faith that is seene is not faith Indeed that and that only is true faith that is grounded
all thy getting get understanding For riches and honor are with her yea durable riches and righteousnesse Pro. 8.18 and 2. thou that hast ever felt the worke of grace comfort of Gods spirit in thy selfe mayest boldly from thy former experience conclude as David doth Psalme 23. â— Surely goodnes and mercy shall follow mee all the dayes of my life and I shall dwell in the house of the Lord for ever Iohn 8.35 The servant abideth not in the house for ever but the sonne doth Though my love to God be changeable yet Gods love to me is not Esa. 64.5 In those is continuance and we shall be saved Though therefore the comforter have withdrawne himselfe from thee for a time be sure he will returne againe and therefore wait for him And that which the Prophet saith of his vision may fitly be applyed to this purpose Hab. 2.3 Though it tarry wait for it for it will surely come it will not tarry hee meaneth one moment longer then the appointed time the fittest time Resolve with thy selfe as the Prophet doth Esay 8.17 I will wait upon the Lord that hideth his face from the house of Iacob even from his owne chosen people sometimes and I will looke for him Certainely of this sicknesse of thy soule I may say to thee as Christ did of Lazarus Iohn 11.4 this sicknesse is not unto death thou shalt surely recover it thy sorrow shall be turned into joy as our Saviour hath promised Iohn 16.20 The third direction is this Thou must well examine thy present estate and thou shalt find that though the spirit of adoption seeme to be gone and thou canst not find that worke of the spirit in thy selfe yet the spirit of sanctification abideth still in thee and if thou wilt well examine thy selfe thou shalt find that worke of the spirit in thee 1 Iohn 2.17 The annointing which ye hâ—ve received of him abideth in you and 3.9 Whosoever is borne of God doth not commit sinne that is as other men doe or as himselfe did before for his seed remaineth in him Examine thy heart well and thou shalt find evident notes of this First Thou art afraid to doe anything that thou knowest would offend God and whence commeth that from flesh and bloud No no of every naturall man the Apostle pronounceth Rom. 3.18 There is no feare of God before his eyes Secondly Thou lovest all that feare God and this is a certaine signe Gods spirit abideth in thee 1 Iohn 3.13 14. Marveâ— not my â—rethren though the world hate you wee know that wee have passed from death to life because wee love the Brethren Thirdly even in this case wherein now thou art thou prayest still and darest not neglect that duty as David did Psalme 31.22 I said in my hast I am cut off from before thine eyes neverthelesse thou heardest the voice of my supplications when I cryed unto thee Even then I plyed thee with supplications and 61.2 From the end of the earth will I cry unto thee when my heart is overwhelmed And whence commeth this I pray you Surely these prayers of all others proceed from the spirit as the Apostle teacheth Romans 8.26 The spirit helpeth our infirmities for wee know not what wee should pray for as wee ought but the spirit it selfe maketh intercession for us with groanings which cannot bee uttered Fourthly thou lovest God though he doe hide his face and frowne on thee yea this very sorrow and anguish thou art in is a certaine Symptome and signe of thy love to God that is the cause that is the roote of it thou couldest not bee troubled as thou art with this that thou wantest the sense of Gods love if thou didst not dearely love him Certainely thou art sicke of love as the Church was Canticles 2.5 When Christ withdrew himselfe a while from her and shee sought him so carefully shee bewrayeth and could not conceale this to be the cause of her griefe Cant 3.1 2 3. I â—ought him whom my soule loveth I will go into the city and seeke him whom my soule loveth I said unto the watch-men saw ye him whom my soule loveth And whence came it that Mary wept so Luke 7.47 She loved much And whence commeth this I pray thee that thou so lovest the Lord From flesh and bloud No no this can come from nothing but from Gods spirit saving grace as is plaine by that question thrice moved to Peter Ioh. 21.15 17. Dost thou love me And by that of the Apostle 1 Cor. 8.3 If any man love God the same is knowne of him Fiftly and lastly Thou dost at the least unfainedly desire to feare God and to love him and to call upon him and to love his children and it is a great griefe and trouble to thy heart that thou canst not doe it better To will is present with thee as the Apostle speaketh Rom. 7.18 Certainely this change that is wrought in thy will these unfained desires of grace doe prove evidently that the spirit of God dwelleth in thee Phil. 2.13 It is God that worketh in you both to will and to doe of his good pleasure And Nehe. 1.11 Nehemiah proveth himselfe to be Gods servant even by this note because hee desired to feare Gods name Now from these five notes of Gods spirit dwelling in thee thou mayest infallibly inferre these conclusions for the recovering of thy comfort 1. That thou hast faith and art thereby united unto Christ. 1 Iohn 3.24 Hereby we know that hee abideth in us by the spirit which he hath given us And 4.13 Hereby wee know that wee dwell in him and he in us because hee hath given us of his spirit As the naturall spirit is in no member that is not united to the head so can the spirit of sanctification bee in none that is not by faith knit unto Christ our head as the Apostle applyeth this comparison Ephesians 4.16 And our Saviour Iohn 15.4 As the branch cannot beare fruit of it selfe unlesse it abide in the Vine no more can yee except ye abide in me 2. That thou hast just cause to bee comfortable thou hast the roote and ground of sound comfort in thy selfe Psalme 32.11 Bee glad in the Lord and rejoyce ye righteous and shout for joy all ye that are upright in heart 3. That it is thy great sin for which thou hast just cause to checke and blame thy selfe that thou art not more thankefull that thou rejoycest no more in thine estate Is it thinkest thou 〈◊〉 blessing or a common blessing to have Christ to have Gods spirit dwelling in thee to have this blessed change wrought in thy soule Paul giveth thankes for this Romans 6.17 God bee thanked that ye were the servants of sinne but ye have obeyed from the heart that forme of Doctrine that was delivered unto you And 1 Thessal 3.9 What thankes can we render to God againe for you for all the joy wherewith we rejoyce for your sakes before our
to open his griefe and make his moane and powre out his heart unto Nature taught Haman that wretched man when hee was full of heavinesse for the honour that was done to Mordecai to ease his heart that way Est. 6.13 Hee told Zeresh his wife and all his friends euery thing that had befallen him In which respect great Princes have esteemed it a cheife part of their happinesse to have some speciall bosome friend whom they might make use of this way Such a one was Hushai to David 2 Sam. 15.37 and Zabud to Solomon 1 King 4.5 Now there is no such friend in the world for this purpose as the Lord is Trust in him at all times saith David Psal. 62.8 ye people powre out your hearts open your greifes before him God is a refuge for us Thus Anna the mother of Samuel told Ely that shee had done 1. Sam. 1.15 I am a woman of a sorrowfull spirit and have powred out my soule before the Lord. Thus did Samuel her son seeke to ease his heart when it was full of heavinesse 1. Sam. 8.21 Hee rehearsed all their words in the eares of the Lord hee made his moane to God Thus did Iob My friends scorne mee saith he Iob 16 â—0 counted him an hypocrite Oh heauie affliction for a man in his case to bee so iudged of and censured by such men as they were but mine eye saith he powreth out teares unto God as if hee should say That is all the helpe I have Thus did Hezechiah when he was in that paine and anguish of spirit as the poore mother in trauell whose child is even come to the birth and shee wanteth strength to bring it forth as hee complaineth to the Prophet Psa. 37.3 He taketh Rabshakehs blasphemous letter and goeth up to the house of the Lord and spreadeth it before the Lord ver 14. As if he had said Behold Lord what hee hath written O that wee would acquaint our selues so with the Lord that wee might make him our bosome friend and make this use of him in all our sorrowes Secondly The Lord is able and none but hee to yeeld us helpe in this case and restore us to our comfort He maketh sore saith Eliphaz Iob 5.18 and bindeth up he woundeth and his hands make whole This is the Lords peculiar prerogative to comfort a soule that is any distres He is the father of mercies and God of all comfort as the Apostle speaketh 2. Cor 1.3 I even I am he saith the Lord Esa. 51.12 that comforteth you And therefore David when hee had lost his feeling and comfort cryeth oft earnestly to God to restore it to him Psal. 51.8 Make me to heare joy and gladnesse As if he had said though never so much bee delivered to me for my comfort by the skilfullest of all thy servants I shall bee utterly uncapable of it and remaine still deafe of that eare till thou make me able to heare it And vers 12. Restore to me the joy of thy salvation And 86.4 Rejoyce the soule of thy servant for unto thee doe I lift up my soule And thus should every one of us cry unto God for helpe and comfort when we are in the like case Thirdly The Lord as he is able and none but he to revive such a soule so is he most ready to doe it he is very pitifull and of tender mercy as the Apostle speaketh Iames 5.11 specially to his servants who are wounded in spirit yea he hath bound himselfe by promise to helpe such Psal. 34.18 The Lord is nigh to them that are of a broken heart and saueth such as bee of a contrite spirit and 147.3 He healeth the broken in heart and bindeth vp their wounds and Esa. 57.19 I create the fruit of the lips peace peace to him that is farre off and to him that is neere saith the Lord and I will heale him So that wee may boldly go to God and seeke to him for comfort and even challenge him vpon these promises that he hath made unto us and say unto him as Psal. 85.6 Wilt thou not reviâ—e vs againe but let us remaine so dead hearted that thy people may reioyce in thee Fourthly The Lord doth therefore many times withdraw himselfe from his people and deprive them of the sence of his favour of purpose to make them more importunate in seeking to him by prayer I will goe and returne to my place saith the Lord Hos. 5.15 till they acknowledge their offence and seeke my face in their affliction they will seeke mee early And this was the cause why our Saviour was so harsh with the woman of Canaan and caryed himselfe so strangely toward her a great while even to try her faith and encrease her fervencie and importunitie in seeking to him by prayer Mat. 15.22.28 Fifthly and lastly Gods servants that have beene in this case have recovered their comfort this way even by fervent prayer when nothing else was able to doe it and have set their Probatum est upon it When David was in that case that hee said in his hast he was cast out of Gods sight Psalme 31.22 Neuerthelesse saith hee Thou heardest the voice of my supplications when I cryed unto thee as if hee had said By prayer I found comfort and thereupon hee inferreth verse 23. O love the Lord all yee his Saints as if hee should say Who would not love so gracious a God that is so ready to bee found of them that seeke him though it be in so weake a manner as I did So Psal. 77. when he was in that case that he said verse 3. he remembred God and was troubled he complained and his spirit was overwhelmed within him yet even then he found comfort by prayer ver 1. I cryed vnto God with my voice even unto God with my voice and he gave eare vnto me The sixth and last direction that I am to give to them that being afflicted in minde desire to recover their comfort is this Admit thou canst not finde comfort by any of the former meanes yet consider well and bend thy minde to meditate of that mercie and goodnesse of God whereof David speaketh heere and thou hast heard the handling of this Doctrine and thou shalt finde that thou hast no cause to doubt but that hee loveth thee First Consider the goodnesse of the Lord to all his creatures even to the worst men that live and even that may be a great helpe to thy faith in this case Alas thou wilt say that is a poore helpe if God be no otherwise good to me if he love me no otherwise then he loveth them what comfort can that yeeld me O say not so for the holy Ghost in the Word hath oft commended this to us for a helpe to our faith and bids us observe how good the Lord is to all his creatures and even to wicked men for the confirming of our owne hearts in the assurance of his love to vs. So saith
Another promise we read of Iob 33 27 28. He looketh upon men and if any say I have sinned and perverted that which was right and it profited me not hee will deliver his soule from going into the pit and his life shall see the light Another promise we have Prov. 28 13. He that confesseth and forsaketh his sinnes confessing goeth before forsaking shall find mercy Another promise is in that knowne place 1 Iohn 1.9 If wee confesse our sins God is faithfull and just see the certainty of this promise and how wee may build upon it to forgive us our sinnes and cleanse us from all unrighteousnesse See the extent and largenesse of this promise he will forgive and cleanse such from all unrighteousnesse Thirdly Gods Prophets and ministers to whom as I told you the last day the Lord hath given speciall commission and authority to remit and retaine the sins of men to pronounce unto men in his name and assure them of pardon and promised to ratifie what they doe in this case accordingly Iob. 20.23 Whose soever sins ye remit they are remitted have bin wont confidently to assure men of mercy and pardon upon their unfeined confession of their sins Thus did Samuel when the people had fully and particularly confessed their sins 1 Samuel 12 19. Wee have added to all other our sinnes this evill to aske us a King presently he comforteth them and giveth them assurance of mercy vers 20.22 Feare not saith he for the Lord will not forsake his people for his great names sake because it hath pleased the Lord to make you his people So dealt Nathan with David 2 Samuel 12.13 David said unto Nathan I have sinned against the Lord that was the summe and breviate of his confession uttered no doubt in that manner as gave Nathan just cause to judge it was unfeined and Nathan said unto David the Lord also hath put away thy sinne thou shalt not dye The fourth proofe is the experience of Gods servants that by taking this course have found comfort The Publican when out of shame compunction of heart hee had cryed God bee mercifull to mee a sinner Luke 18.13 14. which was a short indeed but a most unfeined and effectuall confession of his sin he went downe to his house justified hee obtained mercy The like experiment wee have of this in the prodigall son Luke 15.18 20. who when he did but fully resolve and purpose with himselfe to go and confesse his sin unto his father before he could doe it he found mercy his father prevented him when he was yet a great way off his father saw him and had compassion and ran and fell on his necke and kissed him But the most famous experiment of all others is that of David Psal. 32.3.5 Being in distresse of conscience for sin he professeth that till he tooke this course he could find no comfort but upon the taking of this course he found ease presently And it is a thing very observable even the difference that was betweene Saul and David The sinne of Saul mentioned 1. Sam. 15. was nothing so hainous as that of Davids mentioned 2 Sam. 11. and 12. And yet Saul after hee committed it could never find mercy with God but the spirit of the Lord the common gifts of the spirit departed from Saul and an evill spirit from the Lord troubled him 1 Samuel 16.14 and hee waxed worse and worse ever after But David found mercy with God and grew in grace exceedingly And the speciall difference that is noted by the holy Ghost betweene them is this David when God had used an effectuall meanes to discover his sin to him confessed it freely and unfainedly 2 Samuel 12.13 Saul though hee had as effectuall meanes to discover his sin to him as David had 1 Samuel 15.16 19. yet could not unfeinedly and freely confesse his sin but did what hee could to hide it and deny it and cloake it and extenuate it 1. Sam. 15.20 21. and though he seemed at length to confesse it verse 24. yet was that extorted not free and voluntary the losse of his Kingdom and of his honor and dignity troubled him more then his sin as appeareth verse 30. The fift and last proofe of the second branch of the Doctrine is the practise of Gods Saints who have ever beene wont upon the former grounds of Gods direction and promise and their owne experience to take this course to find mercy with God and have put great confidence in it And for this Davids example is most observable Hee maketh this heere a ground of his hope in prayer Have mercy upon mee blot out my transgressions for I acknowledge my transgressions And 2. Sam. 24.10 David said unto the Lord I have sinned greatly in that I have done and now I beseech thee ô Lord take away the iniquity of thy servant for I have done very foolishly Yea Psalme 32.5 Hee mentioneth nothing else that hee did to finde mercy with God when he was in distresse but this onely I acknowledged my sinne unto thee and mine iniquity have I not hid I sayd I will confesse my transgressions unto the Lord. Did hee not also make petition for pardon Surely either expressely or intentionally hee did but the chiefe thing that hee did and that that hee greatly relyed his hope upon was the hearty confession hee made of his sins And this course Gods servants have taken in seeking to find mercy with God even for others Looke whom they have beene suitors for their sinnes they have beene wont to confesse to God So did Moses in that vehement and extraordinary suite hee made for Israel Exodus 32.31 Oh this people saith hee have sinned a great sinne and have made them gods of gold So did Aaron when in the solemne feast hee was to make atonement betweene God and the people Leviticus 16.21 Aaron shall confesse over their sacrifice all the iniquities of the children of Israel and all their transgressions in all their sinnes See how large and full a confession it must be So did Nehemiah in his private fast he kept for the Church I confesse saith he Nehemiah 1.6 7 the sinnes of the children of Israel which wee have sinned against thee wee have dealt very corruptly against thee c. Yea in their publike fasts wherein they have beene most importunate suitors for others their prayers have beene sometimes almost wholly spent in confession of their sinnes As wee shall see in a private fast that Daniel kept Daniel 9. where his prayer consisting of sixteene verses foureteene of them were spent in confession of sinne And in the publike fast mentioned Nehemiah 9. where it is not onely sayd verse 2. that the summe and effect of that whole dayes worke was a confession of their sinnes and the iniquities of their fathers but the prayer that was used that day consisting but of thirty and two verses verse 6.37 one and thirty of those verses you shall finde were spent in the
confesse and seeke pardon of it 3. That his sin did thus represent it selfe unto him and trouble him after God had pardoned it and reveiled so much to him by Nathan the Prophet The Lord hath put away thy sin saith Nathan to him 2 Sam. 12 13 thou shalt not dye 4. and lastly How came this to passe Surely his conscience being awakened by the ministery of Nathan did ever and anon lay his sin in his dish and put him in mind of it dogd him and met him in the face whither-soever he went and would give him no rest till it had driven him to humble himselfe before God and to get further assurance of the pardon of it Now from these points thus observed in this speech and example of David we have this to learn for our owne instruction That they that have truly repented cannot easily forget their sins but are apt to thinke oft of them and to bee much troubled for them See the proofe of this First In the generall profession the Church maketh Esa. 59.12 Our sins testifie against us for our transgressions are with us whither-soever we go whatsoever we are doing they are ever with us Secondly See it in sundry particulars Iob professeth of himselfe Iob 13.26 that the Lord made him to possesse the sins of his youth he could not leave thinking of them and being troubled with them And of David we oft read not in this place only but in sundry other places that he was oft in this case his sins were ever in his eye and thought â—sal 38 3. and 40.12 and 25.7 11 13. If any shall object that these examples prove not the point for these men were in trouble of mind who are apt to thinke more of their sins then they should doe I answer That even with such as God hath beene reconciled unto and who have had a comfortable assurance their sins have bin pardoned it hath bin thus their sins have beene ever before them they could not forget them See this in Paul who though he knew he had obtained mercy and pardon of that wrong he had done to Gods people before his conversion as himselfe professeth 1 Tim. 1.13 14. yet was that sin all the dayes of his life ever fresh in his memory and would not out and therefore ever and anon he doth take occasion to speake of it Acts 22.4 5 26.10 11. 1. Cor. 15.9 Gal. 1.13 Ephes. 3.8 1 Tim. 1 1â— When the Lord upon their repentance doth pardon the sins of his people their sins are then quite blotted out of his debt-booke as the Lord speaketh Esa. 43.25 and cast behind his backe Esay 38.17 hee remembreth them no more Iere 31.24 but though they bee pardoned that blotteth them not out of their remembrance nor causeth them to cast them behind their owne backs but they keepe them â—tiâ—l in mind and cannot forget them for all that So the Lord saith of his people Ezekiel 16.60 61. that when hee shall have stablished with them an everlasting covenant then they should remember their wayes and be ashamed and Ezekiel 36.27 28 31. when hee had said verse 27 28. I will put my spirit within you and ye shall bee my people and I will be your God he addeth verse 31. Then shall yee remember your owne evill wayes and your doings that were not good and shall loath your selves in your owne sight for your iniquities If any shall yet object The sins of David and Paul and of those people that Ezekiel speaketh of were hainous and grosse sins no marvell though such stucke long in their mindes and were before them But it followeth not from thence that all Gods people should have their sins in their remembrance alwayes and be troubled with them I answer That it hath beene thus not onely with such as have beene guilty of grosse sins but even with them that have lived most unblameably their sins have beene much in their minde and have beene ever before them they have thought of nothing more nor have beene troubled more with any thing then with their owne sins and corruptions Take two examples for this 1. Iohn the Baptist who though he had the worke of grace begun in him sooner then any meere man wee can reade of and were sanctified in his mothers belly Luke 1.44 As soone as the voyce of thy salutation sounded in mine eares the babe leaped in my wombe for joy yet were his sins and corruptions ever before him he was never without sight and sence of his sins or else he would never have said unto Christ as he did Mat. 3.14 I have need to bee baptised of thee 2. Paul even after his conversion had his sin ever before him and was much exercised with the sight and sence of his corruptions as you may see in that large complaint he makes Rom. 7.15 What I would that doe I not but what I hate that doe I verse 18. I know that in me that is in my flesh dwelleth no good thing and verse 23. I see a law in my members warring against the law of my minde and bringing mee into captivity to the law of sin and verse 24. O wretched man that I am You see all Gods people of all sorts such as have beene in affliction of minde and such as have had most comfortable assurance of Gods love such as have beene guilty of grosse offences and such as had lived most unblameably yet all of them have knowne sin by themselves and have much thought of their corruptions and beene troubled with them Now if we shall enquire into the grounds and reasons of this we shall finde three causes of it The first is their owne conscience which God hath set in the soule to be 1. A faithfull register to record all our doings and is therefore compared to a booke Reu. 20.12 2. To bee a faithfull witnesse against us Rom. 2.15 3. To be a controuler and censurer of us to rebuke and scourge us for our sins So it was said that Davids heart smote him diverse times 1 Sam. 24.5 2 Sam. 24.10 I speake not of all the offices of conscience but of those that concerne this matter in hand Now though every man hath this faculty placed in his soule and most men are never troubled with their sins though they have more sins recorded in those bookes then Gods servants have the difference ariseth from this that the consciences of most men are sencelesse and feared as the Apostle speaketh 1 Tim. 4.2 but the consciences of Gods people are sanctified as Paul saith of himselfe 2 Tim. 1.3 Heb. 13.18 and the image of God according to which they were first created is renewed in it to doe the offices that God placed it in the soule for their conscience is wakefull and quicke sighted and tender as the apple of the eye This we shall see in David his conscience was so wakefull that the least knocke would awaken it so soone as
Nathan came to him and knocketh at his heart though he had lyen asleepe so long yet his conscience wakeneth presently and he crieth out 2 Sam. 12.13 I have sinned So soone as Gad came to him with a message from God about the numbring of the people his conscience awakened presently and smote him for it 2 Sam. 24.10 And so was it with Peter the very looke of Christ wakened his conscience Luke 22.60 61. And as the regenerate mans conscience is wakefull so it is quicke sighted and tender also and can see and bee troubled with that another man will not as we see also in David 1 Sam. 24 5. The second cause of it is that they are more subject to affliction then other men and it is an usuall effect of affliction to bring mens sins into their remembrance that they had forgotten before As we see in the brethren of Ioseph whose troubles in Egypt brought the sin which they had committed against him twenty yeeres before as fresh into their remembrance as if it had beene but newly committed as you shall finde Gen. 42.21 So it appeareth by our Saviours speech to the sicke of the palsie Mat. 9.2 Sonne be of good cheere thy sins bee forgiven theee that his sicknesse brought his sins to his remembrance The third and last cause of this is the Lord himselfe he hath the chiefe hand in this it is he that keepeth the sins of his people ever in their eye and remembrance and will not suffer them to forget them It was the Lord that awakened the conscience of David hereby sending Nathan unto him 2 Sam. 12.1 It was the Lord that awakened the conscience of Peter by looking backe upon him Luke 22.61 It was the Lord that made Iob to possesse the sins of his youth Iob 13.26 And why dealeth the Lord thus with those whom he most dearely loveth that of all the people in the world they see most sins in themselves and are most troubled with them he setteth their sins ever in their sight and putteth them in minde of them Surely he doth this in much love Psal. 25.10 All the pathes of the Lord are mercy and truth unto his owne people He seeth this to be good and profitable for them many wayes Sixe principall benefits there are that Gods people receive by it First It reneweth and encrreaseth their repentance David did unfainedly repent of his adulterie and murder so soone as ever Nathan had dealt plainly with him as wee have heard 2 Sam. 12.13 and yet after that for many yeeres God followed him with many grievous judgements as he threatned 2 Sam. 12.10 11. and thereby did ever and anon bring those sins into his remembrance and put him in mind of them that he might repent better and more deeply for them This reason the Lord giveth Ezek. 20.43 There shall yee remember your wayes and all your doings wherein yee have beene defiled and ye shall loath your selves in your owne sight for all your evils you have committed And this is certainely one great benefit that commeth to us by the remembring of our old sins For wee are all farre short in repenting of them in that measure as we ought and according to the measure of our repentance shall our comfort and the assurance of the pardon of our sins be in the end As they that sow in teares shall reape in joy Psal. 126.5 Sound repentance and sorrow for sin will bring sound joy so proportionable to a mans seednes shall his harvest be plentifull repentance will bring plentifull joy a scant repentance scantnesse of comfort Secondly By this meanes God keepeth us humble and low in our owne eyes and preserveth us from pride and too good a conceit of our selves Thus dealt the Lord with blessed Paul 2 Cor. 12.7 Left I should bee exalted above measure through the abundance of the revelations there was given unto mee a thorne in the flesh the messenger of Satan to buffet me lest I should bee exalted above measure And what was this thorne in the flesh the messenger of Satan Surely some inward corruption that Paul felt in his owne heart which Satan stirred up in him And why did God discover this corruption of his heart vnto him why did God keepe him so long in the sight and sence of this his corruption he prayed thrice that is many times to get it removed and could not He telleth us and repeateth it twice in that verse as a thing worthy to be observed Lest I should be exalted above measure This use the Church professeth she made of it Lam. 2.19 20. Remembring mine affliction and my rebellions as Montanus and Leo Iudae render the word the wormewood and the gall that is the bitternesse and sorrow that I found in it my soule hath them still in remembrance and is humbled in mee And surely this is no small benefit we get by being well acquainted with our sins and thinking much of our owne corruptions We are all to apt if we be a little better in birth or in gifts or in riches or in beauty or in knowledge or in profession then others to be proud of it O what Lucifers would we be if the Lord should not now and then cast our owne dung into our faces and effectually discover to us our sins Surely God doth us in this a great favour as he did unto Paul for nothing would make our soules more odious unto God then pride nothing more amiable in his eyes then humilty will doe according to that of the Apostle Iames 4.6 God resisteth the proud and giveth grace to the humble Thirdly By this meanes God maketh his servants flye to the throne of grace and breedeth and nourisheth in them an appetite â—n hunger and thirst after Christ in the word and Sacraments and maketh them to prize his favour in Christ above any thing in the world The proofe of this we see heere in David what made him heere to flye to God and to cry to him so earnestly for mercy Why hee telleth us heere in the text his sin was ever before him This effect had the knowledge and sence of sin in Paul at his first conversion when Christ had discovered his sin unto him though it were in a most terrible manner it drave him to seeke mercy of God by prayer as Christ told Ananias Acts 9.11 Goe to him for behold he prayeth And indeed none but they that have an effectuall knowledge and sence of sin will goe to God with any constancy or fervency of spirit How few and how cold and formall will our prayers be if we have no sence of our sins When David had said Psal. â—4 17 The righteous crie and the Lord heareth them he telleth in the next words ver 18. who be those righteous ones that use thus to cry unto God in their prayers that is to say those that are of a broken heart and contrite spirit This hunger and thirst after righteousnesse our
the Apostle Rom. 1.28 God gave them over to a reprobate mind This is of all the judgements of God the most admirable and dreadfull to see what meanes God giveth to wicked men to awaken their consciences how senslesse they remain still To see men smitten of God as I shewed you Iudas was whom no ministery could stir or as Pharaoh or Ieroboam whom no judgments could move Thus speaketh the Lord of this judgement Stay your selves and wonder saith the Lord Esa. 29.9 Why what should they stay themselves to consider and wonder at Surely at this judgement that was upon the Prophets and rulers and people of that time They are drunken saith he but not with wine the Lord hath powred out upon you the spirit of deep sleep and hath closed your eyes This is the admirable judgement when all is done Let no man therefore any longer account it a blessing to have a senslesse conscience that will never put him in mind of his sins nor checke him for them but account it a great favour of God to have a wakefull and a tender conscience and pray with the Prophet Psal. 13.3 O Lord my God lighten mine eyes lest I sleep the sleep of death that deep and deadly sleep of a benummed and senslesse conscience Remember and beleeve that saying of Solomon Pro. 28.14 Blessed is the man that feareth alway but he that hardeneth his heart shall fall into mischiefe David had never as we see here humbled himselfe thus and run to Gods mercy-seat sued for pardon so fervently as he did if his conscience being awakened had not thus set his sins before him Six great benefits I told you of the last day that Gods people receive by the wakefulnesse and tendernesse of their conscience that puts them oft in remembrance of their sins You will object It cannot surely be esteemed a mercy but a judgement and tentation to have mine old sins brought oft into my remembrance which I have long since repented of and obtained assurance of the pardon of I answer Yes it is profitable to remember and thinke oft even of those sins as wee heard the last day in the proofe of the Doctrine that thou mayest increase the assurance of the pardon of those sins both 1. by examining the truth of thy repentance for to haue ceased long from those sins will not argue thou hast truely repented and 2. By renewing and encreasing thy humiliation for them But if we should much busie our selves with calling our sins to minde and musing of them it would bring us to despaire and deprive vs of all comfort I answer 1. the sight of thy sins how hainous soever they have beene and sorrow for them may stand well enough with true faith and confidence in Gods mercy many have had deepe sence of their sins that have also had sound faith A man may see in himselfe aboundant matter of sorrow and feare and yet discerne even at that time more matter of comfort and joy in the Lord. Thus Daniel did Dan. 9.8 9. O Lord to us belongeth confusion of face to our King to our Princes and to our fathers because we have sinned against thee to the Lord our God belonge mercies and forgivenesses though wee have rebelled against thee Serve the Lord with feare saith the Psalmist Psal. 2.11 and rejoyce with trembling And it is said of the two Maryes Mat. 28.8 that they departed quickly from the sepulcher with feare and great joy 2. Yea a man is never so fit to admire and take comfort in the mercy of God as when he seeth the multitude and odiousnesse of his owne sins Never did Paul so rejoyce in Gods mercy as when he had most sence of his owne sins as is evident 1 Tim. 1 12.-15.3 The sight of thy sins so long as it is joyned with a godly sorrow and hatred of them a desire of reconciliatiō with God so long as it driveth thee to acknowledgement humbling thy selfe before God is not the way to desperatiō but unto sound comfort It is the unwillingnesse of men to see and acknowledge their sins that bringeth despaire and not their willingnesse to doe it as we may see in David While he kept silence his bones waxed old through his roaring all the day long Psal. 32.3 But what course tooke he to finde comfort See ver 5. I acknowledged my sin unto thee and mine iniquity have I not hid I said I will confesse my transgressions unto the Lord and thou forgavest the iniquity of my sin It is a mans putting of his mouth in the dust that giveth him hope of mercy Lam 3.29 The afflicted and poore in spirit trust in the Lord Zach. 3.12 But how can this be will some say that it should be such a blessing to have a tender conscience that is so apt to put a man in mind of his sins seeing the conscience when it accuseth a man useth also to smite and wound him as it was with David 1 Sam 24.5 and that there is no paine or anguish in the world comparable to that which the strokes and wounds of the conscience put a man unto Pro. 18.14 A wounded spirit who can beare I answer 1. If thou wouldst waken thy owne conscience by a due examination of thy owne wayes and calling thy sins to thine owne remembrance it would be lesse bitter and painefull to thee then if by this neglecting thy selfe thou put the Lord to doe it 1 Cor. 11.23.31 Let a man examine himselfe for if we would judge our selues we should not be judged It is a fearefull thing to fall into the hands of the living God Heb. 10 31. 2. I answer that it is true indeed a tender and wakefull conscience will put a man to paine and trouble but the paine and trouble that driveth a man to God as Davids did here is a wholesome and medicinable paine a meanes to keepe us from those paines and sorrowes that are everlasting Of this kinde of chastisement which the conscience giveth us that may bee said which Paul saith of all Gods chastisements Heb 12.11 No chastisement for the present seemeth joyous but grievous neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse to them that are exercised thereby The third and last thing I have to say to these sencelesse men is this that the state they are now in will not last alwayes Certainely that conscience that is now so dead asleepe will one day awaken and doe his office by setting thy sins before thee either to drive thee to God by repentance as it did David here or to drive thee to the Devill by desperation as it did Cain and Iudas That which Moses said to the two tribes the halfe Num. 32.13 may be sayd to euery secure and dead hearted sinner Yee have sinned against the Lord and bee you sure your sinne will find you out Thine owne wickednesse shall correct thee saith the Lord by the Prophet
on me and on my fathers house but not on thy people that they should bee plagued And see how long and how heavily the wrong that he had done lay upon Pauls conscience he could never forget it 1 Tim. 1.13 I was a persecutor and injurious And so it will do upon every one of our consciences one day if we have bin injurious to any man howsoever we sleight it now and make nothing of it upon pretence either of the basenes or of the badnes of the parties we have done wrong unto Remember what I told you of the Gibeonites and how Davids heart smote him for wronging Saul as bad a man as could live 1 Sam. 24.5 But of all the hurts and wrongs we have done unto men by our sins the hurt that we have done them in their soules if we have bin any way the cause of their eternall perdition that may be to us a just cause of sorrow and trouble of mind for our sins O the bloud of soules which wee have destroyed by our sins will lye heavy and give an intollerable weight to our sins when God shall charge us with it And that we may and many doe make themselves guilty of diverse wayes Not only 1. by drawing and forcing others to sin by our authority as David did here both the messengers he sent to bring Bathsheba unto him 2 Sam 11,4 and Ioab whom he commanded to make away Vriah 2 Sam. 11.15 and as Absalom did his servants to murder Amnon 2 Sam. 13.28 and as Paul had done upon whose conscience this lay a long time that he had compelled many to blaspheme Act. 26.11 And 2. by drawing others unto sin either by our example or perswasion as David and his messengers did Bathsheba here 2 Sam. 11.4 and as full many a one dayly doth by being the authors beginning of sin unto others as the Prophet speaketh Mica 1.13 But even 3. by with-holding from any the helpe and meanes that God hath charged us to afford them for the preserving of their soules from perdition As you all will account that nurse that famisheth the child by with-holding the breast and food from it to have bin a murderer of it as much as if she had poisoned or cut the throat of it And surely many of us have just cause to feare God will one day say to us concerning the soules of any that have perished in our flocks that are ministers or in our families that are parents or masters as he doth to the Prophet Ezek. 3.18 His bloud will I require at thy hand Now for the second branch of the Doctrine Though our sins may justly trouble us in all these respects yet the chiefe thing above all others that should move us to hate sin and to mourne for it is the consideration of that offence we have committed by our sins against the Lord our God Observe the proofe of this in three points First This is that that hath had chiefe force in keeping Gods people from sin when they have bin tempted unto it As we see in the example of Ioseph Genes 39.9 How can I doe this great wickednesse and sin against God He considered not so much the wrong he should do his maister though that he knew was very great as the offence he should cōmit against God So David professeth Ps. 19.11 I have hid thy word in mine heart that I might not sin against thee The cause why he loved Gods word so much and tooke such paines by meditation prayer to make it his owne was that he might bee kept from sinning against God Secondly This is that that hath broken the hearts of Gods people and caused them to melt in sorrow for sin after they have committed it that they have done the thing that God is displeased with that hee is grieved and dishonoured by This was Davids maine griefe here And so in the confession he maketh to Nathan 2 Sam. 12.13 I have sinned against the Lord. And Psal. 41.4 Lord be mercifull unto me heale my soule for I have sinned against thee This was the maine thing that troubled the prodigal child that he had displeased his father Lu. 15.18 I will go to my father and will say unto him father I have sinned against heaven and before thee Against thee thee only have I sinned and done evill in thy sight Thirdly and lastly this is the principall thing that distinguisheth the obedience repentance and sorrow for sin which is sincere from that that is counterfeit An hypocrite we know may make great shew of obedience of doing the will of God 2 Chron. 25.2 Amaziah did that which was right in the sight of the Lord but not with a perfect heart The main thing that approveth the truth sincerity of our obedience is this when in doing the good things we do we respect the Lord himselfe we doe that that we doe because we would not offend him because we desire to please and honour him When we live not to our selves but to the Lord Rom. 14.7 8. Thus the Apostle proveth the sincerity of heart that was in those weak Christians that did make conscience both of using not using the meats prohibited by the law of Moses that both of them did it to the Lord Rom. 14.6 So an hypocrite may be able to mourn deeply for sin and wish with all his heart it were undone in respect of the mischiefe punishment of sin that either he feeleth or feareth As we see in the examples of Cain Saul and Ahab Iudas But this is a certaine note of Gods child when the chiefe thing that maketh us mourne for sin is that we have displeased grieved our father by it Therfore is true repentance called by the Apostle Act. 20.21 Repentance toward God Such a repentance as the respect we have unto God hath wrought in us And the sorrow for sin that causeth repentance unto salvation is called 2 Cor. 7.10 A sorrow that is according to God So it is said of Gods people that they lamented after the Lord. 1 Sam. 7.2 This sorrow proceedeth not from selfe love as the other doth but from love to God when though a man know himselfe to be reconciled to God and delivered from the wrath to come yea because he doth so and hath the spirit of grace that assureth him of Gods favour therfore he mourneth is troubled in heart that he hath by his sins offended grieved so good a father This is that sincere sorrow that God promiseth to worke in the hearts of his people Zac. 12.10 I will powre upon the house of David and upon the inhabitants of Ierusalem the spirit of grace and of supplications and they shall looke upon me whom they have pierced and they shall mourne for him not for themselves as one mourneth for his only sonne Lecture XLIIII On Psalme 51.4 Decemb. 26. 1626. IT Followeth now that wee proceed unto the grounds and reasons of the
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
refuge for us Gods people have no other refuge to flye unto in all their distresses but him alone Yea nature hath taught this to all men as wee may see both in Scripture Ion. 1.5 and in dayly experience how the worst will looke towards God in their extreame sicknesse and send for the minister then to pray for them For that which Solomon saith of riches Prov. 11.4 may bee said of pleasures and friends and all other things wee have most set our hearts on they will not availe us in the day of wrath Loe thus good and gracious the Lord hath beene to every one of us even in the things that concerne this mortall life but 2. he hath shewed much more goodnesse to our soules then all this commeth to For as our soules are farre more excellent then our bodies so the Lord hath much more care of them then of our bodies Hee is in a speciall manner called the father of spirits Heb. 12.9 and hath doubtlesse a fatherly care of them in a speciall manner Let me therefore say to you as the Prophet doth Ps. 6â— â—6 Come and heare all ye that feare God I will declare what hee hath done not for my soule onely but for every one of your soules Neither will I speake of those bounties of the Lord that are peculiar to some choice servants of his but of those that are common to all that doe unfeinedly feare him even to the meanest of them Nor of all them neither but of three of them only which may sufficiently serve to demonstrate this point First When wee had lost our selves by the voluntary transgression of our first parents and made our selves the children of his wrath and slaves of the Devill hee bought us againe with no meaner a ransome then the bloud of his only Sonne Iohn 3.16 So God loved the world that he gave his onely begotten Sonne that whosoever beleeveth in him might not perish but have life everlasting And how did he give him The Apostle telleth us Rom. 8.32 Hee spared not his owne sonne but delivered him up for us all He did not remit unto him the least jot of those torments that were due in his justice to our sins but made him a curse for us as the Apostle speaketh Gal. 3.13 Hee dranke at the hand of the Lord the cup of his fury as the Prophet speaketh in another case Esa. 51.17 He drunke the dregs of the cup of trembling and wrung them out This amplifyeth greatly the goodnesse and bounty of the Lord to his people that this ransome was paid for them in a speciall manner Esa. 53.5 Hee was wounded for our transgressions he was bruised for our iniquities and verse 12. He hare the sins of many He prayed not for the world Iohn 17.9 Oh what a goodnesse of God was this to us that passing by and neglecting the greatest part of the world he should thinke upon us in a speciall manner to pay such a ransome for us Oh what cause have every one of us to admire this mercy of the Lord and to say with Iob 7.17 What is man that thou shouldest magnifie him and that thou shouldest set thine heart upon him What was I that thou shouldest make so precious account of me that thou shouldest pay such a ransome to redeeme my soule Secondly when we lay snorting in our sins without all regard either to our owne wretched condition or to the ransome that was paid for us he awakened us and called us to the knowledge of our selves and of Christ. Hee cryed to us as Cantic 6.13 Returne returne ô Shulamite returne returne that wee may looke upon thee He besought us to bee reconciled to him as the Apostle speaketh 2 Cor. 5.20 stood long at our doore and knocked Rev. 3.20 waited long and endured many a repulse from us as he saith Rom. 10.21 All the day I have stretched out my hands unto a rebellious and a gaine saying people and at last overcame us with his kindnesse changed and converted our hearts and made us new creatures When the Apostle had said Ephes. 2.5 Even when wee were dead in sins he quickned us he addeth by grace yee are saved Nothing but grace nothing but the goodnesse of God was the cause of it He wrought such a change in us as is mentioned Esay 11.6 The wolfe shall dwell with the lambe and the leopard shall lye downe with the kid and the calfe and the young lyon and the fatling together and a little child shall leade them And this also doth greatly amplifie the goodnesse of God towards us in our conversion if we shall consider how rare a mercie it is 1. How the Lord vouchsafeth not so much as the outward calling in particular to the greatest part of the world by farre He sheweth his word unto Iacob saith the Psalmist Psal. 147.19 20. his statutes and his judgements unto Israel He hath not dealt so with any nation and as for his judgements they have not knowne them 2. How few of those that the Lord vouchsafeth the outward calling unto receive grace to believe and obey the truth as our Saviour speaketh Mat. 22.14 Many are called but few are chosen How many our selves may observe of our owne kindred of our owne neighbours of them that have as long as we obtained the same meanes of our betters every way of them whose lives have beene far more civill and unblameable then ours whom yet God vouchsafeth no such grace unto So that I may say to you as the Apostle doth 1 Cor. 1.26 You see your calling brethren how that not many wise men after the flesh not many mighty not many noble are called This consideration was the thing that bred such zealous love in Davids heart toward the Lord 2 Sam. 6.21 It was before the Lord saith he to scoffing Michall which chose me before thy father and before all his house to appoint mee ruler over the people of the Lord over Israel therefore will I play before the Lord. This was that that moved our blessed Saviour to rejoyce so in his spirit in the behalfe of the faithfull in his time and ascribe it all meerely to the free grace and goodnesse of the Lord. Luke 10.21 Thou hast hid these things from the wise and prudent and hast revealed them unto babes Thirdly When after he had thus converted and called us wee have beene apt through our frailty and corruption ever and anon to fall away from him againe we are kept by the power of God unto salvation as the Apostle speaketh 1 Pet. 1.5 he will not suffer his to take such falls as shall breake their neckes or to fall into such pits as we should never get out of againe Hee will keepe the feet of his Saints from such falls as Hannah speaketh 1 Sam 2.9 Hee hath beat us for falling and haply for our carelesnesse left us to take such falls as have bruised us fore or broken an arme or a leg of us but he
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
neighbours here now whom I know to be faulty this way and whom it may be I shall not see here this twelve-moneth againe I have the more willingly enlarged my selfe in the application of this point and though I see small hope to prevaile with any of you for the belly hath no eares and the Ale-house-haunter is usually a scorner and derider of Gods Word yet because I know that that is unpossible with men is possible with God as our Saviour spake in a case not much unlike to this Luke 18.27 and God hath oft wrought by a Sermon as great wonders as this commeth to I will conclude my speech to you with that prayer that Noah once made for his sons Genesis 9.27 God perswade Iaphet to dwell in the tents of Sem. The Lord perswade you to shun and forsake these tents of wickednesse to love and frequent better the assemblies and congregations of his people where his ordinance and service is to bee found The third and last rule whereby we are to judge what sins are greater and more hainous then other is this The sins that are committed by such as are of speciall note above others for the profession of true religion and piety are geater then the sins of other men This is plaine by that speech of the Apostle Rom. 2.9 Tribulation and anguish shall be upon every soule that doth evill upon the Iew first and also upon the Gentile Why upon the Iew first rather then upon the Gentile Because God received more contempt and dishonour by the sins of such then of other men The name of God is blasphemed among the Gentiles through you saith the Apostle Rom. 2.24 The second use that this Doctrine serveth unto is for the examination of our selves and for the triall of the truth and soundnesse of our repentance which it highly concerneth us to know and to take heed wee bee not deceived in it 1. It is no good argument to prove we have truly repented because we have sometimes found deepe remorse and trouble of mind for our sins For so had Ahab and Iudas as we have often heard 2. Neither is it a good argument we have truly repented because we have now left the sins wee were heretofore given unto For the Apostle speaketh of certaine hypocrites that were cleane escaped from them that live in errour that had escaped the pollutions of the world even through the knowledge of the Lord and Saviour Iesus Christ. 2 Pet. 2.18.20 By what notes may we then judge of the truth and soundnes of our repentance surely by these two principally 1. When we can grieve for our sins hate and forsake them chiefly out of this respect because the Lord is offended grieved and dishonoured by them when our sorrow is according to God as the Apostle speaketh 2 Cor. 7.10 when our repentance is repentance towards God as the same Apostle calleth it Acts 20.24 2. When our sorrow for sin our hatred and forsaking of it groweth from faith and when the knowledge and perswasion we have of Gods fatherly goodnesse and mercy rather then of his power or his justice and anger against sin can make us to mourne for our sins to hate and forsake them For so is true repentance described Zac. 12.10 I will powre upon them the spirit of grace and of supplication and then they shall mourne as one mourneth for his only sonne And in 1. Pet. 2.1 3. Lay aside all malice and guile and hypocrisies and envies and evill speakings if so bee that ye have tasted that the Lord is gracious Would we therefore know the true cause why our hearts are so hard and senslesse why wee cannot grieve and mourne more for our sins why wee cannot more willingly forsake and cast off many of our sins surely the Lord hath not yet powred upon us the spirit of grace nor given us thereby a sound assurance of his mercy and fatherly love towards us in Christ. We have not yet tasted though it may be we know it and can acknowledge it with our tongues and discourse learnedly and eloquently of it nor have we attained to a particular a lively and comfortable assurance that the Lord is gracious For if we had certainly nothing would be so effectuall to worke in us a sound griefe of heart for sin nothing would cause us so much to hate and abhorre sin as this that wee have thereby offended and grieved and made so light account of so good and so gracious a father as the Lord is unto us This was that that above all things so much troubled and afflicted the heart of David here Against thee thoe onely have I sinned and done this evill in thy sight Lecture XLVII On Psalme 51.4 Ianu. 30. 1626. FOlloweth the third use that this Doctrine serveth unto And that is for exhortation to perswade every one of us that forasmuch as every sin is an offence against the Majesty of almighty God a contempt done unto him and a despising and sleighting of his commandement that therfore we would take heed how wee give our selves liberty either to commit the smallest sin that wee are tempted unto or to make light account of any sin that we have committed upon this conceit that it is but a small one Certainly we are bound to take notice of to be humbled for and to strive against the very least of our corruptions the very least transgression of the law of God even our passionatnes aptnes to be angry without cause and to exceed therein even of our mispending of our time and trifling it out both when we are alone and in company yea even on the Sabbath day and our formality in Gods worship and of our unprofitablenes that we do so little good and of that delight we take to heare and speake of the faults of others and of the unsanctifiednesse of our thoughts yea even of our very dreames that savour of corruption as it may appeare by the equity of that law we read of Deut. 23.10 11. Three speciall motives there be besides the reasons you have heard of the last day in the use of instruction that may be effectuall to perswade us unto this First He that giveth liberty to himselfe in the smallest sins will be in danger by little and litle to grow careles of and to fall into greater sins and so in the end to loose all grace all conscience of sin A little leaven saith the Apostle Gal. 5.9 leaveneth the whole lampe And this is that that our Saviour teacheth us Mat. 5.19 Whosoever shall breake one of the least commandements and shall teach men so that is justifie defend and allow himselfe or others in it he shall be called the least in the kingdome of heaven that is he shall be of no worth of no reckoning for grace among the people of God Dead flyes saith Solomon Eccle. 10.1 cause the oyntment of the Apothecary to send forth a stinking savour so doth a little folly him
the Scriptures and bringing the Word unto their remembrance he should be their Comforter 2. And for a conclusion of my speech touching this third meanes of patience let me say to such as are despisers of the Word that have not so much as a Bible in their houses or if they have take no delight in the reading or hearing of it but say unto God in their hearts with the Atheist in Iob 21.14 Depart from us for we desire not the knowledge of thy waies if persecution should come and the sword of the enemy with what patience and comfort will you suffer that have no grounded knowledge out of the Word whether the religion you professe be the truth or no No man can with comfort suffer for the truth that is not certaine it is the truth When Paul prayeth for the Colossians that their hearts might be comforted Col. 2.2 he prayeth that God would give them all riches of the full assurance of understanding to the acknowledging of the mystery of God He that is fully assured with understanding that that is the truth of God that he suffereth for he may suffer with comfort and none but he Nay I will say more unto you what patience or comfort can such as you that make no more reckoning of the Word have on your death beds whensoever that houre shall come Certainely none at all for as you have heard there is no true patience nor comfort nor hope to be found but in the knowledge of the Scriptures And therefore it is spoken of as the very upshot of the misery of a wicked man Pro. 5.23 He shall die without instruction O they are in a miserable case that die without instruction and alasse how many thousands are miserable this way Let me therefore say to every one of you as Solomon doth Pro. 19.20 Heare counsell and receive instruction that thou mayest be wise in thy latter end If nothing else will cause you to esteeme of the Word yet let this do it that you may die with comfort that you may finish your course with joy Fourthly He that would be able patiently and meekely to beare afflictions and to submit himselfe obediently to the will of God in them must labour to get a true knowledge and sense of his owne sinnes Nothing hath more force to tame the heart of man and to breed patience in it under the crosse then this hath I will beare the indignation of the Lord saith the Church Mic. 7.9 Because I have sinned against him This is also plaine in the order of the three first Beatitudes Mat. 5.3 5. Blessed are the poore in spirit and then blessed are they that mourne and then blessed are the meeke Poverty of spirit sight and sense of sin will cause mourning and humiliation and these two will make us as meek as lambs under the corrections of the Lord. It is the privie pride of our hearts and the having too good a conceit of our selves that is the chiefe cause of all our impatiency and murmuring under the crosses that lye upon us If we knew our sins well and were truly humbled for them we would easily acknowledge that that which we endure is nothing to that that we have deserved at Gods hands we would say with David Psal. 103.10 He hath not dealt with us after our sins nor rewarded us according to our iniquities And with holy Ezra 10.13 Thou our God hast punished us lesse then our iniquities deserve It was the sense that David had of his sins that made him thus to cleare the Lord when he so sharply judge and corrected him and to beare it so patiently as we have heard he did Let us all therefore when Gods judgements lie heavie upon us hearken to that counsell which the Church in her extreame affliction from her owne experience doth give us Lam. 3.39 40. Wherefore doth a living man complaine a man for the punishment of his sins Let us search and try our waies and turne againe to the Lord. But some will object This is bad counsell certainely If when the Lord hath cast me downe by any of his judgements I should also cast downe my selfe by calling my sins to remembrance this were the way to bring me to despaire to make me utterly unable to beare any thing to make me to faint and to sinke under mine affliction And from this conceit it groweth that men cannot abide no not upon their death beds that either themselves or their friends should be put in mind of their sins But to these I answer that the sight of sin when it is joyned with true sorrow and humiliation of soule for it is not the way to despaire it is the onely way to bring us unto true comfort He is worthy to be beleeved that said so Mat. 5.4 Blessed are they that mourne for the poverty of their spirits he meaneth for that want of grace and aboundance of corruption they find in themselves for they shall be comforted God that comforteth those that are cast downe saith the Apostle 2 Cor. 7.6 comforted us Let me apply this in a word or two to you al that are now shortly to go to the Lords Table This holy Sacrament is a Feast wherein every Christian soule may receive more sound joy and comfort then by any meanes that God hath given us under heaven besides It is said that at the receiving of the Passeover in Hezekiahs time 2 Chron. 30.25 26. all the congregation rejoyced and there was great joy in Ierusalem And yet that Sacrament was not so effectuall a mean to breed joy and comfort in the hearts of Gods people as ours is It is also said of the noble Eunuch that he found great comfort in the Sacrament of Baptisme Acts 8.39 He went away rejoycing And yet there is not so much comfort to be received by that Sacrament neither as by this This is the Supper of the Lord wherein the Body and Bloud of our blessed Saviour is represented and exhibited by the elements of Bread and Wine creatures that God hath given above all things to strengthen and make glad the heart of man Ps. 104 15. But alasse how few are there that receive any sound comfort by this holy Sacrament or that go away rejoycing from it Would you know the true cause of it Certainely this it is we go not to it with soules humbled and mourning for our sins and how then should we go away comforted from it Christ was anointed and appointed of God to bind up the broken-hearted to comfort such as mourne Esa. 61.2 3. and not such senslesse creatures as we are He biddeth such to come to him as labour and are heavie laden Matth. 11.28 and promiseth to give them rest He never promised to give rest and comfort to such as we are that when we come to him never feele our sinnes to be any burden unto us In time of Popery at this time of the yeare all men held themselves bound in
suffered to come into the house of the Lord as you shall find 2 Chron. 26.21 Nor the woman that had borne a child for a good space after her child-birth Levit. 12.4 Nor he that had touched the dead body of a man Num. 9.7 19.11 Nor he that had the running of the reines Levit. 15.14 Yea see what the Lord saith to Moses Numb 5.2 3. Command the children of Israel that they put out of the campe every Leper and every one that hath an issue and whosoever is defiled by the dead both male and female shall ye put out without the Campe yee shall put them that they defile not their camps in the midst whereof I dwell Certainely by all these ceremonies God meant to teach his people this that no sinne maketh us more odious unto God no sin deserveth more that we should be forever seperated from God and his kingdome then the very corruption of our nature doth Now for the second branch of the doctrine that our originall sinne the corruption of our nature is the sinne for which wee should bee most humbled and abased in our selves see the proofe of it in foure notable examples besides this of Davids which we have in the Text examples I say of such of Gods people as being not guilty of any actuall sinne that did reigne in them yet have complained exceedingly and cryed out of themselves even for this The first is of Iob who though in respect of his conversation he was a perfect man and upright and one that feared God and eschewed evill Chap. 1.1 yet Chap. 40.4 he cryeth out thus unto God Behold I am vile what shall I answer thee As if he had said How shall I appeare or stand before thee The second is the Prophet Esay who so soone as he had seene the glory of the Lord in a vision and by that meanes discerned what himselfe was better then ever he did before breaketh forth into this complaint Esa. 6.5 Wo is me for I am undone The third example is the Apostle Paul of whom you shall not find that ever he complained so bitterly of any of the foulest sinnes that he had committed before he knew Christ as he doth of this Rom 7.24 O wretched man that I am who shall deliver me from the body of this death this was a death to him and nothing so much as this The fourth and last example is that of the whole Church Esa. 64.6 We are all as an uncleane man using the very words that the Leper was commanded to use and to cry Levit. 13.45 I am uncleane I am uncleane worthy to bee separated for ever from God and from his people Now for the grounds and reasons of the Doctrine why the Lord hath so just cause to abhorre us for this corruption of our nature and why we have so just cause likewise to be humbled in our selves for it they may be taken from the properties and effects of it For as Adam by that first sinne of his which excepting onely the sinne against the Holy Ghost was in sundry respects the most heinous sinne that ever mortall man did commit and which sinne of his as we have heard in the first doctrine of this verse is most justly imputed unto every one of us as he I say by that first sinne of his did loose from himselfe and all his posterity that glorious image of God in which he was created and whereby he did wholly resemble the Lord in wisdome and holinesse so did he thereby also receive for himselfe and his whole posterity the image of Satan and was transformed into it Whereby it is come to passe that we do all by nature a fearefull thing to heare and yet a certaine truth most lively in our disposition resemble Satan Let us therefore consider our nature and the corruption of it in the properties and effects of it and it shall evidently appeare unto us that there is no creature upon earth that hath so venimous and poisonfull a nature as every one of us have Neither will I speake of such properties and effects of originall sin as are to be found in the naturall man onely and him that is void of all saving grace but of those that every one of us and the best of Gods children such as David and Iob and Esay and Paul were shall find in themselves And those are foure principally First This corruption of our nature depriveth us of the comfort of our best actions and maketh the dearest of Gods children heavie and uncheerefull even in those duties wherein they have most cause to bee comfortable and cheerfull according to that commandement of God Psal. 100.2 Serve the Lord with gladnesse For this flesh of ours this corruption of our nature 1. Disableth us unto spirituall duties maketh us unwilling untoward dull and cold and faint in them so as we performe them with no lust no life no servency of spirit This the Apostle complaineth of Rom. 7.18 I know that in me that is in my flesh dwelleth no good thing For to will is present with me through grace he meaneth but how to performe that which is good I find not Heb. 12.1 It easily besetteth us on every side to hinder us from running in any way of Gods commandements 2. It will shew and intermingle it selfe and will not be kept out of doors no not for a moment when we purpose and go about the best duties but it will be medling and have a finger even in them When I would do good saith the Apostle Rom. 7.21 evill is present with me 3. It will crosse 3. It will crosse and oppose the spirit and interrupt the worke of it stirring up such thoughts and motions as are quite contrary and opposite unto it I see saith blessed Paul Rom. 7.23 another law in my members warring against the law of my mind And Gal. 5.17 The flesh lusteth against the spirit and these are contrary the one to the other so that ye cannot do the things that ye would Yea 4. by these and such like meanes it defileth our best duties and maketh them not onely unworthy of all reward with God but worthy to be rejected and loathed by him as the Church complaineth Esa. 64.6 All our righteousnesses are as filthy raggs Secondly It draweth the best of us to offend God oft 1. Even to doe that that we do not onely know to be evill but that also that our hearts do hate In many things saith the Apostle Iam. 3.2 we offend all And Paul Rom. 7.15 What I hate that I doe and verse 23. It bringeth me into captivity to the law of sinne 2. Yea it is restlesse and never giveth over working this way Like thtroubled sea as the Prophet speaketh Esa. 57.20 which cannot rest whose waters cast up mire and dirt This root and fountaine is ever springing and putting forth one corruption or other Every imagination of the thoughts of our hearâ— saith the Lord Gen. 6.5 is
this originall corruption of nature did not reigne neither why were they so humbled for that neverthelesse And why must we in the daies of our humiliation when we are to renew our repentance remember and bewaile our originall sin Surely because First That was the cause of all the foule sins that ever we committed and consequently of all the sorrowes and miseries that ever we felt or stood in feare of Iam. 1.14 Every man is tempted when he is drawne away of his owne lust and enticed And Mar 7.21.23 from within out of the heart of men proceed evill thoughts adulteries fornications murders c. all these things come from within and these defile a man Secondly Because though all other sins that we have committed be repented of and done away yet this root of bitternesse remaineth still in us and is ever sprouting and putting us in danger to do as badly againe as ever we did And may fitly be resembled by that comparison of a tree that Iob useth Iob 14.8 9. Though the root thereof wax old in the earth and the stocke thereof die in the ground yet through the sent of water it will bud and bring forth boughs like a plant He therefore to conclude that bringeth unto God in the fast an heart humbled onely for some grosse actuall sins that he hath committed but was never humbled for the vile corruption of his nature could never feelingly confesse that unto God nor bewaile it before him hath just cause to suspect the truth of his repentance and humiliation for sin Shall Iob and David and Esay and Paul cry out so much of themselves for this and dost thou thinke thou art in a good case that art never troubled for that untowardnesse thou findest in thy heart to any thing that is good for those vile motions and inclinations thou findest in thy selfe unto all evill This God complaineth of as of a thing that did much provoke him against his people Ezek. 16.22 In all thine abominations and thy whordomes thou hast not remembred the dayes of thy youth when thou wast naked and bare and wast polluted in thy bloud Lecture LXIII On Psalme 51.5 Iuly 10. 1627. THe third use that this Doctrine serveth unto is for exhortation to stirre up in every one of us a care to be cured of this loathsome leprosy to be delivered from the danger of this poison this fountaine of all sin this root of all bitternesse that is in the nature of every one of us This use the blessed Apostle did make of this Doctrine Rom. 7.24 For having bewailed greatly this corruption he felt in his nature and professed that he was deepely humbled in himselfe for it which made him cry out O wretched man that I am As if he had said O what a wretch am I that have such a deale of corruption remaining in me which was the former use that I told you this Doctrine serveth unto and handled by me the last day immediately he bursteth forth into these words Who shall deliver me from the body of this death As if he should have said O how may I be rid of it and delivered from the danger of it Now for the better enforcing of this exhortation 1 I will give you certaine motives to provoke you unto this care to seeke to be freed from the danger of this sin 2 I will shew you the meanes whereby deliverance from the danger of this sin is to be obtained And for motives I shall not need to give you any other then such as you have already heard in the proofes and reasons of the Doctrine 1. This is the fountaine and cause of all other our sins and consequently of all our woe and misery as wee have heard out of Iames 1.14 And it is a point of wisedome in this case to lay the axe unto the root of the tree Matth. 3.10 2. This is an universall leprosie that is gone over the whole man the whole spirit and soule and body and is therefore called the old man Rom. 6.6 3. This is such a cursed root and fountain of all evill as will never cease sprouting boyling and bubling up one corruption or other Fitly resembled Esa. 57.20 to the troubled Sea that cannot rest whose waters cast up myre and dirt continually So as when we have repented and made our peace with God for our actuall sins that wee know by our selves yet this is still apt to defile us againe and cast filthy dirt upon our best actions yea to bring us into danger of falling againe into the same or fouler evils and so apt ever and anon to interrupt our peace with God and to minister unto us matter of new doubts and feares continually It therefore standeth us upon to enquire how and by what meanes wee may bee delivered from the danger of this sinne especially And this is the second thing I propounded for the inforcing of this exhortation to shew you the means how wee might bee delivered from it And those we may best learne of the blessed Apostle who when hee had professed this desire that I now exhort you to Rom. 7.24 Who shall deliver mee c. In the words following hee answereth himselfe and giveth full satisfaction to his owne conscience in this weightie question which is the answer also that I must give to every one of you in whom the Lord hath wrought that care and desire that was in Paul as doubtlesse hee hath in every good heart here that knoweth the viâ—enesse of his owne nature and doth remember and beleeve that which I have taught you at large touching originall sin he answereth himselfe I say by telling us who delivered him from the body of this death how hee was freed from the checks and accusations of his owne conscience for it 1. By Iesus Christ who delivered him from the guilt of it that it should never bee imputed to him unto condemnation verse 25. I thanke God through Iesus Christ our Lord. And 8.1 There is therefore now no condemnation to them that are in Christ Iesus 2. By the spirit of God who freed him from the power and dominion of his corruption and did mortifie it in him Rom. 8.12 They that are in Christ walke not after the flesh but after the spirit for the law the commanding power of the spirit of life which is in Christ Iesus hath freed me from the law the commanding power of sin and death The same answer he also giveth 1 Corinth 6.11 Yee are washed yee are sanctified yee are justified in the name of the Lord Iesus and by the spirit of our God Here are therefore beloved you see two wayes and other way then these two there is none whereby wee may bee delivered from all the hurt and danger that may come to us by the Originall corruption of our nature 1. By Iesus Christ that hath justified us and delivered us from the guilt and punishment of it 2. By the spirit of Christ
when all other meanes do faile Now for the more plaine and profitable handling of this last meanes these three points are distinctly to be considered 1. That till a man hath true faith he can mortifie no corruption 2. That true faith wheresoever it is will mortifie sin 3. That for the mortifying of sinne faith must be exercised and put forth and how that is to be don First Till a man be by a lively faith knit unto Christ and so reconciled unto God it is not possible that any one corruption should be truly mortified in him True it is a man that hath no faith in Christ may seeme to be most free from many sins he may live most civilly and unblameably That which the Pharisee said of himselfe Luk. 18.11 it may well be was truly said he was no extortioner no unjust man no adulterer and that also Mat. 19.20 All these things have I kept from my youth up And Paul saith of himselfe Phil. 3.6 that his life had beene blamelesse even before he knew Christ. But yet neither in the Pharisee nor in Paul nor in any other that is not in Christ was ever any sin truly mortified and subdued Some corruptions may lurke and lie very close in him and not breake forth nor shew themselves in outward actions but mortified they cannot be Neither the Fox nor the Wolfe nor the Lyon nor the Beare will do any hurt or shew what they be so long as they are either a sleepe or tyed up Sinne shall not have dominion over you saith the Apostle Rom 6.14 for yee are not under the law but under grace Till a man be under grace in the estate of grace reconciled to God in Christ sin must needs have dominion over him For mortification is a part of sanctification and a man must first be justified before he can be sanctified Rom. 8.30 Whom he justified them he glorified All true sanctification proceedeth from faith and is a fruit thereof As our Saviour speaketh to Paul Acts 26.18 of such as shall have inheritance in heaven he calleth them such as are sanctified by faith in him As the branch saith our Saviour Iohn 15.4 cannot beare fruit of it selfe except it abide in the vine no more can ye except ye abide in mee The good things you see in any man that is not by a lively faith ingrafted into Christ are no better then wild grapes or figs unacceptable to God and unprofitable to themselves And therefore it is a pitifull thing to see how men content themselves with this that they have reformed their lives and find some good things in themselves though they have no true faith at all nor ever seeke after it We should first labour to make the tree good or els the fruit can not be good as our Saviour speaketh Matth. 12.33 Secondly True faith wheresoever it is will mortifie sin it will abate and weaken the strength of every lust By faith God purifieth the heart as Peter speaketh Acts 15.9 Yea nothing hath that force to strengthen a man against any of his corruptions and against the strongest tentations he can have unto any sin as true faith hath This the Apostle teacheth 1 Iohn 5.4 5. This is the victory that overcommeth the world even our faith who is he that overcommeth the world but he that beleeveth He and none but he See the force of faith both these waies in an instance or two First For purifying the heart and killing of our lusts see the force of faith in foure of the strongest and most unconquerable of them all 1. In maliciousnesse and desire of revenge When our Saviour had said Luk. 17.3 4. If thy brother trespasse against thee seuen times in a day and seven times in a day turne againe to thee saying I repent thou shalt forgive him The Apostles said unto the Lord verse 5. increase our faith As if they had said unlesse we have faith we shall never be able to abstaine from revenge so oft but if thou wilt increase our faith we shall be able to conquer even this sin 2. Zacheus had beene a most covetous man and that you know is a most strong corruption and hardly subdued and yet so soone as he had received Christ by faith into his heart he overcame this lust presently as you may see by the bountifull restitution he was content to make Luk. 19.8 He would restore fourefold 3. Sundry of the Corinthians had beene outragiously filthy given not only to fornication and adultery but even to Sodomy and unnaturall lust 4. They had beene also given to drunkennesse as the Apostle telleth them 1 Cor. 6.9 11. and these are sins you know that are hardly left and overcome and yet so soone as they had obtained grace to beleeve in Christ aright they were presently delivered from the dominion of these sins Such were some of you saith he 1 Cor. 6.11 but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God And as for the force that is in faith to make us overcome the world and the strongest tentations unto sin we can meet with in it we have a notable example in Gods people that lived in the daies of the Maccabees of whom the Apostle saith Heb. 11.33 37. that though they were tempted and urged by most cruell tortures and persecutions to sin against God yet by faith they overcame them all Yea as he saith verse 34. out of weaknesse were made strong that is though they were in themselves at first as weake and timerous as any of us can be in the like case yet their faith in the end made them strong to overcome all And blessed be God no age no place hath wanted examples of such as through faith have overcome and vanquished as strong corruptions and as violent tentations as ever any of us can be subject unto This force of faith to mortifie corruption will yet be further evident unto us if we will consider two reasons and grounds of it First True faith applieth all that Christ did and suffered particularly to every beleever and perswadeth his soule that out of his love to him and care to keepe him from perishing everlastingly he endured all that he did endure No tongue can expresse nay no heart can conceive what torment and misery our blessed Saviour did endure for them that he did undertake for Looke but to his corporall sufferings to that that was outward and open even to the view of men and he was even in that respect more wretched and contemptible then ever any other man was Well might the Apostle say Phil. 2.7 that he made himselfe of no reputation Many were astonied at thee saith the Prophet Esa. 52.14 his visage was so marred more then any man and his forme more then the sonnes of men And 53.3 We even his owne people and Disciples hid as it were our faces from him he was despised and we
esteemed him not And yet all this was nothing in comparison of his inward miseries and sufferings his soule was exceeding sorrowfull even unto death Matth. 26.38 He was so overwhelmed with terror and feare of that death he was to endure that in his prayer he uttered strong cries and roared and shed teares abundantly Heb. 5.7 He sweat drops of blood through the extreamity of his sorrow and anguish so abundantly that they fell upon the ground Luk. 22.44 Being on the crosse he could not containe himselfe but though he knew who were by to heare him Mat. 27.39 44. yet cryed with a loud voice My God my God why hast thou forsaken me verse 46. In a word he was made a curse as the Apostle speaketh Gal. 3.13 The curse of God and the torments due to all the elect were laid on his blessed body and soule to the full Now true faith as I said applieth all this that Christ hath suffered particularly to every beleever and perswadeth his soule that out of his love to him he endured all this It maketh him able to say with blessed Paul Gal. 2.20 He loved me and gave himselfe for me And as Esa 53.4 He hath borne our griefes and carried our sorrowes These sorrowes and terrours and torments were mine and I should have endured them everlastingly if hee had not endured them for me And verse 5. He was wounded for our transgressions and bruised for our iniquities they were my sins that put him to all these torments Now he that is thus perswaded Christ hath so loved him hath had this respect unto him in particular he cannot choose but he must needs out of love to Christ hate and renounce his sins If the spirit of Christ have perswaded us once that Christ hath so dearely loved us we cannot choose but love him againe We love him saith the Apostle 1 Ioâ— 4.19 because he loved us first The bloud of bulls and goats saith the Apostle Heb. 9 13 14. sprinkling the uncleane sanctifieth to the purifying of the flesh that is served the turne to cleanse a man from legall and ceremoniall pollutions How much more shall the bloud of Christ if it be sprinkled and by faith particularly applyed to you purge your consciences from dead workes to serve the living God O there is great force in this particular application of the bloud of Christ and assurance it was shed for thee to mortifie sin in thee The love of Christ saith the Apostle 2 Cor. 5.14 constraineth us Nothing hath that force to curb corruption in Gods childe and to compell him to live in Gods feare as this hath They shall feare the Lord and his goodnesse in the latter daies that is under the Gospell saith the Prophet Hos. 3.5 When the Apostle had prayed for the Ephesians 3.16 that they might be strengthened with might by the spirit of God in the inner man He prayeth further verse 18 19 that to that end they may be able to comprehend with all Saints what is the length and breadth and depth and height and to know the love of Christ which passeth knowledge that yee might be filled with all the fulnesse of God If thou didst indeed know the love of Christ aright that out of his love to thee he endured such torments even to save thee from hell thou couldst not choose but be strengthened with might by his spirit in the inner man to withstand and overcome thine owne corruptions I know the Papists prate much against and blaspheme this doctrine of particular application of Christ by faith of the assurance it giveth to a man of Gods speciall love to him in Christ they say it layeth reines on mens necks and openeth a gap to all licentiousnesse But these two things I confidently affirme concerning this Doctrine by warrant of Gods Word First That as a Christian can have no sound comfort without it neither in life nor death so is there no doctrine hath that force in a good heart to make it study and practise mortification as this hath Indeed with hypocrites wrath judgement will do more as David saith Psal. 78.34 When he shew them then they sought him and returned and inquired early after God but it is farre otherwise with Gods child The knowledge even of this more generall love and goodnesse of the Lord to poore sinners that he is ready upon their repentance and turning to him to forgive their sins how great soever they have beene that he offereth Christ unto all men in the ministery of the Gospell and proclaimeth his pardon in the most generall tearmes that can be Ioh. 3.16 and commandeth all to beleeve that Christ died for them Even the consideration of this generall love to all that live in the Church is a most strong and effectuall argument to perswade a man to forsake his sins and turne unto God Nay till a man can be perswaded of that love and goodnesse of God he can never have an heart to repent and to turne unto him This is plaine by that speach of the Evangelicall Prophet Esay 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and he will have mercy upon him and to our God for hee will abundantly pardon Having these promises saith the Apostle 2 Cor. 7.1 And what promises meaneth hee Surely those mentioned Cap. 6.16.18 let us cleanse our selves from all filthinesse of the flesh and spirit Secondly That hee that truly knoweth that Christ loved him and gave himselfe for him cannot possibly grow licentious by it He that hath gotten a conceit and perswasion of heart that Christ dyed for him onely out of a carnall and naturall knowledge of the Doctrine of the Gospel may abuse this perswasion I grant and grow the worse by it such a one I know may turne the grace of God into wantonnesse But he that hath beene taught this of God and brought to this perswasion by the word and spirit of God cannot possibly abuse it but it must needs mortifie sin in him See a plaine proofe of this Ephe. 4.20 But ye have not so learned Christ so hee meaneth as to live licentiously still what followeth verse 21 if so bee that yee have heard him and have beene taught by him as the truth is in Iesus As if hee should have said Many live in the Church and make a profession of Christ by vertue onely of an outward calling they have heard and beene taught by many excellent ministers of Christ and by hearing them have attained the knowledge of Christ but they never heard Christ himselfe speaking to their heart in the ministery of his word they were never taught of him as the truth is in Iesus And what is it to be taught by him as the truth is in Iesus To know Christ aright That hee telleth verse 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts The man that
truly knoweth Christ to have dyed for him cannot but cast off and renounce his lusts and corruptions This is that also which the Prophet teacheth Zach. 12.10 I will powre upon them the spirit of grace and they shall looke upon mee whom they have pierced and they shall mourne aboundantly It is the spirit of grace onely that maketh a man able to know and beleeve aright that his sins pierced Christ that Christ in all that hee suffered had speciall respect unto him nothing but the spirit of grace maketh a man able to looke upon Christ whom he hath pierced to consider it to be moved with admiration and astonishment at this wonderfull love of his But when once the spirit of grace hath made a man to know and beleeve and consider this it must needs affect the heart much and make him mourne for his sins aboundantly it must needs worke in him a loathing of his sins and a resolution to set himselfe against them O that all wee that say wee know and beleeve that Christ loved us and dyed for us would thinke seriously of this Certainely thou that sayest so and findest no force in this assurance to mortifie sin in thee and to strengthen thee against thy corruptions deceivest thine owne soule and hast no true assurance that Christ bare such love to thee as to endure so much for thy sake Hereby wee know that wee know him to bee a propitiation for our sins saith the Apostle 1 Iohn 2.3 4. if wee keepe his commandements He that saith I know him to bee a propitiation for my sins for that is the knowledge of Christ he speaketh of as appeareth verse 2. and keepeth not his commandements is a lyar and the truth is not in him Hee is a ranke hypocrite and void of all truth of grace how faire a shew soever hee make in the Church of God O fearefull sentence against the most of such as say they have faith And so much shall suffice to have bin spoken of the first reason why true faith must needs mortifie corruption wheresoever it dwelleth it applyeth Christ particularly to every one that hath it The second reason of it is this because true faith joyneth and uniteth us unto Christ. This union that faith maketh betweene us and Christ is indeed mysticall and spirituall Yea this is a great mistery as the Apostle calleth it Ephes. 5.32 But though it bee mysticall and supernaturall yet it is most true and reall a most neere and unspeakeable union that faith maketh betweene Christ and every beleeving soule as neere as betweene husband and wife Ephes. 5.23 as betweene the head and the members Ephes. 1.22 23. as betweene the vine and the branches Iohn 15.5 By faith we receive him and make him our owne Iohn 1.12 Nay we feed upon him and make him our owne as the meat we eate which is turned into our substance is made our owne Iohn 6.35 By faith hee dwelleth in us Ephes. 3.17 By faith wee are grafted into him Rom. 11.23 Now if faith do so joyne us unto Christ and make such an union betweene us and him it is not possible but it must needs mortifie and kill sin in us Wee cannot bee thus joyned unto Christ but wee must needs receive vertue and power from him his spirit must needs bee derived from him unto us He that is joyned unto the Lord saith the Apostle 1 Cor. 6.17 is one spirit The law of the spirit of life in Christ Iesus saith the Apostle Rom. 8.2 hath made me free from the law of sin and of death The spirit of Christ must needs free him from the dominion of sinne that is thus by faith united to him And therefore to conclude this second point Certainly that man in whom sin reigneth still in whom the strength of his naturall corruption is not at all abated is not united unto Christ and consequently hath no true faith in him If wee say we have fellowship with him saith the Apostle 1 Iohn 1.6 and walke in darkenes we lye and do not the truth Lecture LXVII on Psalme 51.5 Aug. 14. 1627. THE third and last point which hath beene propounded for the more distinct handling of the last means of mortification is this He that desireth to get strength against any corruption must not content himselfe to have faith but hee must exercise and make use of his faith in this worke The most of us loose much of the benefit and comfort wee might find in our faith because wee doe not make use of it nay the cause why wee find it so weake and feeble to stand us in any stead when wee have most need of it for our comfort is because wee have not beene wont to exercise it and put it into action We have an old proverbe Vse legs and have legs and experience teacheth that the neglect of exercising the body is a great meanes to weaken it much This may every whit as truly bee said of the graces of Gods spirit exercise them by practise and they will increase neglect to exercise them and they will decay in thee To every one that hath saith our Saviour in the parable of the talents Mat. 25.29 that is that by making use of it and imploying it doth shew that hee hath grace more shall bee given and bee shall have aboundance but from him that hath not shall bee taken away even that which hee hath The Apostle commending the Thessalonians saith 1 Thess. 1.3 hee remembred their worke of faith their faith was ever in action ever exercising it selfe And what is the proper worke and act wherein faith exerciseth it selfe Surely in taking hold of the promises that God hath made unto us in Christ in applying them unto our selves and resting upon them Thus must wee exercise our faith if we would have it grow if wee would have the comfort of it The Apostle saith of all the faithfull 2 Cor. 5.7 that they walke by faith In our whole conversation we may and ought to make use of our faith And of himselfe he saith that hee did live by his faith The life which I now live in the flesh I live by the faith of the Son of God saith he Galat. 2.20 In all the occasions of our life we may and should exercise our faith and we loose a great deale of sweetnesse and comfort because we doe not so But in no occasion of our life can we have more use of our faith then when wee are troubled with any strong corruption which wee would faine overcome and get the mastery of Let us come then to Christ and stirre up our selves to take hold of him and confidently expect and looke for helpe and strength from him against it and wee may bee sure to bee delivered from the dominion of it Through God wee shall doe valiantly saith David Psal. 108.13 for hee it is that shall tread downe our enemies And Phil 4.13 I can do all things through Christ which strengtheneth me Wee read
even to this may that speech of our Saviour be applied Matth. 9.29 According to thy faith so be it unto thee Fiftly and lastly That soule that can seeke to Christ for helpe against any corruption and confidently expect to receive it and wait upon him for it shall be sure not to be overcome of it Esa. 40.31 They that waite upon the Lord shall renew their strength And 30.18 Blessed are all they that waite for him Lecture LXVIII On Psalme 51.5 Septemb 11. 1627. THe fourth and last use that the third and last Doctrine that we have learned out of these words touching the heinousnesse and danger of originall sinne serveth unto is To breed thankfullnesse in us and so to comfort us in the acknowledgement and admiration of the goodnesse and mercy of God For the Doctrine of originall sinne and the true consideration of this how vile and corrupt we are even by nature doth notably set forth the goodnesse of God towards us and hath great force to make us thankfull for it and cause us to admire and take comfort in it This use we find the Apostle made of this Doctrine Rom. 7. For having meditated seriously of the strength of corruption that was still in his nature and being deepely affected and humbled with it as appeareth by that exclamation of his verse 24. O wretched man that I am who shall deliver me from the body of this death Presently hee bursteth forth into this voice of joy and thanksgiving verse 25. I thanke God through Iesus Christ our Lord. As if he should say O how much am I bound to God for his mercy towards me in Iesus Christ. Certainely we can never be truly thankfull to God for his mercies we cannot value them aright nor relish the sweetnesse of them till we do apprehend and can feelingly acknowledge how unworthy we are that God should shew any respect unto us and can say with Iacob Gen. 32.10 I am unworthy of the least of all the mercies and of all the truth which thou hast shewed unto thy servant The blessed Virgin in her song Luk. 1.48 giveth this for the reason why her soule did magnifie the Lord and her spirit did rejoyce in God her Saviour because the Lord had regarded the low estate of his handmaid had so farre regarded one that was in so low and base an estate as shee was And surely if we knew our owne vilenesse well as it hath beene discovered to us by this Doctrine of originall sinne and could also have grace seriously to thinke of it our soules would also magnifie the Lord and our spirits would rejoyce in God our Saviour Gods mercies would be sweeter to us then they are we could not choose but wonder that the Lord should be so gracious and good to us that are even by nature so alienated from him and enemies in our minds unto him as the Apostle speaketh Col. 1.21 Every imagination of the thoughts of whose hearts are onely evill continually Gen. 6.5 That he I say should neverthelesse be so good and gracious unto us as he is It would make every one of us say oft unto the Lord as Mephibosheth once did to David 2 Sam. 9.8 What is thy servant that thou shouldst looke upon such a dead dog as I am But to speake more distinctly of this point there be foure things especially wherein the knowledge of the vilenesse and corruption of our nature may cause us to admire the mercy and goodnesse of God 1. That there being such a world of wickednesse in every mans nature as there is the Lord is pleased so farre forth to keepe it under by his restraining grace that it breaketh forth no more then it doth 2. That the nature of man being in all the parts of it so extreamely corrupted any of Gods people should have any goodnesse at all in them 3. That there being so strong corruptions remaining in the very best of us any of us should be able to hold out in a Christian course 4 and lastly That the corruption of our nature being so great as it is it should do us no more hart but that we should bee so fully and perfectly freed from the danger of it And for the first of these Certainely when we rightly consider what the nature of man is we shall see just cause to admire the mercy of God towards us even in his restraining grace and to blame our selves that we have not taken better notice of it and beene more thankfull unto God for it hitherto Let us consider the worke and power of it first in others secondly in our selves and wee shall see that wee receive great benefit by it both waies And first for the worke of it in other men It must needs be acknowledged as a great favour of God that any of us live in such safety and peace as we doe when we go abroad when we are at home by night or by day if we did rightly consider what times these are what kind of people they be that wee live by even such as are by nature strongly inclined not to malice onely but to all kind of mischiefe besides Such as whose naturall disposition the Apostle describeth Rom. 3.14 17. Their mouth is full of cursing and bitternesse their feet are swift to shed bloud destruction and misery are in their waies that is to say a desire to bring others to misery and destruction and the way of peace how to live peaceably they have not knowne This being so how commeth it to passe that wee receive no hurt at all by such kind of persons as these are Sanctifying grace they have none to change their natures For as the Apostle saith of them in the next words verse 18. There is no feare of God before their eyes Besides wee heare daily of other lewd men that in such and such places have committed strange outrages upon men in the high waies as they have beene travelling and in their houses while they have beene asleepe on their beds How falleth it out then that wee have lived in such safety hitherto You will say because the Lord hath beene our keeper Psal. 121.5 he hath kept watch and ward about us He hath made a hedge about us and our houses as Satan said of Iob 1.10 This is true indeed but a principall meanes whereby the Lord hath so kept us is this restraining grace of his in the hearts even of the most wicked men Observe I pray you the worke of it and the benefit we receive by it in three degrees First Whereas there is no corruption that a naturall man is more strongly inclined unto then to hate all such as feare God according to that of Pro. 29.27 He that is upright in his waies be he otherwise never so harmelesse or peaceable is an abomination to the wicked How commeth it to passe that in many naturall yea otherwise lewd men wee live by we could never yet discerne the least malice against us
even for his restraining grace See three notable benefits we doe receive even by that First Though wee have in our nature the seeds of all sinne yet there are many foule sinnes wee never felt in our selves the least inclination unto The Lord hath so kept them under as they never yet shewed themselves to bee in us but as it is said of Saul and other of Davids enemies that were with Saul 1 Samuel 26.12 so it may bee said of many noisome lusts that are in our nature the Lord hath sent a dead sleepe upon them that they never stirre in us Thinke not thinke not beloved that thou art made of a better mould that thou art better by nature I say not then Lot or David or Peter but even then the Sodomites or Cain was or then any of the most monstrous sinners that ever thou hast knowne or heard of because thou hast not felt thy selfe inclined to such foule sinnes as they fell into thinke not that thou hast not any inclinations in thine heart to such sinnes because thou hast not felt them stirring in thee at any time but ascribe that to this grace of God and consider who it is that hath made thee to differ from another from any other man as the Apostle speaketh in another case 1 Cor. 4.7 that thou mayest be humbled in thy selfe and give the glory of it unto God Learne thou to be thankfull unto God as well for keeping thee from these sins that thou never feltest thy selfe given unto as for the pardon of those that thou hast most offended in Secondly Many of us have felt in our selves some motions and inclinations unto many foule sinnes that others have fallen into but they have not put forth themselves in us in their full strength nor set upon us with that force and violence as they have upon others they have not bin furthered in us with such tentations as they have bin in others if they had we certainly had fallen as shamefully as others have done And what hath beene the cause that wee have not hatched these cockatrice eggs as the Prophet calleth them Esa. 59.5 It may bee thou wilt say that by the sactifying spirit of God thou hast resisted thy corruption when thou didst feele it arise thou hast prayed against it and so by the spirit hast mortified it And this I doubt not but every child of God may truly say of many a corruption they have found in themselves But that is not all If these sins that we have beene preserved from had set upon us with that strength and violence as they have done upon others or as many other of our sins have done upon our selves if they had beene set forward by the like tentations we had doubtlesse beene overcome by them as well as others And whereunto is this to bee ascribed that they have not done so surely to this mighty power of Gods restraining grace in us That whereas in other men yea in some of his owne people as wee may see Psalm 81.12 the Lord le ts goe his hand and suffereth their lusts to have the sway giveth them up to their owne hearts lusts and saith to their corruptions as hee did to the deceiving spirits 1 Kings 22.22 Goe and prevaile Hee hath dealt more graciously with us and though to humble us hee hath let us see what monsters wee lodge in our breasts what abominable corruptions we have in our hearts yet he holdeth them in a chaine and letteth them not loose upon us but pulleth them in againe that they may not prevaile against us He that hath set barres and doores to the raging sea as hee speaketh Iob 38.10 11. and said hitherto shalt thou come and no further and here shall thy proud waves be stayed is hee only that stinteth and gageth the corruptions of our hearts that sets such limits and bounds unto them Let us also beloved take notice of this mercy of God and be thankfull for it When thou seest or hearest of the outragious sins that many fall into drunkenesse adultery murder blasphemy and such like sins pity thou their case and lift up thy heart in thankfulnesse unto God that hath kept thee from being thy selfe as bad as they are That speech of the Pharisee Luke 18.11 if it had come from an humbled heart had beene a good speech and such as beseemeth every one of us to use unto God Lord I thanke thee I am not as other men are extortioners unjust adulterers Consider thus with thy selfe I am by nature as bad as the worst man I know yea I find my selfe sometimes enclined and ready even to fall into those very sinnes that have brought others to so much shame And then thinke upon and blesse that hand that hath kept thee from falling and say in thankefulnesse of heart with the Prophet Psal. 94.18 When I sayd my foot slippeth thy mercy ô Lord did hold me up The third and last benefit we receive by this restraining grace of God in our selves is this that the Lord letteth us not know all the vilenesse and wickednesse that is in us but concealeth and hideth a great part of it from us But you will say to mee Is it a benefit to bee kept from the knowledge of our sinnes I answer No not from all knowledge of our sins For it is a great benefit to have our sins discovered to us 1. So farre forth as is necessary to drive us unto Christ to shew us how wretched wee are without him For this maketh us capable of benefit by Christ. 1 Timothy 1.15 this maketh us able to prize him and thirst after him Numbers 21.9 this maketh us able to relish and find sweetnesse in him Matth. 11.28 2. So farre forth as is necessary to bring us unto repentance for them and to keepe us from living and continuing in them Iere. 8.6 No man repented him of his wickednesse saying what have I done So farre forth we should labour to find out our sins by diligent search Psal. 4.4 and should be content that others should acquaint us with them Psal. 141.5 3. So farre forth as is necessary for the pacifying of Gods wrath in any speciall judgements that are upon us For in this case as the Lord restifieth by his judgements that hee hath matter against us Ruth 1.21 so it is our duty and the way for us to appease the Lords anger by a diligent search and examination of our selves to find out the speciall sin whereby we have thus provoked God Lam. 3.39.40 Yea in this case we are bound to beg of God that he would discover those speciall sins unto us as Iob did Iob 13.23 4. So farre forth as it is necessary to keepe us from pride and to humble us For to this end God commanded his people to remember and oft to call to their minds their old sinne and the most hainous of them all Deut 9.7 Remember and forget not how thou provokedst the Lord
prosper and thrive most in grace Surely thou hast set them in slippery places Surely the times and places wee live in are so slippery as it is strange any of us should hold our feet or keep our selves from falling fearefully This made the Prophet complaine so Esa. 6.5 Woe is me for I am undone because I am a man of uncleane lips As if hee had said My speech is too uncleane too prophane to bee a Prophet and how can it choose but be so I dwell saith he in the midst of a people of uncleane lips Secondly Consider what the malice and subtilty and power of Satan our enemy is and wee shall see just cause to wonder that any of us should bee able to continue in the state of grace for any time When our first parents were created after the image of God in holinesse and true righteousnesse his eye was evill toward them hee could not endure they should continue in that blessed estate for any time And his envy and malice is still the same towards any in whom he seeth this image renewed he cannot rest till he have defaced it againe as our Saviour speaketh Matth. 12.43 When the uncleane spirit is gone out of a man he walketh through dry places seeking rest and findeth none And the old Serpent hath a thousand waies to worke his owne ends in this Yea his envie and malice is most bent upon them whom he discerneth the greatest measure of grace in Sathan hath desired to have you saith Christ to Peter of himselfe and all the elect Apostles Luke 22.31 that he may sift you as wheat And there is no faithfull soule that observeth himselfe well but he may oft say of this his enemy as David did of his Psal. 118.13 Thou hast thrust sore at me that I might fall but the Lord helped me This made the Apostle so jealous and fearefull of the Thessalonians that made so great proceedings in grace 1 Thess. 3 5. he sent Timothy to them to confirme them lest by some meanes the tempter might have tempted them and his labour amongst them should have beene in vaine Thirdly Consider how fearefully many others have fallen some to scandalous and foule sins some to popery and other heresies some to profanesse some to worldlinesse some to an utter hatred of all religion that were once farre before us in knowledge and profession of zeale and piety How many there be in whom we may see that fulfilled which our Saviour speaketh Matth. 19.30 Many that were the first the forwardest in their love to the Word and in every good duty are now become the last the backwardest of all others How many there be that with the dog are fallen againe to the vomit that once they had cast up and with the sow lie wallowing in that mire that once they were washed from as the Apostle speaketh 2 Pet. 2 22. And shall we not then see cause to wonder that our selves have been preserved in the state of grace thus long When we have seene so many to fall on our left hand and so many on our right hand as the Psalmist speaketh Psalme 91.7 have wee not cause to wonder that our selves stand still in any measure of uprightnesse and truth of heart But fourthly and lastly The greatest cause of all that we have to wonder at our perseverance is the state of grace is the consideration of the naughtinesse and corruption of our owne hearts For if we had better hearts of our owne then other men have had or were better by nature then they it were nothing strange that we should stand when they have fallen that we should overcome all those tentations of Satan and the world that other have bin so foiled by But alas if we know our owne hearts well if we have well observed this Doctrine of originall sinne as it hath beene delivered unto us we cannot but acknowledge we have as bad hearts as any other have had 1. We are by nature as weake as water as unable to stand against the strength of those mighty enemies we are daily in danger of and have cause to cry with Iehosaphat 2 Chron. 20.12 We have no might to withstand this great company that commeth against us 2. We have no corruption in us that we are more strongly inclined unto then to inconstancy in goodness and pronesse to decline and fall away from God to be quickly weary of well doing In respect whereof the best of us have cause to complaine of our selves as the Lord doth of Ephraim Hos. 6.4 Our goodnesse is as a morning cloud and as the early dew it goeth away This people is of a revolting heart saith the Lord of Israel Ier. 5.23 And none of us all are any better then they were in that point 3. There is such a deale of corruption remaining still in every one of our hearts of pride and infidelity and hypocrisie and malice and worldlinesse that it is certainely as great a miracle that grace should live and grow and continue in such hearts as ours are as to see a candle or fire continue burning in the water That this fire of God that came downe from heaven should burne in water as that did that consumed Elias sacrifice that lay soked in such abundance of water so as the water ran round about the altar and the trench was also filled with water as we read 1 King 18.35 38. this is doubtlesse the wonderfull and miraculous worke of God onely Our Saviour tells us Mar. 4.19 That the cares of the world and lusts of other things will choake the Word and make it unfruitfull And what heart of all ours is there that hath not in it these cares of the world and lusts of other things And is it not then strange that any grace should live and grow in us and not be quite choked with all these thornes The nature of sinne is to grieve the spirit of God and to quench grace If he see any uncleane thing in thee saith the Lord to his people Deut. 23.14 he will turne away from thee And is it not then strange that the spirit of grace should abide in us and not forsake us utterly in whose hearts he seeth so much uncleannesse as he doth in every one of us That he that once said Gen. 6.3 My spirit shall not alwaies strive with man for that he also is flesh should yet strive with us though we be flesh And whereunto then shall we ascribe this that any of us do persevere in the state of grace Surely to the Lord alone The admirable worke of God is to be acknowledged in this that the best of us have not fallen totally and finally long before now First His admirable power is the cause of this For nothing but a divine power could uphold us against such enemies and such assaults as we are subject to Be strong in the Lord saith the Apostle Ephes. 6.10.12 and in the power of his might For we wrestle against
principalities and powers and against the rulers of the darknesse of this world against spirituall wickednesse in high places Nothing but a divine power could keepe grace alive in such hearts as ours are Wee are kept saith the Apostle 1 Peter 1.5 by the power of God unto salvation Secondly His admirable goodnesse is the cause of this and the unchangablenesse of his love to them whom he hath once effectually called called according to his purpose and eternall counsell as the Apostle speaketh Rom. 8.28 Hee never loved any thus farre as to call them effectually and to worke truth of grace in their hearts but he loved them to the end Having loved his owne which were in the world saith the Evangelist of our blessed Saviour Iohn 13.1 he loved them to the end I have loved thee saith the Lord to his Church Ier. 31.3 with an everlasting love therefore with loving kindnesse have I drawne thee Them whom he hath shewed such loving kindnesse unto as to draw them to himselfe by an effectuall calling he loveth with an everlasting love The Lord advanced Saul to be King over his people and gave him his spirit that is such gifts of his spirit as might fit him for that calling As soone as Samuel had anointed him the spirit of the Lord came upon him as the Text saith 1 Sam. 10.6 9 and he was turned into another man God gave him another heart But this favour and love God shewed to Saul was not an unchangable and everlasting love It repenteth me saith the Lord 1 Sam. 15.11 that I have set up Saul to be King And 1 Sam. 16.14 The spirit of the Lord departed from Saul hee had received excellent gifts of Gods spirit and lost them quite againe But if God have advanced any of us to this dignity to be a true Convert to be effectually called Ioh. 1.12 he never repenteth him of it this favour and love of God is unchangable and everlasting The gifts and calling of God are without repentance as the Apostle speaketh Rom. 11.29 In respect of this good and perfect gift the Apostle calleth the Lord Iam. 1.17 the father of lights in whom is no variablenesse neither shadow of turning And were it not for this that Gods love to such as he hath once regenerated and given saving grace to is constant and everlasting if any thing could have changed or altered him alas there is none of us all but we have done enough a thousand times to have lost him for ever and to have caused him to depart quite from us and to have stripped us of all grace long ago Before we passe from this point let us apply it to our selves in a few words that is in five First Seeing sanctifying grace is of such constancie and a fruit of Gods everlasting and unchangable love ô how carefull should we be to get grace if wee want it and to get assurance that we have it in truth if we thinke we have it 1. All other blessings and good things wealth and pleasure and honour and health are of no continuance And that that Paul saith of Riches 1 Tim 6.17 may be said of them all they are uncertaine riches uncertaine good things But true grace is durable riches as Solomon calleth it Pro. 8.18 These are the sure mercies of David as the Holy Ghost calleth them Esa. 55.3 2. No other good thing we can enjoy is any certaine argument of Gods speciall love and favour No man knoweth either love or hatred by any thing that is before him saith Solomon Eccle. 9.1 Esau of whom it is said God hated him Mal. 1.3 yet did enjoy all worldly blessings in greater measure then Iacob did as is plaine by that speech of Moses Gen. 36.31 But true grace is a certaine argument of Gods love yea of his speciall and everlasting love According to that speech of the Lord Ier. 31.3 I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee Secondly So many of us as have by the mercy of God beene preserved any time in the state of grace let us blesse God for it let us admire and magnifie the power and goodnesse of God towards us in this behalfe It hath ever beene esteemed in Gods Church a great honour to a man to be an old Disciple The Holy Ghost maketh an honourable mention of Mnason of Cyprus for this Act. 21.16 And Paul saith of Andronicus and Iunia Rom. 16.7 that they were of note among the Apostles and honoureth them for this that they were in Christ before him If any of us have found mercy with God to be old Disciples Nay if we be of any standing in Christianity and keepe our standing let us give God the glory of it thinke of it often and never thinke we can be sufficiently thankfull to God for it O blesse our God ye people saith David Psal. 66.8 9. and make the voice of his praise to be heard which holdeth our soule in life and suffreth not our feet to be moved Praise God for keeping and preserving the life of grace in thy soule all this while Say with David Psal. 116.7 8. The Lord hath dealt bountifully with thee for thou hast delivered my soule from death mine eyes from teares and my feet from falling Praise God for keeping thee fom deadly and irrecoverable falls Yea take thou up that thanksgiving which of all the formes of thanksgiving that we read of in Scripture hath been most in use with Gods Saints as if it were not for spending of time I could give you many instances of I meane that Psal. 106.1 Praise ye the Lord ô give thanks unto the Lord for he is good for his mercy endureth for ever God is more to be praised by us for the unchangeablenesse and constancy of his love to such wretches as wee are then for any other of his mercies how great so ever they bee Thirdly Let none of us be proud of our standing in the state of grace but let us give God all the glory of it Let us all say with the Apostle 1 Cor. 15.10 By the grace of God I am that I am And that which the Apostle there speaketh of his labours we must say in this case It is not I that have held out all this while not I but the grace of God which was with me It is the Lord as Annah speaketh 1 Sam. 2.9 that keepeth the â—eet of his Saints for in his owne might shall no man be strong It is not by any strength of our owne that we have stood all this while but by the strength and free grace of God onely Fourthly Seeing our perseverance in grace dependeth wholly upon the power and goodnesse of God let none of us be secure but watchfull and wary and fearfull to offend God who if he do but let go his hold and withdraw his hand we cannot stand one moment longer no more then a child of a yeare old or the staffe ye walke
with can do when ye leave holding of it In which respect the Lord compareth himselfe to a nurse that dadeth a child Hos. 11.3 I taught Ephraim to goe taking them by their armes We can neither goe nor stand any longer then the Lord doth uphold us This is the inference that the Apostle himselfe maketh Phil. 2.12 13. Worke out your owne salvation with feare and trembling for it is God that worketh in you both to will and to do even of his good pleasure Because we have no ability to preserve our selves in the state of grace but all dependeth upon the power and goodnesse of God therfore we must feare Continue in his goodnesse as the same Apostle speaketh Rom. 11.12 keepe in favour with him otherwise thou also shalt bee cut off But you will say that is not possible whom God once loveth in this kind he loveth for ever I answer First Whom God doth love in this kind them he maketh fearefull to offend him fearefull to fall and to decay in grace and this feare is a principall meanes whereby he doth preserve them from falling away This is plaine Ier. 32.40 I will make an everlasting covenant with them and I will not turne away from them to doe them good but I will put my feare into their hearts that they shall not depart from me So that by this thou shalt know whether thou be indeed converted whether there be any truth of grace in thee if God have put this feare into thy heart there is otherwise there is none at all Wherefore let him that thinketh he standeth take heed least he fall 1 Cor. 10.12 Secondly Though those whom God loveth according to his good purpose he loveth to the end and therefore will never disinherit them nor utterly cast them off yet if they be not fearefull to offend him though he love them yea because he loveth them he will chasten them as the Apostle speaketh Heb. 12.6 and he scourgeth every sonne whom he receiveth And in what kind he will scourge them how long his scourge shall lie upon them how deepely he will wound them with the lashes that he will give them with his scourge that the Lord onely doth know Admit that if ever we had the spirit of God and truth of grace in us it will never depart from us we can never loose it utterly but yet if we grow secure and neglect the meanes whereby we may preserve grace in our selves and keepe it alive whereby wee may preserve our selves from falling away we may quench the spirit in our selves This is plaine by the Apostles speech 1 Thess. 5.19 20. Quench not the spirit despise not prophesyings Even the despising of hearing the Word will quench the spirit that is deprive us of the operation of the feeling of the comfort of Gods grace in us Be it he that is once in the state of grace shall be preserved by God from falling totally from taking such falls as should break his neck and quite deprive him of the life of grace and from falling finally from falling into such pits as he should never be able to get out of againe from taking such falls as the Apostle speaketh of Heb. 6.6 which they that take them can never after be renewed againe by repentance Yet if he grow secure and looke not well to his feet if he nourish not in his heart the feare of the Lord he may fall fearefully he may take such falls as may breake his bones as may put him to such anguish of soule as if he had a kingdome he would give it to be eased of it This is plaine by the words of David in the 8. verse of this Psalme Make me to heare joy and gladnesse that the bones which thou hast broken may rejoyce His fall into adultery and murder had broken his bones that is had put him to more anguish and griefe then ever man felt that had his bones broken in his body Lecture LXXI On Psalme 51.5 October 9. 1627. THe fift and last point of application is to comfort and strengthen those poore soules that being indeed in the state of grace are yet much perplexed that either they are already or shall and may hereafter fall fearefully from it Two tentations there be whereby the best of Gods servants are often troubled greatly in this point of their perseverance in grace First Some of them are apt to conclude that they are already quite fallen from grace because 1 They have lost their first love that delight and fervency wherewith they were wont to serve God 2 They have lost their faith and cannot be assured of Gods favour as once they were 3 They slip ever and anon into the sins they have repented of and find no strength to overcome them Against this first tentation there is notable comfort and strength ministred to Gods people in the Word of God and even in that which we heard the last day of the admirable worke of God in the perseverance of his Saints And for the comfort and strength of Gods people against this tentation the Scripture giveth us two notable preservatives First The choisest of Gods servants and such as unto whom the Lord hath given the best testimony in his Word have beene in this case that thou art in subject to this variablenesse to these alterations in their spirituall estate They have not stood alwaies steady in one state but have beene of and on with the Lord. 1. For their delight and fervencie in good duties You shall read of David that sometimes hee did service unto God with marvellous alacrity and cheerefullnesse of spirit When hee contributed to the building of Gods house he did it with exceeding joy 1 Chron. 29.9 David the King rejoyced with great joy You shall also read of his going to the house of God with the voice of joy and praise as one that were going to a feast Psalme 42.4 And sometimes againe you shall heare him complaining of the deadnesse of his heart that he could serve God with no life or cheerefullnesse at all Psalme 119 25. My soule cleaveth to the dust quicken thou mee according to thy Word 2. So it is with them for their faith and confident assurance of Gods favour David that one while glorieth The Lord is my light and my salvation whom shall I feare Psalme 27.1 At another time you shall finde him quite void of this assurance Psalme 31.22 I said in my hast I am cut off from before thine eyes You shall heare him complaining Psalme 88.15 While I suffer thy terrours I am distracted And blessed Paul who at one time speaketh so triumphantly Romanes 8.35 Who shall separate us from the love of Christ At another time 2 Cor. 7.5 you shall heare him complaine of inward feares and terrours 3. For their conscionable care to please God in all their waies they have shewed great inconstancy in that also 1. Abraham was sometimes so obedient unto God so carefull
then to behold evill and canst not looke on iniquity Hee will by no meanes cleare the guilty as the Lord speaketh of himselfe Exod. 34.7 Therefore shall thy campe bee holy saith the Lord. Deuterono 23.14 lest hee see any uncleane thing in thee and turne away from thee Now let us come to the third point I told you was to bee considered though there be so much filthines in us and all our best services and though the Lord doe so loath all filthinesse of sin yet doth he not loath us nor our services but hath great respect to us and to them for all that And this shall appeare unto us in foure points especially First He taketh notice of all the good things that his poore servants doe and will not forget the least of them but keepeth a register of them I know thy works and thy labour and thy patience and how thou canst not beare them which are evill saith Christ to the poore Angell of the Church of Ephesus Rev. 2.2 that had lost his first love and was much decayed and fallen away in his goodnesse There is not any patience that the poore weake Christian hath shewed in suffering ought for Christs sake not any paines hee hath taken to get to heaven not any zeale hee hath shewed against sin but the Lord taketh notice of it bee it done never so secretly Actes 9.11 Yea he will remember it also and never forget it David knew this and therefore prayed Psal. 56.8 Put thou my teares into thy bottle are they not in thy register Hee taketh notice of the teares wee shed for our sinnes and in our prayer and will not forget them And surely this is a matter of great admiration and so David conceived of it Psal. 144.3 Lord what is man that thou takest knowledge of him or the son of man that thou makest account of him Secondly As hee doth take notice of the least good duties wee doe in love and obedience to him so he taketh not notice of nor regardeth those staines and spots whereby the best services of his children are defiled but passeth by them and imputeth them not unto them but seeth them as it were through his fingers Even as sundry blemishes that are in our children as a mole in the face or pock holes or a squint eye which to another man seeme great deformities to us seeme none at all even so is it with the Lord in this case Hee seeth no iniquitie in Iacob as Baalam himselfe was constrained in the spirit of prophecy to confesse Numbers 23.21 nor transgression in Israel Hee doth not for these spots and blemishes that are in our services wee doe unto him reject us or our services but accepteth of them and taketh them in good part as if there were no spot or defect in them at all He did not reject the service that Rahab did him in saving of the spies though she had blemished and stained it with a lye Ioshua 2.4 5. but accepted and commended it Hebrewes 11.31 The prayer that Ioshua made when out of impatiency he cryed Iosh. 7.7 Would to God wee had beene content and dwelt on the other side of Iordan and never come into Canaan the Lord rejected not for all that When David in his prayer was so full of infidelity that hee said in his hast I am cut off from before thine eyes neverthelesse saith hee Psalme 31.22 thou heardest the voice of my supplications when I cryed unto thee And at another time when he was in that distresse that he saith his soule refused to bee comforted hee remembred God and was troubled and his spirit was overwhelmed as he saith Psal. 77.2 3. A poore prayer you may thinke it was that a man in that case could make yet did not God reject that prayer that was so foully stained but as he saith verse 1. when he was in that case I cryed to God with my voice even to God with my voice and hee gave eare unto mee When Moses had shewed a great deale both of impatiency and infidelity when God bad him only speake unto the rocke before the people as you shall read Num. 20.10 11. yet did not God reject his service for this but wrought with him and shewed his marvellous power even in that work neverthelesse And surely so he doth still he doth not reject our prayers for our manifold infirmities he doth not refuse to work with and blesse our poore labours that are his ministers though alas we bewray much of our owne ignorance and other our corruptions in them when we preach best of all And even in this also his marvellous goodnesse and mercy is to be admired by us which maketh the Church breake forth into that speech of admiration and so would wee all if wee did rightly consider it Mic. 7.18 Who is a God like unto thee that pardoneth iniquitie and passeth by the transgressions of the remnant of his heritage Thirdly Hee delighteth in us and in our poore services notwithstanding all these corruptions whereby they are desiled The Lord taketh pleasure in them that feare him saith David Psal. 147.11 and 149.4 The Lord taketh pleasure in his people If yee will obey my voice indeed saith the Lord to the children of Israel Exodus 19.5 and keep my Covenant then ye shall be pecuculiar treasure vnto me above all people And Mala. 3.17 They shall be mine saith the Lord of hosts in that day when I make up my Iewels and I will spare them as a man spareth his owne sonne that serveth him Yea those poore duties wee performe to him in his service which our selves take so small comfort in yet hee delighteth in them Hee delighteth in the way of a good man saith David Psalm 37.23 And Solomon Prov. 15.8 The prayer of the upright in his delight Thy voice is sweet saith Christ to his Church Cant. 2 14 In which respect hee compareth the hearts of his people that are able to pray Revel 5 8. unto golden vialls full of sweet odours And the faithfull minister is said by the Apostle 2 Cor. 2.15 to be unto God a sweet savour of Christ in them that are saved and in them that perish whether the people receive good by our labours or no. And for this cause also hee desireth to heare us pray to see us keepe his Sabbaths preach and heare his word give almes to his poore members c. as much as ever man did desire any thing hee most delighted in Let me see thy countenance saith Christ to his Church Cant. 2.14 let me heare thy voice And Iohn 4.23 The father seeketh such worshippers as worship him in spirit and truth as a great man would seeke farre and neere for a faithfull and profitable servant And have not every one of us cause to wonder at this and to say to the Lord as Iohn Baptist did to Christ Matth. 3.14 I have need to bee baptized of thee and commest thou to me I have need to seek to
thee to have my best services washed and cleansed from their filthines and seekest thou to mee for such poore services as I am able to doe Fourthly and lastly Hee doth also reward every service wee doe unto him notwithstanding all the imperfections and staines of it Whatsoever good thing any man doth saith the Apostle Ephes. 6.8 the same shall he receive of the Lord whether he be bond or free Not onely great services and such as much glory redoundeth to his name by but even the meanest and poorest and such as may seeme to bee of least use unto him See what Christ saith of the poore widdowes two mites Luke 21.3 of a cup of cold water given to one of his little ones in the name of a Disciple Matth. 10.42 and what the Apostle saith Colos. 3 24. of the conscionable service that a poore drudge that had an infidell to his master did Know that of the Lord ye shall receive the reward of inheritance Therefore when Christ speaketh Matth. 25. of the good workes that shall bee rewarded in heaven hee speaketh not of Martyrdome nor of building of Colledges nor fighting the Lords battell nor redeeming of impropriations and such like great and excellent workes but of such as the meanest Christian almost may bee able to performe The poore mans sacrifice who was able to bring but a turtle Dove or a young Pigeon was an offering of as sweet a savour unto the Lord as you shall find Levit. 1.17 as the rich mans was that brought never so many sheepe or oxen either Yea those very services that have beene apparantly polluted with mixture of corruption have beene rewarded by him neverthelesse Because the mid-wives feared God saith Moses Exodus 1.20 21. and saved the childrens lives therefore God dealt well with the mid-wives and made them houses though they in doing this service had excused themselves by a lye as yee may see verse 19. Yea those services that we do unto God with sensible untowardnesse unwillingnesse and reluctancy of our flesh against them those God will bee most sure to reward God is not unrighteous saith the Apostle Heb. 6.10 to forget your worke and labour of love Now if wee will search the Scriptures and enquire into the reason of this admirable goodnesse of God and demand how it commeth to passe that so perfect and pure and righteous a God should so farre respect so imperfect and impure services as we are able to doe unto him we shall find three reasons given of it in the holy Scriptures First In these poore services that the faithfull doe unto God their heart is set to please him that is the end they aime at They would faine doe them in faith and love to God with fervency and vigour of spirit To will is present with them as Paul speaketh Rom. 7.18 They would faine doe better They would faine serve God even in that exact manner that hee requireth Their spirit is willing as our Saviour saith Matth. 26.41 though the flesh be weake And they oft-times pray unto God as David doth Psal. 119.5 O that my wayes were directed to keepe thy statutes And can say as Esa. 26.8 The desire of our soule is to thy name and to the remembrance of thee They that are after the spirit saith the Apostle Rom. 8.5 doe mind the things of the spirit The poore servants will was to pay his master even the ten thousand talents that he required of him Matth. 18.24 16. The faithfull doe not please themselves in any of their failings but are troubled with them and mourne for them As the poore man in the Gospell was that hee could beleeve no better Mar. 9.24 In all their coldnesse in prayer in all their wandrings and evill thoughts they find then they can say with the spouse Cant. 5.2 I sleep but my heart waketh And this is a thing that highly pleaseth God hee will beare with much when hee findeth this If there be a willing mind saith the Apostle 2 Cor. 8.12 a man is accepted according to that that a man hath The good Lord pardon every one saith good Hezechiah in his prayer 2 Chron. 38.18 19. and the Lord hearkened to him verse 20. that prepareth his heart to seeke God though hee bee not cleansed according to the purification of the Sanctuary The Lord will pardon and passe by much where he seeth the heart is thus set to please him Secondly These poore services that we doe are for the substance of them the fruits the thoughts and desires the words and actions of his owne spirit in us It is God worketh in us both to will and to doe as the Apostle speaketh Phil. 2.13 In those poore prayers that the faithfull soule maketh when his spirit is overwhelmed so that hee knoweth not what to pray as hee ought the spirit it selfe maketh intercession for us with groanings that cannot bee uttered as the Apostle speaketh Rom 8.26 And though God dislike never so much that that is ours the corruptions and staines that cleave to our best works yet that that is his owne the worke of his owne spirit hee cannot but like and delight in This reason wee shall find given by David Psal. 37.23 The steps of a good man are ordered by the Lord and hee delighteth in his way Therefore hee delighteth in the good mans way because hee by his spirit doth order and direct it And thus the Church reasoneth Esay 26.12 Lord thou wilt ordaine peace for us for thou also hast wrought all our works in us Thirdly and lastly The faithfull are in Christ and God beholdeth them in him and because hee is in Christ well pleased with and loveth them therefore doth he take in good part their poore services He hath made us accepted saith the Apostle Ephes. 1.6 in the beloved And when we our selves are once reconciled unto God and in favour with him it is no marvell though he take our poore services in so good part The Lord had respect to Abel and to his offering saith Moses Genes 4.4 Wee that are evill ye know can beare with much in them that wee love dearely Yea the services that the faithfull doe unto God they doe not present them to him in their owne name but in Christs onely they doe not looke to have them accepted for their owne but for the Lords sake as Daniel speaketh Dan. 9.17 18. And Christ hath borne all these our blemishes and defects and fully satisfied for them As it is said of Aaron the high Priest Exod. 28 38. that he did beare the iniquity of the holy things that Gods people did offer in all their holy gifts Our spirituall sacrifices are acceptable to God by Iesus Christ as the Apostle speaketh 1 Pet. 2 5. For he presenteth them to his father in the merit of his sacrifice and in presenting them casteth of these his sweete odours and incense into them as you shall read Rev. 8.3 And being so perfumed it is no marvell though our
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
God Thy loving kindnesse is before mine eyes saith David Psal. 26.3 therefore have I walked in thy truth If wee would set that oftner before our eyes meditate more seriously of that certainely it would make all Gods waies more easie and pleasant to us then they are On the other side he that hath no assurance of Gods love in Christ can never pray or heare or receive with any delight or comfort Wouldst thou know the true cause why it is so irksome a thing for thee to pray or to reade or to heare or to keepe the Sabbath that thou sayest of all these duties in thy heart as they did Mal. 1.13 O what a wearinesse is it Certainely thou hast in thee an evill heart of unbeliefe as the Apostle calleth it Heb. 3.12 Thou art not assured of Gods fatherly love to thee in Christ. Nor thou seekest not to be sure of it Get more faith and more assurance of Gods love and it will seeme no bondage to thee to serve God thou wilt finde ease and pleasure it Fiftly This and this only will cure us of that stone that is in our hearts and make them soft and fleshy make us able kindly to mourne for offending God by our sinnes When God once maketh thee able by the spirit of grace to see that Christ endured so much for thee that thy sinnes pierced Christ so then wilt thou bee able to mourne for thy sinnes saith the Prophet Zach. 12.10 as a man would mourne for the losse of his onely sonne When Mary was once assured by faith that her sinnes were forgiven yea how many sinnes God had forgiven unto her Luke 7.38.47 ô how she wept for her sinnes If thou wert indeed assured of the forgivenesse of thy sinnes and of Gods favour in Christ thou couldst never thinke of thy sinnes without griefe of heart And if thou desirest to grow more soft hearted labour to increase thy faith and to get more assurance of this speciall love of God to thee in Christ. Sixtly and lastly As no grace can grow in thy heart till thou have faith so as the measure of thy assurance of Gods love shall increase in thee so shall every saving grace increase and abound in thy soule Therefore the Apostle praying for the Ephesians Ephes. 3.19 that God would make them able to know the love of Christ which passeth knowledge he giveth this for the reason of it that ye might be filled saith he with all the fullnesse of God And these are Motives strong enough if God be pleased to work with them to perswade our hearts to seek to be assured of Gods love in Christ to make our calling and election sure It followeth now I should shew you the Meanes how this may be attained but those I must I see leave till the next day Lecture LXXXII On Psalme 51.6 February 26. 1627. NOw then there be five things principally to be done by them that would get and preserve in themselves this assurance of Gods favour First If thou desire to get assurance of Gods speciall love to thee in Christ assurance that Christ is thine assurance of thy salvation thou must first settle this perswasion in thy heart that it is possible to be attained By harbouring this conceit in thy heart that it is presumption for any man to say he is sure of his salvation I hope well but it is not possible for me or any man to be sure of this thou makest thy selfe uncapable of this comfortable assurance Know therefore that though 1. It be a very difficult thing to get and keepe this assurance 2. Few attaine unto it 3. Though this assurance be not perfect in any while they live here but they that have it best have it with some mixture of doubting and unbeliefe 4. They that have had it in the greatest measure have not had it at all times Yet every true beleever may attaine unto it if the fault be not in himselfe â—or 1. God hath commanded the faithfull to make their calling and election sure 2 Pet. 1.10 2. God hath promised that he will certifie and assure his people of this Ezek. 34.30 They shall know that I the Lord their God am with them and that they even the house of Israel are my people saith the Lord God 3. God hath given his people in all ages experience of the truth of this his promise in themselves Rom. 8.15 16. Ye have not received the spirit of bondage againe to feare as if he should say once ye had it but yee have received the spirit of adoption whereby we cry Abba father This could not be without assurance of Gods favour and this he saith not of himselfe onely but of all the faithfull of all Gods children Gal. 4.6 Because ye are sonnes God hatâ— sent forth the spirit of his sonne into your hearts This spirit witnesseth with our spiritâ— saith the Apostle Rom. 8.16 that wee are the sonnes of God We know saith the Apostle 1 Iohn 3.2 not of himselfe but of all Gods children that when Christ shall appeare we shall be like him And againe verse 14. We know we are translated from death to life And againe Chap 4.16 We have knowne and beleeved the love that God hath to us Nay I say more It is not onely possible for thee if thou be Gods child to have this assurance of Gods love in some measure but it is in some manner necessary thou shouldst have it thou must get it the hope thou talkest of is to little purpose without it Know ye not your owne selves saith the Apostle 2 Cor. 13.5 how that Iesus Christ is in you except ye be reprobates that is except ye be unsound and counterfait in the profession of the faith His house we are Heb. 3.6 if we hold fast the confidence and the rejoycing of the hope firme unto the end That hope that hath no confidence nor rejoycing in it is little worth Hope must bee as an anker of the soule both sure and stedfast as the Apostle speaketh Heb. 6.19 Well then seeing we both may and must get this assurance it standeth us upon to enquire how and by what meanes we may get it What is then next to bee done I answer Secondly We must bind our selves to a diligent and conscionable use of Gods ordinances which he hath sanctified to be the meanes whereby he will worke and increase all saving grace and consequently this in our hearts I will instance but in three and that briefly too First There is great force in the Word to worke in our hearts not onely faith Rom. 10.17 Faith commeth by hearing but this blessed fruit of faith also the assurance of Gods favour The Scriptures were written to this end to breed in us this assurance These things have I written to you 1 Iohn 5.12 that ye may know that ye have eternall life And 1.4 These things write we unto you that your joy may be full that you may have
Matth. 5.4 for they shall bee comforted I will dwell with him saith the Lord Esay 57.15 that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones For 1. then and never till then wee will in our judgements value and prize Gods favour in Christ above all things in the world and say with David Psal. 63.3 Thy loving kindnesse is better then life Shew us the father saith Philip to Christ Iohn 14.8 and it sufficeth us This hee spake indeed out of ignorance and curiositie but thus speaketh the humbled soule advisedly Let mee but see my heavenly father reconciled to mee in Christ and the light of his countenance shining upon me and I have enough though I had nothing else in the world And on the other side the humbled soule doth say that without this though hee had all the world he hath nothing but is ready to say with Paul Phil. 3.8 I count all but as dung without Christ. â— Then when we are soundly humbled and never till then wee will hunger and thirst after Christ and desire Gods favour in him more earnestly and eagerly then any thing in the world It was the voice of an humbled soule that wee read Psal. 42.1 â— As the Hart panteth after the water brookes so panteth my soule after thee ô God my soule thirsteth for God And they that can thus thirst after Gods favour shall be sure to obtaine the assurance of it Blessed are they that hunger and thirst after righteousnesse saith our Saviour Matth. 5.6 for they shall bee satisfied And what marvaile is it then that there bee so few that attaine to this assurance alas there bee few that prize it as they ought few that thirst after it because few that are soundly humbled in themselves for their sinnes Lecture LXXXIII on Psalme 51.6 March 4. 1627. THE fourth thing that they must doe that desire to get and preserve in themselves a comfortable assurance of Gods favour is this They must nourish in their hearts a constant care to please God in all their wayes and a feare to offend him in anything For 1. None but such can possibly get or keepe any true assurance of Gods favour 2. All such shall certainely attaine unto it For the first You may heare some wicked men glory much in the assurance they have of their owne salvation and pronounce peremptorily of many a servant of God that all their profession is no better then hypocrisie because they are so full of feares and so doubtfull of their salvation A wise man feareth saith Solomon Prov. 14.16 and departeth from evill the godly mans doubts and feares keepe him from many a sin that otherwise he should fall into but the foole rageth and confident hee sinneth outragiously and yet is confident But this is but a vaine presumption this can be no true assurance certainely It is not possible for any man that wittingly liveth in any knowne sinne to have any true assurance of his salvation or of the favour of God Let us draw neerâ— saith the Apostle Heb. 10.22 with a true heart in full assurance of faith But how may a sinfull man attaine to this high priviledge to bee able to draw neere to God with that boldnesse and full assurance of faith that God beareth a fatherly love unto him He telleth us that in the next words alluding in his speech to the manner of such as did draw neere to God under the ceremoniall law having our hearts sprinkled from an evill conscience and our bodies washed with pure water As if hee had said without a man be both justified and delivered from the guilt of his sinnes by the bloud of Christ and sanctified and delivered from the dominion of sinne by the spirit of Christ it is not possible for him to draw neere unto God in full assurance of faith Let the man that hath the strongest faith and the most comfortable assurance of Gods love once give himselfe liberty to commit any grosse sinne and hee must needes loose his comfort and assurance of Gods love Certainely our iniquities as the Prophet speaketh Esay 59.2 will separate betweene us and our God and our sins will cause him to hide his face from us See the proofe of this in David Who ever had more comfortable assurance of Gods favour then hee sometimes had The Lord is my light and my salvation saith he Psal. 27.1 whom shall I feare But when hee had once given liberty to himselfe to sinne against his conscience in the matter of Vriah see how all his comfort in the assurance of his salvation and of Gods favour was quite lost Restore to mee saith hee Psal. 51 1â— the joy of thy salvation But what speake I of grosse sinnes Let a Christian but grow worldly and secure let him but remit any thing of that watchfulnesse and care that was wont to bee in him to take heed to his wayes of that feare to offend God in any thing of his diligence to serve and please the Lord and his comfortable assurance of Gods favour will bee lost See an example of this in the Church the spouse of Christ. Cant. 5.2.6 It is said verse 6. her beloved had withdrawne himselfe and was gone shee lost the comfortable assurance of his love How lost she it Not by any grosse sin but meerely by her lazinesse and wordly security by that answer she gave him verse 3. I have put off my â—â—at how shall I put it on I have washed my feete how shall I defile them As if she had said I am now at ease and quiet and by opening unto thee by hearkning and yeelding unto thee in every thing I should put my selfe to a great deale of trouble and labour that I am now eased of Thus lost shee her sweete assurance of Gods love then and thus doth many a soule loose it at this day That exhortation therefore that the Apostle giveth to the Hebrewes 6.11 is necessary for every one of us Wee desire that every one of you saith he shew the same diligence to the full assurance of hope unto the end As if he had said ye have good things in you now such as accompany salvation you have now much labour of love yee have ministred unto the Saints and yet do minister but if you would have full assurance of your salvation be diligent to doe so still even unto the end if you grow negligent and carelesse in these duties hereafter this full assurance of salvation you will certainly loose A full and well grounded assurance of our salvation and of the favour of God will not bee gotten in a day or two without good proofe and experience wee have had of the worke of Gods grace in us it will never be gotten And when we have gotten it we may easily loose it againe if either wee give liberty to our selves in knowne sinnes or grow secure and carelesse in taking heed
So must every one of us learne to doe in the like case though wee have no assurance of Gods favour yet let us trust confidently in Christ through him to obtaine it For this is a thing highly pleasing unto God The Lord taketh pleasure saith David Psal. 147.11 in them that hope in his mercy And 1 Chron. 5.20 God was intreated of them because they put their trust in him And they that can do so need not doubt but that God will certainely lift up the light of his countenance upon them and give them comfort in the assurance of his favour For First Thou hast true faith and consequently thou hast Christ he is thine owne though thou perceive it not They that beleeve on the name of Christ trust to him rely upon him have received him hee is their owne as the Holy Ghost speaketh Iohn 1.12 Secondly Having received Christ certainely thou hast Gods favour all thy sinnes are pardoned thou hast just title to eternall life though thou perceive it not yea thou hast in thee the root of comfortable assurance of all this Ye are all the children of God saith the Apostle Gal. 3.26 By faith in Christ Iesus He that beleeveth on the sonne of God saith the Apostle 1 Iohn 5.10 hath the witnesse in himselfe He hath that in himselfe that will witnesse for him that hee is in Gods favour And Iohn 3.36 Thirdly and lastly If thou canst wait upon God for assurance and looke for it it will certainely come Doe as David did when he had lost his assurance of Gods favour Psal. 13.1 How long wilt thou forget me ô Lord for ever I how long wilt thou bide thy face from me What did he then to recover his assurance That you shall see verse 5. But I have trusted in thy mercy my heart shall rejoyce in thy salvation As if he had said My comfortable assurance of thy savour and of my salvation will returne againe And Psal. 42.5 Why art thou cast downe ô my soule and why art thou disquieted within me Hope thou in God for I shall yet praise him for the helpe of his countenance As if hee had said I shall for all this see the light of his countenance againe and rejoyce in it So that to conclude I may say to every soule here 1 that desireth assurance of Gods favour and 2 seeketh it in a diligent and conscionable use of Gods ordinance and 3 with an humbled heart and 4 by a conscionable care to please God in all his waies and 5 by faith hath received Christ and resteth upon him concerning this promise of restoring a comfortable assurance as the Prophet doth of his vision Hab. 2.2 The vision is yet for an appointed time God hath set the time in his own counsell when he will give thee the comfort of this promise but in the end it shall speake and not lie though it â—aâ—ry wait for iâ— because it will surely come and not â—arry one moment longer then God shall see it to be for thy good and advantage And whereas thou doubtest thine owne strength and fearest thou shalt never be able to hold out and endure resting and waiting upon God till comfort doe come and cryest with David Psalme 69.3 Mine eyes faile while I wait for my God Let me say to thee as David doth Psal. 27 14. Wait on the Lord â—e of good courage and he shall strengthen thy heart he will keepe thee from fainting and make thee able to hold out waite I say on the Lord. Lecture LXXXIV On Psalme 51.6 March 18. 1627. THe third note to try our goodnesse and righteousnesse by is the extent of it True goodnesse and grace is of a large extent 1. In respect of the subject of it it reacheth unto and goeth thorow the whole man 2. In respect of the object of it it sheweth it selfe in a conscionable respect unto all the commandements of God 3. In respect of the time it sheweth this conscionable care to please God in all things at one time as well as at another For the first If that grace and goodnesse that seemeth to be in any man be true and unseigned it worketh a totall change a reformation in the whole man in the inward man and in the outward man too in the minde and understanding in the conscience in the memory in the will in the affections in the outward senses and parts of the body in the words and in the actions of a man This was typified by the burnt offerings under the law The whole sacrifice as you may read Levit. 1.8 9 13. not the foure quarters onely but the head and the fat and the inwards and the legs must be offered unto God and burnt upon the altar Which was not onely a type of Christ who as a propitiatory sacrifice was wholly offered up and endured the fiery wrath of God for us not in his body onely but in his soule too and in every power and faculty of it but it was also a type of the obedience of the faithfull which are the members of Christ as appeareth plainely by the allusion that is made unto it both by the Apostle Rom. 12.1 and by our Saviour himselfe Mar. 12.33 And thus you see a totall obedience and sanctification of the whole man is required of us but I say more then so this totall change not onely ought to be in every Christian but it is wrought in every one that hath any truth of grace in him In this respect our Saviour compareth it Matth. 13.33 unto leaven which will leaven the whole lumpe of dough that it is put into Thus the Apostle describeth true sanctifying grace in that prayer he maketh for the Thessalonians 1 Thes 5.23 The very God of peace sanctifie you wholly that is true may you say this is to be desired and prayed for yea this is to be aimed at and we should endeavour to attaine unto it but this is not possible to bee attained unto in this life marke therefore what followeth in the next words and I pray God saith hee that your whole spirit and soule and body may bee preserved blamelesse unto the comming of our Lord Iesus Christ. As if hee had said Now your whole spirit and soule and body is sanctified you are sanctified throughout and my prayer is that this good worke that is begunne may bee increased and that you may bee preserved in this estate unto the end Of the soule and spirit men will easily grant that they are capable of grace yea that the whole spirit and soule of the regenerate man may bee sanctified but marke that the Apostle aâ—firmeth this of the body also yea of the whole body that it is capable of sanctifying grace And therfore also hee calleth the very bodies of the faithfull the members of Christ. 1 Cor. 6.15 And verse 19. the temples of the holy Ghost And saith of himselfe the rest of his brethren 2 Corinth 4.10 11. that the life
is so farre from keeping all the commandements of God that he breaketh them all he keepeth none of them as they ought to be kept Thus speaketh holy and zealous Nehemiah of all Gods people and putteth himselfe in the number Neh. 1.7 We have dealt very corruptly against thee and have not kept the commandements nor the statutes nor the judgements which thou commandedst thy servant Moses Yea be hath certainely a false heart no uprightnesse no truth of grace in it that saith in his heart of the commandements of God as that rich young man did Mat. 19.20 All these things I have kept from my youth up or that thinketh himselfe to bee free from the transgression of any one of the commandements of God Secondly I answer Though this be so no man keepeth all no man keepeth any legally that is so as the law requireth so as to satisfie the law and to free himselfe by his obedience from the curse of the law yet is there never an upright hearted man in the world not the weakest of them all but he keepeth all the commandements of God evangelically that is so as in the new covenant of grace he is in Christ accepted of and accounted to have kept them all For this is the new covenant that God hath made with his people Ezek. 36.27 I will put my spirit within you and cause you to walke in my statutes and ye shall keepe my juâ—gements and doe them David did so as we have heard Zachary and Elizabeth did so yea the Apostle saith thus of all faithfull 1 Iohn 3.22 Whatsoever we aske we receive of him because wee keepe his commandements and doe those things that are pleasing in his sight For 1 there is no one commandement but in his minde and judgement he consenteth unto it and saith of it as Rom. 7.12 The commandement is holy and just and good He can say of himselfe as David did Psal. 119.128 I esteeme all thy precepts concerning all things to be right 2. There is no one commandement of God that he doth wittingly dispense with himselfe in but he maketh conscience of it and it hath a divine authority in his heart He can say with David Psal. 119.6 that he hath respect to all Gods commandements And with Paul Rom. 7.15 That which I doe when I transgresse any commandement I allow not for what I would that doe I not but what I hate that doe I. As if hee had said I would faine keepe every commandement of God though I doe it not my desire is to doe the will of God in all things I dislike in my selfe and hate every transgression of the law of God And he that doth thus approve in his minde and set his seale unto every commandement of God he that doth thus make conscience of and unfeignedly desire to doe the will of God in all things is certainely an happy man Never did any hypocrite or naturall man in the world goe thus farre He is not thus subject to the law of God saith the Apostle Rom. 8.7 neâ—ther indeed can be He cannot esteeme in his mind all Gods precepts concerning all things to be right but he hath in himselfe secret reasonings and imaginations that exalt themselves against the knowledge of God as the Apostle speaketh 2 Cor. 10.5 against some part of Gods will revealed in his Word neither can he make conscience of or in his will unfeignedly desire to doe the will of God in all things but doth willingly dispence with himselfe in some things and say with Naaman 2 King 5.18 In this thing the Lord beare with thy servant No no never could hypocrite goe thus farre Thou that canst thus consent unto Gods law and approve of Gods will revealed in his Word in all points and dost unfeignedly desire to doe every thing the Lord requireth of thee thou hast certainely notwithstanding all thy failings an upright heart yea thou art a righteous man in Gods sight not onely by imputation of Christs perfect righteousnesse unto thee but by an inherent righteousnesse which the spirit of Christ hath wrought in thee The righteousnesse of the law is fulfilled in thee as the Apostle speaketh Rom. 8.4 Thou dost keepe all the commandements of God though not legally or so as to be justified thereby yet Evangelically and so as by the new covenant of grace through Christ thou art esteemed by God as a fullfiller of them all And this made Paul to say Rom. 7. â—7 It is no more I that doe it as if hee had said I am not a transgressour of the law And verse 25. I my selfe serve the law of God as if he had said I do keepe and observe Gods law And so much may serve for the answer to the first question The second question is this Hath no man an upright heart that maketh more conscience of some of Gods commandements then of other some My answer to this question must consist of two parts 1. I will shew you how farre forth an upright hearted man may and ought to shew more respect to some of Gods commandements then to other some 2. How and wherein hee doth and must shew an equall respect unto them all For the first A man may have an upright heart and yet be more slacke and carelesse in some duties then in other in his obedience to some of the commandements of God then in other more apt to offend in some sinnes then in other This may arise 1. Sometimes from this that he hath more light and knowledge of his duty in some things then in other So it was with Iacob and the Patriarchs who being most holy men in other things yet made no conscience at all of Polygamy because though it was ever a sinne yet it was not knowne by them to be so 2. Sometimes from this that their tentations are stronger to some sinnes then to other and their pull-backs stronger to with-hold them from some duties then from other Of both these cases we have an example in Iehosaphat Iehosaphat was as zealous as any King of Iudah for the planting of true religion throughout his kingdome as you may see 2 Chron. 17.6 9. and yet in the abolishing of the reliques of idolatry he shewed nothing so much zeale as Hezekiah and Iosiah did Alas it was with him as with our good King Edward he did what he could but was not able to doe it as you shall see 2 Chron. 20.33 Howbeit the high places were not taken away for as yet the people had not prepared their hearts unto the God of their fathers The backwardnesse of the people did hinder him he could not doe as he would So in another case he that shewed in all his other courses such a deale of piety and zeale how great want of zeale and piety did he shew in that league and affinity that he made with Ahab and being so ready to helpe both him and after him his two sonnes Iehoram and Ahaziah three as grosse
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
from them about indifferent things Rom. 14.6 He that regardeth a day regardeth it unto the Lord and he that regardeth not a day unto the Lord he regardeth it not As if hee had said He doth it in obedience unto God and out of a care to please him therefore he is no hypocrite Thus may a man get a comfortable assurance to himselfe of the uprightnesse of his owne heart in every good thing he doth if he doe it to the Lord if he serve God in that that he doth if he doe it in obedience unto him the intent of his heart be in it to please God If we did thus when we preach and heare when we receive the Sacrament when we pray or sing Psalmes there is never a one of these duties but would yeeld as much more comfort then they doe Thus did Paul in preaching As we were allowed of God saith he 1 Thess. 2.4 to be put in trust with the Gospell even so we speake not as pleasing men but God which trieth our hearts Thus did Gods people in receiving of the Sacrament 2 Chron 30.19 They prepared their hearts to seeke God in that ordinance and so did Iosiah 2 Chron 35.1 He kept a Passeover to the Lord. So the Apostle requireth us to doe in singing of Psalmes Ephes. 5.19 make melody in your hearts to the Lord. Yea even in the duties we performe unto men in our almesdeeds in the labours of our ordinary callings we may get comfortable assurance to our selves of the uprightnesse of our hearts if we do them to the Lord we respect and serve God in them we doe them in obedience and care to please him Be not slothfull to doe service saith the Apostle Rom. 12.11 he meaneth one to another as appeareth verse 10. servent in spirit serving the Lord. As if hee had said even in the service ye doe to men serve the Lord. So in almes-deeds Pro. 3.9 10. Honour the Lord with thy substance and with the first fruits of all thine increase so shall thy barnes bee filled with plenty and thy presses shall burst out with new wine And 19.17 Hee that hath pity on the poore lendeth unto the Lord. So speaketh the Apostle to comfort poore servants that had infidells unto their masters Whatsoever ye doe saith he Col. 3.23 24. doe it as unto the Lord and not unto men As if he had said looke to God in it doe it in conscience and obedience unto him content your selves with this that he is pleased with that you do Knowing that of the Lord you shall receive the reward of inheritance for you serve the Lord Christ. As if hee had said Whatsoever good thing any man doth as a service unto God hee shall be sure to bee rewarded for it God will pay his servants their wages certainely And in this respect of all good duties that a Christian can performe those will yeeld him greatest comfort and assurance of the sincerity of his heart wherein there is least danger of having any other respect then unto the Lord onely I will instance in three sorts of those duties First Of all kinds of liberality that that is shewed to the poore will give us most assurance of our sincerity When thou makest a feast saith our Saviour Luk. 14.13 14 call the poore the maimed the lame the blind and thou shalt be blessed foe they cannot recompense thee for thou shalt be recompensed at the resurrection of the just Secondly Of all love and kindnesse that is the surest signe of uprightnesse and truth of grace which we shew to our enemies and to such Christians as are poore and in whom we see sundry infirmities I say unto you saith our Saviour Mat. 5.44 45. love your enemies blesse them that curse you do good to them that hate you and pray for them that despitefully use you persecute you that you may be that is manifest your selves to be the children of your heavenly father So Mat. 10.42 Whosoever shall give to drinke unto one of these little ones contemptible for their poore estate contemptible for their infirmities a cup of cold water onely in the name of a Disciple verily I say unto you he shall in no wise lose his reward Thirdly and lastly Of all duties both of piety and charity those that are performed in secret will give a man more assurance of the uprightnesse of his heart then those will doe that are performed in the sight and presence of others When thou doest almes saith our Saviour Mat. 6.3 let not thy left hand know what thy right hand doth And verse 6. When thou prayest enter into thy closet and when thou hast shut thy dore pray to thy father which is in secret The Prophet speaking of the sincerity and soundnesse of repentance that the Gospell should worke in the faithfull speaketh thus Zach. 12.12 The land shall mourne every family apart and their wives apart True it is there be other respects for which it is not onely lawfull but fit and necessary also for a man both to pray and give almes and to mourne for sinne so as others may take notice of it but in this respect for giving us assurance of the uprightnesse of our hearts they can never bee so well done as in secret nay they cannot bee done in sincerity of heart if they be done onely openly and not in secret also O then beloved let every one of us examine our selves oft in this point and in every good duty we doe aske our owne hearts that question that our Saviour did Andrew and his fellow Iohn 1.38 What seekest thou What aimest thou at What end dost thou propound to thy selfe in doing these things Let us all strive in our preaching and hearing in our praying and every other good thing we doe to doe it unto the Lord as a service unto him in obedience and care to please him The Apostle telleth us 2 Cor. 5.15 that Christ died for all that they which live should not hence forth that is to say from the time that they have given their names unto Christ and beleeve in him live unto themselves but unto him which died for them And speaking of all the faithfull he saith Rom. 14.7 8. None of us liveth to himselfe nor dieth to himselfe for whether we live we live unto the Lord and whether we die we die unto the Lord. O that we could so say of our selves that none of us liveth unto himselfe but to the Lord for then we might bee sure we should not die unto our selves but to the Lord. But what hope is there that he that hath lived onely to himselfe hath sought himselfe onely and had no respect to God no care to please or honour him all his life long should die unto the Lord should please the Lord in his death or that the Lord should then have any respect unto him Well certainely of most mens best workes and duties that they have at any time performed that may
be said which the Prophet speaketh of Israel Hos. 10.1 Israel is as an empty vine he bringeth forth fruit to himselfe As if hee had said In all good things he doth as he doth them out of selfe-love so he seeketh himselfe onely in them The meanest worke we doe in our calling if we doe it to the Lord and serve him in it will yeeld us assured comfort and reward also the best Sermon we can preach or heare if we do it not to the Lord but to our selves will yeeld us no comfort or reward from God Verily I say unto you saith our Saviour Mat. 6.2 they have their reward And so much for the first property that is required to the right manner of performing of all good duties they must be done to the right end In the other two I will be very briefe The second property required to the right manner of performing good duties is this they must be performed not with the outward man onely but with the heart See this 1 in the generall and 2 in some particular and speciall duties No obedience or service pleaseth God unlesse it be done feelingly and with the affection of the heart That is the thing God calleth for principally My sonne give me thy heart saith he Pro. 2â— 26 Fervâ—nt in spirit serving the Lord saith the Apostle Rom. 12.11 As if he had said No service pleaseth God unlesse it be done with fervencie of spirit This was the thing that God so much commendeth in the obedience of Iehoshaphat 2 Chron. 17.6 that his heart was lift up in the waies of the Lord. As though he should say Hee stirred up himselfe to walke in Gods waies with zeale and affection This also the Lord praiseth Hezekiah for 2 Chron. 31 21. In every worke that he began in the service of the house of God and in the law and in the commandements to seeke his God he did it with all his heart and prospered See this also in sundry speciall parts of our obedience and service unto God First No mans preaching pleaseth God unlesse hee preach with affection and zeale I serve God saith Paul Rom. 1.9 with my spirit in the Gospell of his sonne Secondly No mans hearing pleaseth God or will doe him any good unlesse he heare with affection If God open not your hearts as he did Lydias Act. 16.14 and make you able to heare with affection though you had as good preachers as Paul was your hearing would be to no purpose Thirdly No mans praying pleaseth God or will doe himselfe any good though his words be never so many or so good unlesse he pray with his heart with feeling and affection of heart The effectuall â—ervent prayer of a righteous man availeth much saith the Apostle Iames 5.16 As if he should have said The most righteous mans prayer that is will not be effectuall nor availe much with God unlesse it be fervent Fourthly Our singing of Psalmes pleaseth not God unlesse it be done with affection and feeling Our singing saith the Apostle Eph. 5.19 must be a making of melody in our hearts to the Lord. As if he had said The Lord regardeth no melody but that Fiftly The duties we performe to men in our callings please not God unlesse we doe them with affection of heart Whatsoever ye doe saith the Apostle to the servant Col 3.23 doe it heartily as to the Lord. As if hee had said Els you serve not God in any thing you do nor must looke for any acceptance or reward from him Sixtly and lastly The workes of mercy that wee doe though wee should give all wee have to the poore please not God unlesse they be done with affection and with a compassionat heart Whosoever hath ability and seeth his brother hath need saith the Apostle 1 Ioh. 3.17 and shutteth up his bowells of compassion from him though he open his purse and give him never so much how dwelleth the love of God in him Let every one of us apply this to our selves for the time will not permit me to doe it The third and last property required in the manner of that obedience and service wee doe to God is this if we desire to doe it in the right manner we must doe it in humility In the best duties wee doe wee must find cause of humbling in our selves because wee have done them so poorely and so corruptly When yee have done all those things that are commanded you saith our Saviour Luke 17.10 say wee are unprofitable servants As if hee had said Say this is nothing to that that I should have done Whatsoever ye doe in word or deed saith the Apostle Col 3 17. doe all in the name of the Lord Iesus As though he should say Acknowledge and feele the need you have of Christ to make the best things that you doe acceptable unto God Thus did Nehemiah when he had done a better worke and service to God then any of us are ever like to doe while we live yet see how he was humbled in himselfe Neh. 13.22 Remember me ô my God concerning this also and spare me pardon me according to the greatnesse of thy mercy Without this there can be no uprightnesse of heart in us how good duties soever we performe Behold saith the Prophet Hab. 2.4 his soule which is listed up is not upright in him Lecture LXXXIX On Psalme 51.6 May 13. 1628. IT followeth now that we proceed to the third and last signe and note whereby uprightnesse of heart and truth of saving grace may bee discerned and judged of namely The bent of a mans mind and will the purpose and desire of his heart towards God We must therefore know that one of the surest notes of uprightnesse of heart and truth of grace is this when howsoever wee faile in our practise and obedience yet God hath our heart Yea that is such a signe as a poore Christian may find comfort in when he cannot in the most of them that you heard of before In the handling of this signe I will for the helpe of your understanding and memory observe this order 1. I will shew you what I meane by it 2. I will confirme it unto you 3. I will answer that which may bee objected against it 4. I will make some application of it First therefore the Lord is then said to have our heart when the two principall faculties of our soule that is to say our mind and our will are for God 1. When in our mind we allow and consent to the will of God in all things and can say as David doth Psal. 119.128 I esteeme all thy precepts concerning all things to be right And even in those things wherein through our corruption and weaknesse we do offend against the law yet we can say of the law with the Apostle Rom. 7.12 The law is holy and the commandement is holy and just good 2. When our will is to please God in all things we desire nothing
saith Christ to his Church Cant. 2.14 let mee heare thy voice for sweet is thy voice and thy countenance comely And well done good and faithfull servant saith the Lord to him Matth. 25.23 that had but two talents And who can complaine of such a master Nay who that knoweth and beleeveth this would not bee glad to serve such a master as is so ready to accept of and delight in to commend and applaud such poore service as wee are able to doe unto him Thirdly Observe how ready hee is to helpe his servants in the worke that hee setteth them about Whereas the Lord is sometimes pleased to enjoyne his people duties and services of more then ordinary hardnesse and difficulty he presseth them with affliction out of measure above strength as Paul saith hee was 2 Cor. 1.8 He bringeth them to the fiery tryall that the Apostle speaketh of 1 Peter 4.12 He setteth the messenger of Satan to buffet them with strange tentations as Paul was 2 Cor. 12.7 in such a case the Lord is wont to put to his owne hand to the worke in an extraordinary manner and to helpe his poore servants that they may be able to goe through with it It is said 1 Chron 15.26 that God helped the Levites that bare the arke of the covenant of the Lord. And the Apostle speaking of the great tryall of affliction that Gods servants are sometimes brought unto telleth us Rom 8.26 that in that case the spirit it selfe helpeth our infirmities The greater that the tryall is that God shall be pleased to exercise us by the greater degree of strength will hee minister unto us for the bearing of it And what need the weakest of Gods servants feare the heaviest burden that can bee laid upon them when he hath such a one to helpe and support him When those everlasting armes that Moses speaketh of Deut. 33.27 are underneath him Nay why may wee not in all dangers secure our hearts in this and say Lord give thou strength to beare it and lay on me what thou wilt The things that are unpossible with men saith our Saviour Lu. 18.27 to his Disciples when they were astonied out of measure with a Doctrine hee had taught as Marke 10.26 are possible with God So when Paul prayed thrice that is often unto God to bee delivered from that messenger of Satan that buffeted him so as it may bee some of you have done against those blasphemous thoughts whereby you are buffeted hee received this answer from God 2 Cor. 12.9 My grace is sufficient for thee As if hee had said Feare him not I will warrant thee thou shalt be strong enough for him he shall not be able to overcome thee my grace and helpe will be sufficient enough for thee in this very case to uphold and strengthen thee And this made Paul speake so confidently Phil. 4.13 I can doe all things through Christ that strengtheneth me Fourthly and lastly Observe what wages God giveth to his servants He is many wayes good unto them besides their wages as all good masters are they have many availes as we speake from him even in this life many are the priviledges of Gods servants First If wee bee his faithfull servants wee shall have his countenance and favour When David had spoken of the happinesse of them that dwell in Gods house he mentioneth this for one part of it Psal. 48.11 For the Lord God is a sunne to such the light of his countenance useth to shine upon them And this is such a priviledge as is worth all the paines wee can take in his service though it were a thousand times more Cause thy face to shine saith the Church Psalm 80.19 and wee shall bee saved As if she had said We have even enough Secondly If wee bee Gods faithfull servants we may bee assured of protection and safety in times of greatest danger For what master is there that will not defend and beare out his servants specially in the service they have done unto him And this also David reckoneth for another part of their happinesse that dwell in Gods house and serve him Psal. 84.11 the Lord will bee a shield unto such Thirdly If we be Gods faithfull servants we shall be sure to want nothing that shall be necessary for our comfort in this life For what good master is there that will not provide for his owne especially those of his owne house as the Apostle speaketh 1 Tim. 5.8 And this David reckoneth for a third part of the happines of those that dwell in Gods house Psal. 84.11 No good thing will he with-hold from them that walke uprightly Fourthly and lastly If we be Gods faithfull servants we shall be sure when the time of payment commeth that is not till the even be come as our Saviour speaketh Matth. 20.8 till our day bee done till this life bee ended to receive such a reward of our service as no tongue can expresse no heart can conceive how great it shall bee Our Saviour speaking of the reward of such of Gods servants as had done but little service unto God even so little as themselves tooke no notice of it saith he will say thus to them at the day of judgement Matth. 25 34 35. Come yee blessed of my father inherite the kingdome prepared for you for I was an hungred and yee gave me meat I was thirsty and ye gave me drinke Alas what was that that they had done to be rewarded with a kingdome Certainly there is no proportion betweene the service and the wages but this it is to serve such a master thus will the Lord reward all that serve him And therefore admit the service that God should imploy us in all our life long either in doing or suffering were never so hard and painefull yet the certaine hope wee have of this reward in the end were sufficient to make it easie unto us yea to make us cheerefull and comfortable in it and even to sing at our worke as Paul and Silas did even at midnight when they had bin grievously scourged and were then in a dungeon and their feete fast in the stocks as you shall read Actes 16.25 And what was it that made Moses not only willing to forsake the pleasures of sinne and all those wicked liberties and delights that worldly men dote so much upon but to betake himselfe to the service of God and joyne himselfe to the people of God even then when they were in greatest affliction and reproach yea to account their life a farre more happy and comfortable life then the life of any courtier or of Pharaoh himselfe but onely this that he had respect to the recompense of reward as the Apostle telleth us Hebr. 11.26 For this cause wee faint not saith the Apostle 2 Cor. 4.16 17. but though our outward man perish yet the inward man is renewed day by day our delight in Gods service and in his holy law increaseth daily for our light affliction which
every mans conscience and men shall bee judged according to the things that are written in those bookes according to their workes Every mans owne booke his owne conscience will plead for God against himselfe at that day At that day it will appeare that not the Lord but every wicked man himselfe is the onely cause of his owne destruction that he is not saved because he had no desire nor will to bee saved hee did not his endeavour nor what lay in him to come to grace and salvation that the Lord was not wanting to him this way but he was wanting to himselfe In that day the Lord will say to every wicked man as hee saith to Ierusalem Matth. 22.37 O wretched man and woman how oft would I have gathered thee but thou wouldst not How oft would I have converted thee what meanes of grace did I give unto thee how often have I shewed my selfe willing by such and such a Sermon by such and such an affliction to have changed thy heart but thou wouldst not Certainely all wicked men perish wilfully they perish because they will perish they have no desire to be saved Why will ye die O house of Israel saith the Lord Ezek. 33.11 As if he had said Ye die because ye will die Now that men do perish thus wilfully that they have no true desire nor will to be saved appeareth evidently by these foure things that may be observed in them First They will use no meanes nor take any paines to escape damnation to obtaine grace and to get to heaven as they would doe to escape any great danger they desire to avoid or to obtaine any good thing they desire to have Salvation is farre from the wicked saith David Psal. 119.155 how should they come by it for they kept not thy statutes As if he had said They will not use the meanes nor labour to get it Secondly When they may have the meanes to bring them to grace and salvation without any labour or charge to them they flâ—ight and neglect them they account them rather a burden and trouble then any benefit or blessing unto them they shew no desire to them but say in their hearts to God as those wretches did of whom we reade Iob 21.24 Depart from me for wee desire not the knowledge of thy waies Thirdly When the Lord doth sometimes by his Word sometimes by his judgements force them to have some thoughts of heaven some good motions and desires they resist the spirit of God therein as Stephen saith the Iewes did Acts 7.51 They hold the truth in unrighteousnesse as the Apostle speaketh Rom. 1.18 They violently withstand and oppose these good motions and will not yeeld to them Fourthly and lastly which is the root of all the rest They doe in their hearts basely esteeme of and despise grace and salvation and the meanes thereof and preferre any trifle before them And as it is said of Gallio the profane deputy Act. 8.17 he cared for none of those things so may it be said of them the matter of religion and of their salvation is the least of their care when they have nothing els to doe or thinke of then they will thinke of heaven So that as it is said of Esau that he despised his birth-right Gen 25.34 because he sold it for one morsell of meat for one meales meat as the Apostle speaketh Heb. 12.16 so may it be truly said of all wicked that they despise grace and salvation because there be so many trifles that they preferre before it And so the Holy Ghost expressely speaketh Pro. 11.33 He that refuseth instruction despiseth his owne soule So that it is evident you see that every wicked man is utterly inexcusable he perisheth justly because he perisheth wilfully he hath no desire at all no will to be saved but an utter aversnesse and unwillingnesse to go to heaven or to walke in the way that leadeth thither Now if any man shall object against this and say How can this be seeing the spirit speaketh expressely in the holy Scriptures 1. That man hath by nature no freedome of will to any thing that is good but is dead in trespasses and sinnes as the Apostle speaketh Ephes. 2.1 He cannot desire to have grace or to be saved no more then a dead man can desire to live nay he cannot accept of Gods grace when it is offered 1 Cor. 2.14 The naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him he cannot choose but be unwilling and averse from good things 2. That the matter of mans salvation dependeth wholly not upon the will of man but upon the will and free grace of God as the Apostle speaketh Rom. 9.16 It is not of him that willeth nor of him that runneth this matter dependeth neither upon the desire of man nor upon any endeavour neither that he can use but of God that sheweth mercy And verse 18. He hath mercy on whom he will have mercy and whom he will he hardeneth And he worketh all things according to the counsell of his owne will saith the Apostle Ephes. 1.11 3. Gods grace is irresistible and able to overcome and subdue this unwillingnesse and aversenesse that is in our nature God is able of these stones to raise up children unto Abraham as Iohn Baptist speaketh Matth. 3.9 And that in these three respects it should seeme that the wicked man is not the cause of his own destruction but the Lord rather To this I answer First That the Lord is not the cause why man is by nature dead in trespasses and sinnes but himselfe onely he killed himselfe and deprived himselfe of this spirituall life the Lord did it not God requireth nothing of man for not doing whereof the condemneth him but he made him well able to doe it God made man upright saith the Holy Ghost Eccl. 7.29 not the first man but man indefinitely mankind God made man upright And as in Adam all men were made upright so in Adam all men voluntarily and unconstrainedly sinned as the Apostle saith Rom. 5.12 killed themselves lost this spirituall life So that even in this respect that standeth good which you heard out of Hos. 13.9 O man thou hast destroyed thy selfe Secondly Though God be able to restore to every wicked man this spirituall life againe and to quicken him by his grace yet is he not bound to do it he doth no man wrong if he doe it not Is it not lawfull for me saith the Lord Mat. 20.15 to doe what I will with mine owne Who hath first given to him saith the Apostle Rom. 11.35 who hath made God a debter to him and it shall be recompensed to him againe Thirdly Though every naturall man be dead in trespasses and sinnes so as he can doe nothing that is spiritually good and pleasing unto God nothing that hee can save himselfe by Yet may every naturall man doe much more then he doth to
cannot say it is so with me Some commandements and duties I doe indeed make conscience of but others I neglect wonderfully Some sins I hate and tremble at but others I slip into ever and anon 6. True grace is constant and durable and no man is blessed and in the state of grace but he that feareth alway Proverbs 28.14 that doth righteousnesse at all times Psal. 106.3 But alas the goodnesse that is in me is like the morning dew as the Prophet speaketh Hosea 6.4 there is no constancy nor durablenesse in it I am extreamely inconstant in good things and cannot continue in a good temper and disposition of my soule for any time 7. Lastly No man hath truth of grace that contenteth himselfe with this that he abstaineth from evill and doth good unlesse his care bee to doe all this in the right manner unlesse he doe it to the Lord that is with an intent to please and honour him Whatsoever yee doe saith the Apostle Coloss. 3.23 doe it as unto the Lord unlesse hee doe it with his heart and spirit and not with the outward man onely and can say with the Apostle Rom. 1.9 I serve God with my spirit unlesse he doe it in humility and can discerne cause to bee humbled even in his best actions Behold saith the Prophet Hab. 2.4 his soule which is lifted up is not upright in him Now though I doe good things sometimes yet doe I never any thing in that manner that I should For 1. The end that I aime at is not so much to please the Lord and to honour him but I have by respects to my selfe in every thing that I do 2. The good things I do I do without any affection and use to offer dead sacrifices unto God 3. I doe not walke humbly with my God but if I do any thing in any measure well I am ready at the least secretly to glory and to pride my selfe in it In a word all the signes of sincerity mentioned in the word of God make against me and are unto me as so many signes and evidences of the falshood and hypocrisie of mine owne heart These are the usuall complaints of the best of Gods people and there is no tentation wherewith they use to bee more troubled both in life and in death then with this that there is no truth of grace in them they are no better then hypocrites Now I have three things to say for the comfort of these poore soules and in answer to this first and maine objection that they make against themselves First Admit all this bee true that thou sayest against thy selfe this will prove indeed that there is hypocrisie in thee yea and much hypocrisie too it may bee but this will not proove that thou art an hypocrite It is not the having of hypocrisie or of any other wicked corruption in a man that maketh him to deserve the name of an hypocrite or of a wicked man but the raigning of hypocrisie and wickednes in him No man doubteth but Moses Samuel Iob and all the holiest men that ever were had wickednesse in them For who could ever say as it is Prov. 20.9 I have made my heart cleane I am pure from my sinne And yet to say that either Moses or Samuel or Iob were wicked men were to open our mouthes in blasphemy against them that dwell in heaven as the spirit speaketh Revel 13.6 So that a man may have sinne in him and as other sinnes so hypocrisie and much hypocrisie too and yet bee in the state of grace for all that so long as it raigneth not in him That which the Apostle saith of sin in generall 1 Iohn 1.8 may be said of this sin in particular If wee the best of the Apostles or Saints of God say wee have no hypocrisie in us wee deceive our selves and there is no truth in us How oft shall you find Master Bradford and other of the holy Martyrs complaine to God of their hypocrisie and crave pardon for it And certainely David would not have cryed unto God as he doth Psalm 119.80 Let my heart be sound in thy statutes that I be not ashamed if he had not felt himselfe subject to unsoundnes and to hyprocrisie and much troubled with it I know our Saviour Ioh. 1.47 describeth the true Israelite to bee one in whom is no guile and David the justified man the man to whom the Lord imputeth no sinne Psalm 32.2 to bee one in whose spirit there is no guile But these places are no otherwise to bee understood then that of David when speaking of godly men he saith Psalm 119.3 They doe no iniquity and that of the Apostle 1 Iohn 3 9. Whosoever in borne of God doth not commit sinne nay hee cannot sin because hee is borne of God Was there ever godly man of whom it could be truly sayd that hee did no iniquity that hee did commit no sinne No verily But this is the meaning of the holy Ghost in those phrases he that is regenerate doth not commit any iniquitie nor can doe it ordinarily and willingly with the full sway of his soule or in that manner as the unregenerate man doth so hee that is justified and sanctified hath no guile that is no raigning hypocrisie in him So this is the first thing I have to say for thy comfort though by this which thou objectest against thy selfe it may appeare there is hypocrisie in thy heart yet will it not follow from thence that thou art an hypocrite thou mayest be in the state of grace and the deare child of God for all that Secondly By this it is evident that though there be hypocrisie in thy heart yet it raigneth not in thee thou art no hypocrite because thou discernest thine owne hypocrisie thou feelest it and art so troubled with it It is not corruption but grace that maketh a man able to discerne his corruption specially so hidden and secret a corruption as hypocrisie is There bee thousands in the world that are indeed in that state that thou suspectest thy selfe to bee in that are hypocrites indeed and they discerne no such thing in themselves they thinke passing well of their owne estate But what speake I of others Thou thy selfe when thou wer◠an hypocrite indeed and hadst both this and many other vile corruptions reigning in thee perceivedst them not wert never troubled with them Yee were once darkenesse saith he Eph. 5.8 but now yee are light in the Lord. While wee were in the state of nature which the Apostle calleth darkenesse wee saw not a deale of naughtinesse and corruption which now wee discerne in our selves This discerning of our secret corruptions is a blessed signe we are no longer darkenesse but light in the Lord. All things that are reproved saith hee Ephes. 5.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things whereof wee are convinced in our selves that they are sinnes are made manifest by the light for whatsoever doth make manifest is light Before wee
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
5.6 that she had changed Gods judgements into wickednesse more then the nations and his statutes more then the countries that were round about her and yet unto Iudah God gave the meanes of salvation and denied them to all other nations in the world beside Chorazin and Bethsaida were worse people and did not make so good use of the light of nature as Tyre and Sidon did as is plaine by Christs speech Matth. 11.21 and yet unto them the Gospell was preached by Christ himselfe and denied unto the other The Gentiles that lived after Christs ascension and unto whom the Apostles did preach were nothing so morall men nor were comparable in the right use of the light and law of nature unto Socrates and Aristides unto Cato and Scipio and divers others that we read of For of some of them it is said that they even till the time of their calling Tit. 3.3 served divers lusts and pleasures lived in malice and envie and that they were odious men And of some of them it is said 1 Cor. 6.9 11. that they had beene not onely theeves and drunkards and extortioners and adulterers but even effeminate persons and buggerers abusers of themselves with mankind And yet to these God vouchsafed his Gospell and denied it unto the other that were not onely free from these foule vices but were also for morall vertues and for the use they made of the light and law of nature most rare and excellent men And may not wee all to conclude set our seale to this truth from our own experience Is our nation or are those townes in our land where the Gospell is most plentifully preached Or were many of our selves before our calling better people then any of those are to whom the Lord still denieth the light of his Gospell No no the Lord knoweth and our owne hearts know it is not so The Lord in giving us his Gospell had no respect at all to any goodnesse hee saw was in us Nothing moved him to it but his owne free grace and good pleasure towards us wee did nothing at all to further and procure so much as our outward calling All is to bee ascribed unto God alone Lecture CII On Psalme 51.6 November 4. 1628. IT followeth now that we shew this to be so likewise in the inward calling that that is much more to be ascribed wholly unto the Lord nothing unto man himself And this shall also appeare unto us in these three points 1. It is of God only that the meanes of grace become effectuall to the conversion of any man 2. The worke of Gods 〈◊〉 making the meanes of grace effectuall in any is no common worke 3. The worke of Gods spirit in making the meanes of grace effectuall to the conversion of any is most free nothing that man can do can either procure or hinder it For the first The best course I can take for the confirmation of it will bee by answering a question or two that may be moved touching the sufficiency and power that is in the Word and the ministery thereof to work the conversion of man First Doth not the Scripture speake great things and ascribe much to the Word it selfe in this case and to the preaching of it 1 The Word it selfe is said to be lively and mighty in operation sharper then any two edged sword Heb. 4.12 Is not my Word like as a fire saith the Lord Ier. 23.29 and like a hammer that breaketh the rocke in pieces And the Apostle calleth it the incorruptible seed whereby we are borne againe 1 Pet. 1.23 Yea the Prophet expressely saith Psal. 19.7 That the law of the Lord is perfect converting the soule 2. Of the faithfull Ministers and preachers of the Word it is said both 1 Cor. 3.9 and 2 Cor. 6.1 that they are workers together with God And Paul telleth the Corinthians 1 Cor. 4.15 that he was their father in Christ Iesus he had begotten them through the Gospell and 9.1 that they were his worke in the Lord. Yea Philem. 19. Thou owest to me even thine owne selfe To this I answer First That these places are not so to be understood as if there were any naturall vertue or power inherent in the Word it selfe or the ministery thereof given unto it of God as there is in the fire to warme us or in our food to nourish us or in the seed to bring forth fruit Secondly That the reason why the Holy Ghost is pleased thus to speake and to ascribe thus much unto the Word and the ministery thereof is that hee might dignifie this ordinance of his and worke in his people an high esteeme of it And to shew them 1. It is that noble instrument that hee hath ordained to worke the conversion of man by and without which he useth not to worke the conversion of any It pleased God by the foolishnesse of preaching saith the Apostle 1 Corinthians 1.21 to save men And we are the Ministers by whom yee beeleeved saith he 1 Cor. 3.5 even as the Lord gave to every man And Rom. 10.14 How can they beleeve in him of whom they have not heard and how shall they heare without a preacher 2. He useth to work with it and to accompany it by the operation of his spirit though not in every one that heareth it yet in the hearts of his elect according to the promise of Christ Matth. â—8 20 Lo I am with you alway even to the end of the world This made the Apostle to say and to praise God for it 2 Cor. 2.14 that hee did make manifest the savour of his knowledge by them in every place God never placeth the faithfull ministery of the Gospell in any place but he useth to make it savoury and fruitfull unto some 3. To shew us the high account the Lord himselfe maketh of this his ordinance how he esteemeth of it We are unto God a sweet savour in Christ saith the Apostle 2 Cor. 2.15 in them that are saved and in them that perish As if he had said Even where God is not pleased to work with our ministery so farre as to make it effectuall to the conversion of men yet even there also our ministery is never the lesse acceptable to God but he joieth and taketh pleasure in it Thirdly and lastly I answer to this first Question that the vertue and power that the Word and ministery thereof hath to convert and worke grace is not in it selfe but wholly in the spirit of God that worketh with it And so the holy Scripture that ascribeth so much unto the Word as you have heard interpreteth it selfe in sundry places I am the Lord thy God that teacheth thee to profit saith the Lord Esa 48.17 that any man profiteth by the best meanes it is of God onely Of his owne will begat he us by the Word of truth saith the Apostle Iames 1.18 As though hee 〈◊〉 â—ay We were indeed begotten againe by the Word but
it was God alone that begot us by it This made that Convert mentioned 1 Corinthians 14.24 25. when hee had felt in the hearing of Gods Prophets and Ministers the searching and piercing power of the Word in his heart to fall downe on his face and to worship God and to professe God is in you of a truth As if he had said Certainely God is in your ministery it is not in the words that I have heard you speake nor in your manner of uttring and delivering of them that my heart hath beene so mightily wrought upon but in the divine power of God that speaketh in and by you So the Apostle telleth the Corinthians 2 Cor. 13.3 it was Christ that spake in him who to them-word was not weake but was mighty in them As if he should say It was not I nor any thing that I said when I preached to you but Christ that spake in me that was so mighty in your hearts to convert them But then from hence there ariseth a second Question What Is the Word and the ministery thereof in it selfe but as a dead instrument or toole that God worketh by Is it but as a truncke through which Christ speaketh Is there no more vertue and power then so in the Word it selfe My answer to this Question must have two parts For 1. I must shew you what vertue and power the Word hath in it selfe 2. What vertue and power it hath not For the first It cannot be denied but that there is some vertue and power in the Word it selfe and in the ministery thereof For First There are in the Word most strong and effectuall arguments to move and perswade men both unto repentance and unto faith It setteth before men life and death blâ—ssing and cursing as Moses speaketh Deut. 30.19 And Agrippa was almost perswadad to be a Christian by hearing of that which Paul spake concerning Christ Acts 26.28 Secondly Some doctrines that Gods Ministers teach out of Gods Word are more effectuall to perswade and move and worke upon the affections then other some are Which maketh the Apostle give speciall charge both to Timothy and to Titus also for teaching and pressing some Doctrines above others These things command and teach saith he 1 Tim. 4.11 and Tit. 2.15 These things speake and exhort and rebuke with all authority Thirdly and lastly There is much force this way even in the manner of handling and delivering of the Word Some of Gods servants are men of so excellent gifts such as Apollos was said to have beene Acts 18.24 25. so eloquent men and mighty in the Scriptures and fervent in spirit that no man almost can heare them but he must needs understand them and be affected with that that they teach But the second part of my answer to this second Question is That the power to convert the soule of any man lieth neither in the excellency of any teachers gifts no not in the Doctrine and Word of God it selfe but in the spirit of God onely that worketh by these meanes And thus the Apostle who had said as you have heard that he was the Corinthians father he had begotten them to Christ they were his worke interpreteth himselfe in other places He ascribeth all the power that was in his ministery though both his doctrine doubtlesse and his manner of deliuering it his ministeriall gifts were most excellent yet he ascribeth all I say to the worke of Gods spirit onely My preaching was saith he 1 Cor. 2.4 in demonstration of the spirit and of power As if he had said It was such as the power of the spirit was evidently to be seene and felt in it all the power that it had was from the spirit And 2 Cor. 4.7 he saith that the excellency of that power that was in his and his fellow Apostles ministery was wholly of God and not of them The weapons of our warfare saith he 2 Cor. 10 4. are mighty through God As if he had said All that mighty power that is in our ministery to pull downe strong holds and cast downe imaginations and every high thing that exalteth it selfe against the knowledge of God and to bring into captivity every thought to the obedience of Christ is from God alone Yea he professeth in another place that he durst not for his life ascribe any thing to himselfe in this worke of converting men to God by his ministery I will not dare saith he Rom. 15.18 to speake of any thing which Christ hath not wrought by me to make the Gentiles obedient both in word and deed As if he had said That the Gentiles that heard me were brought to that obedience and reformation God forbid I should say or thinke it was my doing I dare not for a world say so No no it was Christ and hee alone that did worke it by me as by his poore instrument Nay when he had said 1 Cor. 3.6 that he as an Apostle and master workman had planted and Apollos as an Evangelist and under workman had watered the plants that he had set he addeth not onely that it was God that gave the increase all the successe and fruit of their labours was from God alone but he addeth further verse 7. so then neither is he that planteth any thing nor hee that watereth but God that giveth the increase As though he should say As excellent as the gifts of these men were they did nothing in this worke the whole glory of it was to be â— given unto the Lord alone And thus have you seene the first point I propounded confirmed unto you that it is of God onely that the meanes of grace become effectuall unto the conversion of any man And now let us come to the second point which I propounded unto you for the proofe of the Doctrine This worke of Gods spirit in making the meanes of grace effectuall in them that enjoy them is no common worke This powerfull and effectuall grace is not given of God to every man to profit by the Word unto his conversion For first It is expressely said of some Iohn 6.41 45. that this was the cause why they profited not by Christs ministery but murmured against him and his Doctrine because his father did not draw them because they were not taught of God And Iohn 12.38 They beleeved not that the saying of Esaias the Prophet might be fufilled which he spâ—ke Lord who hath beleeved our report and to whom is the arme of the Lord revealed 1. The arme of the Lord was not revealed to them no not in Christs ministery the mighty spirit of God did not work with the Word in their hearts 2. That was the cause why they did not beleeve and profit by the Word 3. That the onely cause why they were not converted was not because they would not themselves but because the Lord did not give them that grace whereby they should be converted Secondly It is expressely said that Gods intent and
purpose in giving his Word to some is that some should be made inexcusable by it When the Lord sent the Prophet Ezekiel to preach he did not absolutely intend in sending him that all to whom he should preach should profit by him for hee telleth and assureth him of the contrary Ezek. 3.7 The house of Israel will not hearken unto thee for they will not hearken unto me for all the house of Israel are impudent and hard-hearted What was the Lords intent then in sending him unto them That is expressed Ezek. 2.5 Yet they shall know that there hath beene a Prophet among them As if he had said To make them without excuse to make their condemnation more just the Lord sent his Word unto them So when our Saviour saith Matth. 24.14 that before the destruction of Ierusalem the Gospell should be preached in all the world hee declareth that the intent of God in sending his Apostles to preach to all nations was for a witnesse to all nations that is to make them without excuse And our Saviour himselfe speaking of his owne ministery saith Iohn 9.39 For judgement am I come into this world not onely that those that see not might see but also that they which see might be made blind Thirdly and lastly It is expressely said that this grace of Gods spirit whereby men are made to profit by the meanes to repent and beleeve is peculiar and proper to the elect of God and not common to all men As many as were ordained to eternall life beleeved saith the Holy Ghost Acts 13.48 And Rom. 8.30 Whom he did predestinate them hee also called that is to say with an inward and effectuall calling And 11.7 The election hath obtained it and the rest were blinded And thus you have seene also the second point proved that every man to whom God giveth the ministery of the Word hath not so powerfull and effectuall grace given him as whereby he shall be converted Now let us come to the third and last point I propounded for the proofe of the Doctrine namely That the worke of Gods spirit whereby he maketh the meanes of grace effectuall to the conversion of any is most free it proceedeth meerely from Gods free grace and good pleasure The sonne quickneth whom hee will and whom he will he hardeneth Of his owne will saith the Apostle Iam. 1.18 begate he us by the word of truth So when our Saviour fell into an admiration at the worke of God in this case that he should hide the mysteries of his kingdome from the wisest men in the world and reveale them to babes Luke 10.21 hee could find no other reason of it but onely the good pleasure of God Even so ô father saith hee for so it seemed good in thy sight The conversion of a man you see dependeth wholly on the will and good pleasure of God upon the will of man it dependeth not at all They that beleeve in Christ saith the Evangelist Iohn 1.13 are borne not of bloud nor of the will of the flesh nor of the will of man but of God This will appeare clearely to us in two points First Nothing that is in man before his conversion can moove or procure God to convert him Hee hath called us with an holy calling saith the Apostle 2 Timothy 1.9 not according to our workes but according to his owne purpose and grace Even when wee were dead in trespasses and sinnes hee quickened us saith the Apostle Ephesians 2.5 and addeth these words upon it By grace yee are saved As if hee should thus say Nothing but Gods free grace could bee the cause of the conversion of a man that had no goodnesse in him to move God to it but was dead in trespasses and sinnes Secondly Nothing that is in man before his conversion can hinder Gods worke in his conversion True it is the best of Gods Elect have beene apt to draw backe and to resist Gods grace in the worke of their conversion and even of them the Lord may complaine as Rom 10.21 All the day long have I stretched out my hands to a disobedient and gaine-saying people But when God is pleased to convert them hee doth by his grace overcome this rebellion that is in their will that they resist no longer Yet doth hee not convert any man against his will nor force the will of man to obey his call but hee changeth the will of man and taketh from it that frowardnesse and rebelliousnesse that was in it by nature and maketh it heartily willing to yeeld unto God I will take the stony heart out of them saith the Lord Ezek. 11.19 and will give them an heart of flesh God worketh in us to will of his good pleasure saith the Apostle Phil. 2.13 This may fitly bee resembled by the change that God wrought in the heart of Esau toward his brother Iacob Esaus heart and will was most strongly bent against Iacob he came against him with a great power and with a most cruell mind Genesis 32.6 yet when hee met him hee had no power to hurt him what was the cause of this Did God by force restraine him or bind him from hurting Iacob No verily God changed his will and heart that he was naturally affected towards him Gen 33.4 Hee ran to meet him and embraced him and fell on his necke and kissed him and wept in kindnesse over him And even so is it in this case The Lord in converting of a man doth not onely perswade him by effectuall arguments out of the word to repent and turne to God nor onely give a man so much grace as hee may bee able to repent and turne to God if hee wiâ—l himselfe but hee doth also infuse and worke the grace of repentance in him hee doth so change his will that hee doth most willingly repent and obey the call of God A new heart will I give you saith the Lord Ezechiel 36.26 27. and a new spirit will I put within you and I will put my spirit within you and cause you to walke in my statutes and yee shall keepe my judgements and doe them And so saith the Apostle of Christ Act. 5.31 God hath exalted him to be a Prince and a Saviour not onely to perswade men to repent or to give them power to repent if they would themselves but to give repentance unto Israel to infuse this grace into them and to worke this change in their hearts So that you see the worke of mans conversion is wholly to bee ascribed to the grace of God to his will and good pleasure not to the naturall will of man at all It lyeth not in man either to further or absolutely to hinder it In which respect we shall find it is compared to the worke of creation 2 Cor. 5.17 and to the worke of raising men from death Iohn 5.25 and to the worke of generation Iohn 3.5 And what use had man of his owne will in any of these works What power
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
much unto man But I will insist onely upon that which they teach touching the worke of Gods grace in the conversion of man which concerneth the present Doctrine I have now in hand And in three points they teach concerning that you shall find that whatsoever they pretend they do indeed impeach the grace of God and give either all or almost all the glory of this great worke unto man himselfe For first They teach that all that God doth upon the will of man in the worke of his conversion is no more but this He doth by his Word offâ—r Christ unto us and shew us what obedience he requireth of us and he doth also by his Word with most strong and effectuall arguments perswade us unto faith and obedience but he doth not conferre or inspire any such grace into the will whereby it is actually inclined and caused to receive Christ and to yeeld obedience unto God but leaveth it absolutely unto it owne liberty whether it will receive Christ and yeeld obedience unto God or not Whereas the Scripture expressely teacheth that God by his grace doth much more then so he actually enclineth reneweth and changeth our wills or we could never be converted This was that worke of Gods grace that David prayed for Psal. 119 36. Encline my heart unto thy testimonies And Solomon in the dedication of the Temple 1 King 8 58 The Lord our God incline our hearts unto him to walke in all his waies This is that which God promiseth to worke by his grace in them whom he will convert and save Ezek 36.26 A new heart will I give you and a new spirit will I put within you Secondly They teach that all that God doth in the worke of mans conversion he doth it for one as well and as much as for another for the reprobate as well as for the elect he did as much for Iudas and for them that are now damned in hell as for Peter or any of the Saints that are now in heaven hee loved all men before their conversion with an equall love his grace is universall and he giveth it to one as well as to another Whereas as you have heard it 〈◊〉 in the Doctrine the Scripture expressely teacheth That hee doth more for them that are converted then he doth for any other he did more for Peter then he did for Iudaâ— that the Lord doth not give the grace of conversion to all 〈◊〉 Psal. 147.20 He hath not dealt so with every nation neither have they knowne his judgements To you it is given saith our Saviour Matth. 13 â—1 to know the mysteries of the kingdome of God to them it is not given That this is a fruit not of the common love he beareth to all men but of his speciaâ—l love The Apostle speaking of that love of God whereby he was moved to qâ—icken and convert his people Ephes. 2 4 calleth it his great love â—e saith he shewed himselfe therein to be rich in mercy yea he saith ver 7. he did it to â—hew the exceeding riches of his grace in this his kindnesse towards us This is a fruit of that love which is in a speciall manner borne unto his elect As many as were ordained to eternall life beleeved Acts 13.48 Whom he predestinated them he called Rom. 8.30 All that the father giveth me saith our Saviour Ioh 6.37 shall come unto me that is beleeve in me as he had expounded himselfe ver 35. None but those that are given to Christ can beleeve in him and all such shall certainely beleeve Ye beleeve not because ye are not of my sheepe saith our Saviour Iohn 10.26 27. my sheepe heare my voice Thirdly and lastly they teach That as no man can convert himselfe without the helpe of Gods grace so Gods grace doth not convert any man without his owne helpe that when God hath done his part and given most sufficient grace unto any man for his conversion it lieth in the power of a mans own will whether the grace of God shall be effectuall to his conversion or â—o he is able of himselfe either to accept of it or to reject it so that in very deed they doe ascribe more to man himselfe in the work of his conversion then unto the grace of God God say they doth offer us his grace he perswadeth and stirreth up our stupid will to receive it but man of himselfe whereas he could reject it if he list doth not reject it God maketh us able to beleeve to turne unto God to repent and obey if we will but man doth of himselfe a 〈◊〉 convert and beleeve and repent and obey which is more Wherâ—as the Scripture expressely teacheth that man in the first act of his conversion is a meere patient no agent at all God in the worke of our conversion doth not onely offer his grace but cause us to accept of it doth not onely make us able to convert to beleeve to obey if we will but he doth cause us actually to convert to beleeve to obey hee doth all in all in this worke Turne thou me and I shall bee turned saith Ephraim Ier. 31.18 Christ turneth every one of us from our iniquities saith the Apostle Acts 3.6 He giveth repentance unto Israel Actes 5.31 I will cause you to walke in my statutes and ye shall keepe my judgements and doe thâ—m saith the Lord Ezek. 36.27 It is God that worketh in you both to will and to doe Pâ—al 2 1â— By the grace of God I am what I am saith the Apostle 1 Cor. 15. â—0 And thus have I made application of these three points I delivered unto you in the use of instruction unto such as are erroneous teachers Now let mee make some application of it to our selves in a word or two And herein I will conclude my speech unto you as the Apostle Peter did his first Epistle 1 Peter 5 1â— he made application of the doctrine he had taught them by exhorting and testifying unto them 1. By testifying and earnestly protesting to them And what did hee thus testifie Surely that that was the true grace of God wherein they did then stand And so doe I testifie and confidently avouch and protest unto you that that Doctrine and religion which hath through the marvellous goodnesse of God beene taught in this famous and Orthodox Church of England now by the space of these seventy yeares and in the profession whereof wee all now stand is the onely true Doctrine and religion of Christ. Because it onely giveth the whole glory of mans salvation unto Gods free grace in Christ but it abaseth man and giveth him no matter of boasting or glorying at all 2. The Apostle in his application of his Doctrine exhorted them And what was his exhortation That is not expressed but it was doubtlesse the same that Paul and Barnabas used Acts 13. â—3 They perswaded them to continue in the grace of God that is in the Doctrine of grace which they had
Lords garner and who are chaffe that shall be cast into the unquenchable fire Oh consider this I pray you and lay it to heart ye that doe enjoy the ministery of the word And if you have beene unprofitable hearers hitherto thinke seriously of the danger of your estate and use your utmost endeavour to come out of it which is the second thing that I told you I must exhort you unto And if you desire this you must doe these three things First Neglect not the meanes though you have beene hearers thus long and got no good by it God hath not beene pleased to worke with his word in your hearts yet you must bee hearers still If ever God purpose to worke grace in thy heart he will worke it by this meanes Doe therefore as those poore impotent persons did Iohn 5.3 Come to the poole of Bethesda and lye there waiting for the moving of the water Vse the meanes and wait for the good houre when God shall be pleased to worke with his word in thy heart That which Solomon saith of the workes of mercy Eccle. 11.6 In the morning sow thy seed and in the evening with-hold not thy hand for thou knowest not whether shall prosper either this or that As if hee had said Whether shall do most good that may be fitly applyed to this case Heare the word in the morning in thy youth and with-hold not thy selfe from it in the evening in thine age for what knowest thou which is the time God hath determined to convert thee in or which is the sermon that hee will doe it by Though hee have shewed no signe of his eternall love toward thee all this while but of his wrath rather yet I may say to thee as the Prophet doth in another case Ioel 2.14 Who knoweth whether he will returne and repent and leave a blessing behind him for as he saith ver â—3 he is gracious and mercifull slow to anger and of great kindnesse and repenteth him of the evill Secondly Seeing it is so dangerous a signe to remaine blockish and senselesse and a non-proficient under the meanes of grace therefore content not thy selfe to heare but as our Saviour saith to his hearers Luke 8.18 so say I to you Take heed how you heare Hearken diligently unto mee saith the Lord Esay 55.2 Prepare thy selfe before keepe thine eye and eare and mind attentive when thou hearest meditate conferre use all the meanes thou canst to make thy hearing profitable unto thee Thirdly and lastly Rest not in nor ascribe too much to the meanes nor to any thing thy selfe can doe to make them profitable to thee It is not of him that willeth nor of him that runneth but of God that sheweth mercy saith the Apostle Rom. 9.16 Thinke not thou canst receive and profit by the Word when thou listest thou canst repent when thou listest Say not ô if I lived under such a mans ministery how should I profit No no remember who it is that saith Esa. 48.17 Thus saith the Lord thy redeemer the holy one of Israel I am the Lord thy God that teacheth thee to profit I have planted saith Paul 1 Cor. 3.6 and Apollo watered but God gave the increase And therefore thou must joyne prayer with thy hearing and beg earnestly of God that he would worke with his word in thy heart If thou cryest after knowledge saith Solomon Prov. 2.3.5 and listest up thy voyce cryest heartily and earnestly for understanding then shalt thou understand the feare of the Lord and find the knowledge of God The third and last sort of people which I told you this use of exhortation doth concerne are such as have obtained of God not onely the meanes of grace the ministery of his Word but grace also to profit by them Such of you for I doubt not but many of you are such must know that you can never bee sufficiently thankefull unto God for this singular mercy First It is a great mercy a great signe of his speciall and eternall love that hee giveth thee the sound ministery of his Word And I may say to thee as they did to blind Markeâ—0 â—0 49 Bee of good comfort arise hâ—e calleth thee Even this outward calling on thee by his Word is a great signe hee loveth thee and would have thee to bee saved it is a just cause of hope and comfort unto thee Looke abroad in the world and thou shalt find it is no common mercy hee hath not dealt so with every nation Psal. 147. â—0 That the place where thou livest should bee as Goshen enjoy the light Exod. 10.21 23. when as so many other places remaine in palpable darkenesse as all the rest of Egypt did this is surely to be acknowledged as a singular mercy of God unto thee Surely I may say unto you as our Saviour doth to his disciples Matth. 13.17 Many righteous men many good people desire to heare that that you heare would count it their happinesse to enjoy the meanes that you do where you dwell and cannot This is a great mercy that you enjoy the meanes But secondly it is yet a farre greater mercy if you have felt the power of God in them to your conversion if God have given you hearts to savour them and profit by them If God have done this for thee beloved know thou hast cause to doe as that poore convert did when he had felt this power of God in his ordinance 1 Cor 14.25 even to fall downe upon thy face and to worship and praise God for it From hence thou mayest conclude infallibly and so canst thou noâ— from al the outward blessings that ever thou receivest from him that God loveth thee with an everlasting love and hath chosen thee to life before the world was I have loved thee saith the Lord Iere. 31.3 with an everlasting love therefore in loving kindnesse have I drawne thee If God have shewed thee that mercy that loving kindnesse as to draw thee by his word and spirit certainly he hath loved thee with an everlasting love Admit God hath done no more for thee but this admit he exercise thee with never so many afflictions outward or inward admit thou find thy selfe to be so much the more subject to scorne and contempt in the world yet art thou an happy soule We know saith the Apostle Rom. 8.28 that all things worke together for good to them that love God to them that are called according to his purpose If thou find thy selfe to be thus effectually and inwardly called certainly every thing that befalleth thee shall tend to the increase of thy happinesse O looke about thee I beseech thee looke upon many of thy neighbours yea looke upon sundry that are neerer unto thee who all enjoy the same meanes that thou dost and yet never felt any sweetnesse never felt any power in them Let the hardnesse of heart and profanenesse that thou seest in others draw thee to an admiration of this goodnesse and
assured Peter before his fearefull fall Luke 22 32. not to make him lesse fearefull of falling but that it might be an helpe to his repentance after hee was fallen and as it were a cord for him to catch at and take hold of to keepe him from sinking in the guise of despaire and to draw him out of it hee I say that did then give assurance unto him that his faith should not faile nor utterly dye in him but he should certainely find mercy with God to rise againe by repentance for so his words plainely import When thou art converted strengthen thy brethren hee hath given the same assurance to every elect and beleeving man that his faith shall never utterly faile but he shall certainly find mercy with God to rise againe by repentance For he prayed so for every beleever as well as for Peter as is plaine Iohn 17.15.20 And he hath said of every true beleever Iohn 5 24. Verily verily I say unto you he that heareth my word and beleeveth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death into life The fourth and last difference betweene the falls of the wicked and of the regenerate man in respect of the danger of them is this That whereas wickked men being the people of Gods curse as the Lord calleth them Esay 34.5 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of the curse as the Apostle speaketh 2. Pet. 2 14. every thing that belongeth unto them but specially every sinne they commit is accursed unto them and tendeth to make their state worse and worse and to make them more and more apt to sinne more and more unable to repent They yeeld themselves servants to iniquity unto iniquitie as the Apostle speaketh Rom. 6.19 As if hee had said this is all the good they shall get by their service of sin that by committing one sin they shall become more apt to commit another and so by filling up a great measure of sin which is said to have beene the cause why the Amorites were spared so long Gen. 15.16 they might heape up wrath as Elihu speaketh Iob 36.12 against the day of wrath It is quite contrary with the regenerate For as they are called to be heires of blessing as the Apostle speaketh 1 Peter 3.9 so all things shall worke together for their good Rom. 8.28 Every thing that befalleth them yea even their foulest sins that God permitteth them to fall into shall by the grace of repentance make for their good they shall tend to the bettering of them and making of them more happy men then otherwise they would have beene Insomuch as that which David saith of his affliction Psal. 119 7◠It is good for me that I have beene afflicted that both David and all the faithfull have cause to say of their grievous falls Gods grace turning them to matter of greater repentance it is good for me that God did leave me to my selfe This is an incredible thing and dangerous also to bee taught you will say for this seemeth to give great encouragement unto the committing of any sinne and what need men bee afraid of sinne their sinnes shall doe them good that they shall become by them the better and more happy men But to this I answer That their damnation is just that make such inferences and conclusions from this Doctrine as the Apostle speaketh Rom. 3.8 that say let us therefore doe evill that good may come of it And who will therefore desire and runne into any affliction or misery because hee hath heard that it shall bee good for Gods children that they have beene afflicted It is no naturall effect of sinne to doe any man good that committeth it nay nothing is more contrary to the nature of sinne then this is sinne is a most deadly poison and the most naturall effect of it is to destroy him that committeth it and to make him miserable everlastingly The good that commeth to the faithfull this way is to bee imputed not unto their sinnes but to the infinite power of God that was able to make the light to rise out of darkenesse as the Apostle speaketh 2 Cor. 4 6. And to the wisedome and goodnesse of our heavenly Physitian that maketh a soveraigne medicine of this deadly poison This he is able to doe and this he doth to al his children he sanctifieth unto them their falls and maketh them meanes of their good and that sundry wayes First By this meanes hee humbleth them more soundly and so maketh them more capable of comfort and of every other grace For as none doe ever attaine to any comfortable communion with Christ or great measure of any other saving grace that have not first beene humbled in sense of their owne sinnes I dwell with him saith the Lord Esa. 47.15 that is of a contrite and humble spirit And God giveth grace to the humble Iames 4.6 So the Lord knoweth that many would never bee soundly humbled if hee should not leave them sometimes to themselves and let them take such falls Thus was Hezeckiahs fall sanctified unto him For when God had left him as wee read hee did 2 Chron. 32.31 and he fell in that height of pride that provoked God highly not onely against himselfe but against all his kindome as wee read verse 25. this fall of his had more force to humble him and did him more good that way then that great affliction hee had had a little before either through the extreame feare hee was in of the host of Senacherib verse 1.2 20. or through that mortall sicknesse wherby the Lord had visited him verse 24. was able to do and so the holy Ghost saith verse 26. Hezechiah humbled himselfe for the pride of his heart And so was it also with David heere Hee was more soundly and deeply humbled by this when God left him to himselfe to fall into these fearefull sins then by all the afflictions hee had endured under Saul He was never able to offer unto God the sacrifice of so broken and contrite an heart which he speaketh of verse 17. untill now Secondly By this meanes God maketh his servants more fearefull to offend him more watchfull over their wayes more carefull to please him to love him and to cleave close unto him then otherwise they would have beene if they had never so fallen The burnt child we say will dread the fire And as Paul saith of Onesimus Phil. 15. Perhaps hee therefore departed for a season that thou shouldest receive him for ever As if he should say It may bee God in his providence so disposed of his sinne in running away from thee and absenting himselfe from thee for a time that even this sinne of his his former unfaithfullnesse will be a meane to make him a better servant unto thee and so thou shalt have more cause to love him and take comfort in him while hee liveth So may it bee truly said of
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
if you judge them the worst men upon whom Gods hand lighteth most heavily in this kind Secondly See what promises the Lord hath made and appropriated to such as judge wisely and charitably of such as God hath humbled by his judgements which they shall never taste of that are thus censorious against them Psal. 41.1 3. Blessed is the man that judgeth wisely of the poore And he mentioneth sixe speciall blessings wherewith God will blesse that man The summe of all is this that it is a singular grace of God and shall never go unrewarded to be able to judge wisely of them that are most afflicted to be so farre from despising or thinking the worse of any for his afflicted estate as that we can pity and love him the more esteeme the better of him and shew the more respect unto him even for this Certainly it is our duty so to doe not the magistrates duty only whose speciall care must be to doe so as we see Psalm 82 3 4. but every Christian mans also as is plaine by many places of scripture Iob 6.14 Prov. 29 7. and 31.9 And in this we shall resemble our heavenly father Hee doth not 〈◊〉 nor abhorre the affliction of the afflicted nor hide his face from him as David speaketh Psal. 22. â—4 no more ought we to doe nay no more will we do if we be his children indeed And consequently it must needs be a great sin in any man and such as God will surely punish to judge rashly and uncharitably of such persons Thirdly See how God was offended with Iobs three friends for the censure they passed upon him My wrath is kindled against thâ—e saith the Lord to Eliphaz Iob 42.7 8. and against thy two friends for ye have not spoken of me the thing that is right as my servant Iob hath therefore goe and offer up for your selves a burnt offering and my servant Iob shall pray for you lest I deale with you after your folly Observe in the words two things 1. That God was highly offended with and threatneth to take vengeance on these three good holy men even for judging so hardly of Iob by reason of his afflictions though they were strange and wonderfull greater then ever we read any other meere man did indure 2. That the Lord chargeth them they had not spoken of him the thing that was right Why what did they speake against God All that they spake was for God for the clearing of his justice and out of zeale to his glory and so Iob chargeth them 13.7 Will yee speake wickedly for God and talke deceitfully for him All the bitter censures they passed against Iob was out of their zeale to God But yet the Lord saith that misinterpreting his judgements and thinking he alwayes hated them most whom he doth most afflict they spake against him and dishonoured him The second sin that we are by this Doctrine to be reproved for in this case is this That as we are apt to judge too hardly of the people of God whom he is pleased to scourge and afflict so are we on the other side as apt to esteeme too lightly of the judgement it selfe and be much lesse affected with it then we ought to be None of us do so consider of nor are affected with the miseries of the Church as we ought to be But we may well take up now that old complaint of the Prophet Esa. 57.1 The righteous perisheth and no man layeth it to heart Observe two things in the Prophets phrase 1. The people of God are not onely taken away but they perish Abad is the word he useth even the very same that Eliphaz useth Iob 4.7 they are cut off by most violent kinds of death by most strange and extraordinay judgments and yet no man layeth it to heart 2. He saith not the righteous have perished but in the present tense he perisheth still still the enemy prevaileth against Gods people The Lord hath stretched forth his hand against them and hath smitten them as the Prophet speaketh Esa. 5.25 and the hills did tremble and their carkasses were torne in the midst of the streetes great and unspeakable miseries have for a long time befallen them and for all this his anger is not turned away but his hand is stretched out still the righteous perisheth still and yet no man layeth it to heart The heinousnesse and danger of our sin in this our senslesnesse will the better appeare by discovering to us foure duties that the Lord looketh for at our hands in this case First We should by the best meanes we can informe our selves how it fareth with the Churches of God We are too inquisitive after newes behold this is the newes we should enquire after When Gods people were in battell against the Philistins and had the Arke of God with them in the camp it is said 1 Sam. 4.14 that old Ely sat upon a seat by the way side watching and hearkning how Gods people sped and the reason is given For his heart trembled for the Arke of God and therefore he sat in that place watching that he might heare with the first what became of it So when there came one to David out of the campe of Israel 2 Sam. 1.3.5 see how inquisitive David was to know how it fared with the Lords hoast How went the matter saith he I pray thee tell me And when he had told him that Saul and Ionathan was slaine see how desirous he was to know the certainty of it How knowest thou saith he that Saul and Ionathan be dead The same spirit you shall see in Nehemiah 1.2 so soone as Hanani was come to him the first question hee asked was concerning the state of the people of God that were at Ierusalem And yet was he then in the palace as it is said verse 1. a Courtier in great place and favour with a mighty King And yet Moses did more then this for when he was in the height of his honour and greatnes in Pharaohs court he did not content himselfe to inquire but it is said Exod. 2.11 that he went out unto his brethren and looked on their burdens that he might be the more affected with their estate And though we cannot doe as Moses did we cannot go out unto our brethren and behold with our owne eyes their miseries as he did Yet may all these examples teach us that it is our duty by the best means we can to informe our selves of the estate of the Church and certainly if our hearts trembled for the Arke of God if we had any care of the cause of religion we could not choose but doe so Nay wee would looke on their burdens thinke oftner and more seriously of their miseries then we doe Come and see the workes of God saith the Psalmist Psalme 66.5 he is terrible in his doings toward the children of men But alas we doe not so but we are like to those the Prophet complaineth of Esa. 5.12
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
preaching where Gods power appeareth wherein God preacheth aswell as man God teacheth the heart inwardly aswell as man doth teach the outward man And that that he saith of preaching may bee said of every other ordinance of God That is only true compleate baptisme wherein God hath baptized the party aswell as man that a true and compleate communion which God hath administred aswell as man that a true and compleat prayer when the spirit of God hath joyned with mee and prayed aswell as I. 1. Then and then onely shall wee have comfort in our baptisme when wee can find that wee have beene baptized of God Hee shall baptize you saith Iohn baptist speaking to the faithfull Matthew 3.11 with the holy Ghost and with fire Happy is that soule that can find hee hath beene baptized by that hand that can say thus As by Gods minister I had water sprinkled upon mee by the ordinance of God in mine infancy when I knew it not so now I doe verily know and feele that the Lord himselfe hath by his spirit sprinkled upon my soule the bloud of his deare Sonne that blood of sprinkling as the Apostle calleth it Heb. 12.24 hath assured mee that it was shed for mee and I doe verily know and feele that he hath saved me as the Apostle speaketh Tit. 3.5 by the washing of regeneration and renewing of the holy Ghost 2. Then and then only shall we have comfort in the Lords supper when we can find that as Gods minister hath by his appointment given us the bread and wine so the Lord himselfe hath given us the body and bloud of his owne son and commanded us to feed upon him Moses gave you not that bread from heaven saith our Saviour Iohn 6.32 but my father giveth you the true bread from heaven and he sheweth what hee meaneth by that verse 35. I am the bread of life No minister can give thee that true bread from heaven the body and bloud of Christ to feed upon the Lord onely can give thee that And as when thou goest to the sacrament at any time thou must seeke and expect to receive this from him thou must cry to God as they did there ver 34. Lord evermore give us this bread So if thou canst find that thou hast in the Sacrament by the eye of thy faith discerned God giving thee this bread and by the hand of thy faith received it of him ô happy thou it was the comfortablest supper that ever thou wert at in thy life 3. Then and then only can wee have comfort in our preaching and you in your hearing when we and you can find that the Lord is with us worketh with us in this ordinance of his When we that are preachers can find that our ministery is not in word onely but also in power and in the holy Ghost as the Apostle speaketh 1 Thess. 1.5 when we see God worketh with us and blesseth our ministery and it may be said of us as of them Actes 11.21 The hand of the Lord was with them and a great number beleeved and turned unto the Lord. And when you that are hearers can find that in your hearing the Lord openeth your hearts to attend with diligence and delight to that that you heare as hee did Lydias Actes 16.14 when ye can find that in the hearing of the word ye are taught of God drawne and effectually perswaded to beleeve and obey the truth that you heare as our Saviour saith all the Elect shall bee Iohn 6.44 45. when in the hearing of the truth of God delivered by any of his servants you heare withall that word behind you that is spoken of Esay 30 21. saying this is the way walke ye in it when in the ministery of the Word you can feele that mighty power of God that the Apostle speaketh of 2 Cor. 10 5. casting downe your imaginations and every high thing in you that exalteth it selfe against the knowledge of God and bringing into captivity every one of your thoughts to the obedience of Christ finally when we can say of your teachers as that man did 1 Cor. 14.25 Of a truth God is in you certainly God worketh with you then I say and then onely can you have comfort in your hearing 4. Lastly Then and then onely can wee have comfort in our prayers when we can find the Lord hath bin with us in prayer And when is that 1. When wee find the Lord hath prepared our hearts to pray Lord saith David Ps. 10.17 thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine eare to heare When the spirit it selfe maketh intercession for us quickneth our prayers prompteth us in them How may we know that will you say Surely by two notes 1. When in our prayers we can cry Abba father for this is made a certain note of the spirits helping us in prayer Rom. 8.15 Gal. 4.6 2. When even then when we know not what to pray we can say nothing almost but grone sigh it out yet even the requests that we make are according to the will of God we desire nothing so much as mercy and grace this second note also of the spirits helping us in prayer the Apostle giveth Rom. 8.26.27 From hence now the foorth and last point will necessarily follow for you had the Reason of it already That a Christians chiefe care should be in every duty of Gods worship to find that God is with him in it that God worketh with him Purge thou mee with hysope saith David here wash thou mee And as Moses did in another case Exodus 33 15 16. so should wee all importune and expostulate with the Lord in this case If thy presence goe not with us saith hee carry us not up hence for wherein shall it bee knowne that I and thy people have found grace in thy sight Is it not in that thou goest with us So may we say Lord if thou accompany not thine ordinances and worke not with us in them to what purpose should we performe them How shall it appeare that we have found grace in thy sight The uses that this Doctrine serveth unto are two principally 1. For instruction 2. For exhortation And first this teacheth us the true cause why in this time of so long continuall use of all Gods ordinances there is so little fruit to be seene This is the generall complaint of these times 1. Gods faithfull ministers complaine of this and cry as Esa. 49.4 that they have laboured in vaine they have spent their strength for nought and in vaine they see no fruit of their labours And 2. the carnall man and enemy to the Gospell every where casteth this in our teeth Woe be to the world because of offences saith our Saviour Mat. 18 7. and surely this is a chiefe offence that many do miserably stumble at These that heare so much say they and read so much pray so much what
are they the better for it Wherein are they better then other men And alas what shall we say to these men How can wee deny but that this is most true that they say Onely let our selves take notice of the true cause of this surely the Lord doth not his worke in these exercises of religion that men doe use the Lord with-draweth himselfe from his ordinances and then all is in vaine that man is able to doe The Lords glorious presence which was wount to dwell in his sanctuary to accompany his owne ordinances and to worke with them is now departed not from his sanctuary onely but from the City too as once the Prophet in a vision saw it doe Ezekiel 11.23 This reason the Prophet rendereth Esa. 53.1 Who hath beleeved our report and to whom is the arme of the Lord revealed Few or none doe profit by the ministery of the word because the Lord sheweth not his power in it he worketh not with it And why doth not the Lord his worke in his owne ordinance Surely as for other our sins so for these among the rest First Because of the sin that aboundeth in these times and even among them that enjoy Gods ordinances and frequent them most This was that that caused the Lord of old to leave his Sanctuary Sonne of man saith the Lord to his Prophet Exekiel 8.6 seest thou what they doe even the great abominations that the house of Israel committeth here that I should goe farre from my sanctuary If hee see any fi lt by thing in thee hee will turne away from thee saith Moses Deut. 23.14 Can two walke together saith the Prophet Amos 3.3 unlesse they be agreed Is it any wonder that God joyneth not with many of you in any of his ordinances worketh not with you in them blesseth them not unto you while you live as you doe Nay is it any wonder if God withdraw himselfe from the Sanctuary it selfe from our whole engregregations for the whoredoms and drunkennesse and oathes that breake out amongst us and of which we every one stand much more guilty in his sight then the whole congregation of Israel was of the sinne of one Achan Ioshua 7.11 12. Secondly The second cause why the Lord with-draweth himselfe from his owne ordinances and doth not his part in them is because we doe not ours Wee use to serve him by the halves Whereas hee requireth in every part of his worship the service of our soule and spirit as much yea much more then of our bodies and that as David doth in the duty of thankesgiving call upon his soule Psalme 103.1 2. Blesse the Lord ô my soule and all that is within me blesse his holy name and againe Blesse the Lord ô my soule so wee should doe in every ordinance of God wee use to give to the Lord the service of our lip or eare or knee or body onely And is it any wonder if the Lord withdraw himselfe from us and refuse to joyne with us in these services wherein as our Saviour complained of the hypocrites of his time Matth. 15.8 we draw nigh to him with our mouth and honour him with our lips but our heart is farre from him A third and last cause may be this that we rest too much upon and blesse our selves in the excellency of the meanes that wee doe enjoy and make an idol of them as they of Lystra you know did of Paul and Barnabas Actes 14 11 13. and never seeke to God that hee would inwardly worke with his ordinances in us we care not for that And even to this that may bee applyed which the Apostle speaketh of every naturall man Rom. 3.11 There is none that understandeth there is none that seeketh after God And that this will much provoke God to see his glory given to his instrument that ascribed to the meanes which belongeth to him you may perceive by that feare and indignation that Paul and Barnabas did expresse when they saw them of Lystra offend this way Acts 14.14 Lecture CXVI On Psalme 51.6 Aprill 28. 1628. FOlloweth the second use of the Doctrine namely the use of exhortation and that is double according to the two severall branches of the Doctrine For first If no duty we performe to God in his worship can please him nor doe us any good unlesse it bee done with understanding therefore wee must bee exhorted that if wee desire to bee saved wee would make this our first care and endeavour to get knowledge With all thy getting saith the wisedome of God Prov 4 7. with all thy possessions whatsoever it cost thee get understanding And that for this cause chiefly because till a man by catechising and preaching of the word be brought unto knowledge all his prayers and other services he doth to God are in Gods account no better then the sacrifice of a foole as you heard the last day out of Eccl. 5.1 He that said to his people even under the law Hosea 6.6 I desire knowledge more then your burnt offerings As if he had said I was ever of that mind even when I did most straitly command the offring of sacrifices and seemed most pleased and delighted with them he will much more say to us that live under the Gospel I desire knowledge more then your prayers more then your comming to the Communion or any other service you can doe unto me Certainely most men do not beleeve this And that appeareth in three things that may be observed in the dispositions and humours of men First All men hold themselves bound to serve God all men thinke they sin that doe not use to pray but few or none hold themselves bound to use the meanes to get knowledge they are grossely ignorant and desire to continue so Of the most people in our congregations the Lord may justly take up that complaint which hee made of Israell a little before the captivitie Ieremy 4.22 My people for so they professe and hold themselves to be is foolish they have not knowne me they are sottish children and they have no understanding they are wise to doe evill but to do good they have no knowledge Secondly For other of Gods ordinances they will seeke to Gods ministers and crave their helpe If they have a child borne they will seeke to the minister to have it baptized but they will never seeke to the minister nor crave his helpe for the catechising and instructing of their children when they come to yeares of capacity they make no hast they shew no forwardnesse in that at all So they seeme to make great conscience of comming to the Communion and thinke they were undone if they should not receive it once a yeare but for hearing of the word they care not at all it would be no trouble at all unto them to want that Ye fooles and blind saith our Saviour to the ignorant and superstitious Pharisees Mat. 23 19. whether is greater the gift or the altar that
ordinarily diligently and shall not understand as if hee had said you shall bee never the better for it and seeing yee shall see you shall have all the helpe your eye can yeeld you to bring you to grace as you know that not onely in the workes of God but in the sacrament also the Lord hath appointed our eye to bee a great helpe to our faith but you shall not perceive The like is also said of a prayer Esay 1.15 When yee make many prayers I will not heare you Secondly As in all other the meanes of our comfort in this life this is the maine ground of our joy to find that the Lord is with us in them David behaved himselfe wisely in all his wayes saith the holy Ghost 1 Sam. 18.14 and the Lord was with him So it is said of Ioseph Gen. 39 20.21 that he was cast into prison but the Lord was with Ioseph As if hee had said Ioseph was a happy and a comfortable man even in prison because the Lord was with him So it is specially a maine ground of comfort to us when we can find God is with us in his worship prospering and blessing that unto us when we can say of every service we have done unto God of every part of his worship that we have performed as the Church doth Esa. 26.12 Lord thou wilt ordaine peace for us for thou also hast wrought all our works in us Thirdly If we profit not by Gods ordinances we make our selves guilty of an hainous sin even of taking Gods name in vaine For what is it to take Gods name in vaine if this be not when we ordinarily read and heare his word and receive his sacraments and use to pray and all in vaine receive no profit are never the better for it And certainly God will not hold them guiltlesse that take his name in vaine Exod. 20.7 Fourthly and lastly If God be not present if he worke not with his ordinances in us in mercy he will bee present and worke with them in us in judgement If we be not the better for them certainly wee shall be the worse for them where Gods ordinances prove not a savour of life they will prove a savour of death 2 Cor. 2.16 See an experience of this in Iohn 13.27 After the sop and that was after hee had communicated with Christ in the passeover Satan entred into Iudas And would to God wee had not dayly examples of this every where In which respect the Apostle biddeth the Corinthians take heed 1 Cor. 11.34 that when they came to receive the Communion they came not together unto condemnation Now if you would know the meanes how wee may obtaine this that God may be with us and worke with us in all his ordinances making them effectuall in us to those ends hee hath ordained them for they are foure principally First Wee must performe every duty of Gods worship with feare least we should by our loose and carelesse performance of it offend God and loose that we come for misse of his blessing in it Serve the Lord with feare saith the Prophet Psalme 2.11 That which our Saviour saith of one of Gods ordinances Luke 8.18 Take heed how yee heare may bee said to us likewise of every other duty in Gods worship take heed how ye receive and how you pray and how you read the word also You have heard in the motives just cause we have to doe so Let us have grace whereby wee may serve God acceptably saith the Apostle Heb. 12.28 29. And how is that with reverence and godly feare For our God is a consuming fire saith he As if he had said We can never serve God acceptably unlesse we doe it in an high reverence of his glorious greatnesse and of his ordinances and with feare of offending him by our loose and carelesse performance of it Secondly If we would have God to joyne with us in his ordinances and to doe his worke in our hearts by them we must strive to come to them in more humilitie and sense of our owne unworthinesse The Lord is â—igh to them that are of a broken heart saith David Psalme 34.18 This is said to be one of the maine duties that God requireth of all his people Micah 6.8 To walke humbly with thy God There is no hope that he will walke with us converse with us joyne and worke with us in his service unlesse we walke humbly with him See an example of this in Paul he was a man that God did marvellously assist and worke with in his ministery see the reason of it Act. 20.19 He served the Lord with all humility of mind and with many teares Thirdly If we would have God to worke with us and blesse his ordinances unto us we must come to them in repentance casting of every known sin before we approach unto God with a full resolution never to take it up againe The necessity of this the Lord taught his people under the law by this ceremony Exod. 30.20 When Aaron and his sons goe into the tabernacle of the congregation they shall wash with water that they dye not And as the Lord intended by that ceremony to teach us that are his ministers how dangerous a thing it is for us to meddle with the service of God till wee have sanctified and cleansed our selves from all our filthinesse both of flesh and spirit so hath hee taught all his people that it is no lesse dangerous for them to come before him in any part of his worship being yet in our sinnes See this in the extraordinary worship of God Sanctifie a fast sanctifie the Congregation saith the Prophet Ioel 2.15 16. The people of God are not fit to keepe a fast we cannot expect that the day of our fast will proove a day of atonement betweene God and us unlesse wee bee carefull before our fast to sanctifie our selves to search out and purge our selves from all our knowne sins See this also in ordinary duties of Gods worship 1. For the Sacrament It is evident by Hezechiahs prayer 2 Chron. 30.19 1. that God commanded all his people to cleanse themselves according to the purification of the sanctuary before they did presume to receive the passeover 2. That God was offended with the people there that neglected this for he prayeth that God would not lay that sin to their charge and upon his prayer God healed them And in obedience to that law it is said Iohn 11 55. that in Christs time many went out of the country up to Ierusalem before the passeover to purifie themselves And our Saviour after the passeover before he celebrated the Sacrament of his body and bloud with his disciples washed their feete as wee read Iohn 13.5 And those bodily purifications and washings did signifie certainly the purging and cleansing of the soule from sinne by the bloud and spirit of Christ. No man may hope to receive any good by
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
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
of a scorpion when he stingeth a manâ— so intolerable as men shall seeke death and shall not find it shall desire to dye and death shall flyâ— from them Marke but foure Doctrines which they teach and this will be evident unto you 1. Their Doctrine of justification that a man must be justified in Gods sight by a righteousnesse inherent in himselfe and by his good workes a broken reed God knoweth for a weary and fainting soule to rest upon 2 Their Doctrine of purgatory that when men dye there is a fire prepared for them in purgatory that their soules must goe to and remaine in no man knoweth how many hundred yeares which fire is no lesse painful intolerable then the fire of hell is 3. Their Doctrine of doubting that no man can be in this life certain that he is in the state of grace hope well he may but sure he can never be that his sins are so forgiven that they shal never be laid to his charge againe he must be in doubt continually nay it is sin and blasphemy say they for any man to say he is certain of his salvation 4. Lastly Their Doctrine of saving justifying faith that it is nothing but a perswasion of the mind that whatsoever God hath revealed is undoubtedly true which we have learned out of the Apostle is in the devils themselves That speciall faith that applyeth Christ and his merits particularly to every beleever that hath in it an affiance of the heart a resting upon Christ for a mans owne salvation this bloud of sprinkling that you have now heard of that they disdaine and scoffe at and persecute as vaine presumption Alas how can these poore wretches that receive these teachers that beleeve these Doctrines have any comfort in death How can they chuse but be then in intolerable terrour and torment of conscience certainly many Papists are so and all would bee were it not that they are made drunke with a wine of spirituall fornication which the whoore of Babylon hath made them to drink of as the spirit of God in Rev. 17. â— hath fore-told it should be And who would wonder to see senslesnesse and stupidity in a drunken man O therefore beloved 1. Pity your friends and kinsmen that are seduced by these wretched teachers do what you can to reclame them 2. Consider how small cause there is that we have so long enjoyed professed the Gospel which is the only way of peace as Zachary calleth it Lu. 1.79 And of which the Lord hath so oft spoken by his spirit to our hearts as he did Esa. 28.12 This is the rest wherwith yâ— mâ—y cause the wâ—ary to rest this is the refreshing As if he had said this is the Doctrine wherin the weariest faintest and most afflicted soule may find rest and refreshing How small cause is there I say that wee should now grow weary of the Gospel entertaine thoughts with those rebels Num. 14.4 of returning into that Egypt againe that house of bondage Exod. 13.3 where no true rest or comfort is to be found for the conscience Nay consider 3. how just cause of feare we have lest the Lord because we have lost our first love to him his blessed Gospel will remove our candlesticke deprive us of it as he threatneth Ephesus Rev. 2.4 5. And take heed we grow not weary of him as he chargeth Israel Esa. 43.22 and loath his Gospel lest he loath us and grow weary of us and spew us out as he threatneth the Laodiceaus that had lost their zeale Rev. 3.16 And let us take heed of doting upon antichrist his altars and his images his apish ceremonies or any part of his damnable doctrines left the Lord let antichrist enter and prevaile againe in this land that we may know by wofull experience the difference of his service the service of Christ the difference betweene popery and the Gospell as the Lord threatned his people 2. Chr. 1â— 8 The second use that this Doctrine serveth unto is to exhort us that seeing none can have comfort in the blood of Christ till it be sprinkled upon him and applyed to him till the spirit of God have made him to know it belongeth unto him that therfore every one of us would labour to find that it is so with himselfe that we would give no rest to our selves till wee find we have our part in this blood of sprinkling till the spirit of God have applyed it unto us assured us that it all the vertue and merit of it belongeth unto us O beloved 1. Content not thy selfe to know that God loveth thee so far as he giveth thee life and health he letteth thee live in peace and wealth and credit here alas hee loved Cain and Dives and many more that now fry in hell so far but labour to know that he loved thee so farre as that he gave his sonne to dye for thee let no fruit of Gods love so satisfie thee but that In this was manifested the love of God towards us saith the Apostle 1 Ioh 4 9 10. because that God sent his only begotten son into the world that wee might live through him herein is love No fruit of Gods love is worth the having is worth the speaking of in comparison of this Neither content thy selfe to know this in generall that God so loved the world that he gave his Sonne to redeeme all that can beleeve in him but labour to know in particular that which Paul knew Gal. 2.20 that he loved thee and gave himselfe for thee 3. Neither content thy selfe to thinke and hope well that Christ died for thee Go not by thinking in this case but make this sure to thy heart upon good grounds Give diligence to make thy calling and election sure saith the Apostle 2 Pet. 1.10 Neither 4 content thy selfe to say carelesly though not yet sure of this I hope I shall be before I die I hope God will purge mee with hysope one day and sprinkle this bloud of his Son upon my heart but labour speedily and without delay to get this assurance and cry with the Church unto God Psal. 90.14 O satisfie us early with thy mercy that wee may rejoyce and be glad all our daies But to inforce this so necessary an exhortation both upon my selfe and you I will 1 give you some Motives to perswade you to seeke this assurance 2 I will give you some signes whereby you may discerne whether you have yet obtained it or no. 3 I will shew the meanes that must be used for the attaining to it And for Motives I will give you but two the one taken from the possibility of attaining in this life to this assurance and the other from the necessity and benefit of it For the first Know this beloved that though 1 It be a very difficult thing to get this assurance and few attaine to it 2 They that have
hearken unto them and examine diligently by them whether his assurance be sound or no whether God have purged him with hysope and sprinkled the bloud of Christ upon his heart and assured him it is his or whether he hath only done it himselfe or Satan hath done it for him Two things there be that may assure you of the necessity of this First That there be many whom Satan and their owne foolish heart have extreamely deluded in this point Many very wicked men are strongly perswaded Christ is theirs God is their God Baalam could call God his God Numb 27.18 I cannot goe beyond the word of the Lord my God saith he And of Israel the Lord saith Hos. 8.1 2 3. that even then when they had transgressed his covenant and trespassed against his law when they had cast off the thing that is good yet even then Israel would cry unto him my God wee know thee Yea the lewdest men are usually more strongly perswaded of this make lesse doubt have lesse feare of this then the best of Gods servants are wont to have The wise man saith Solomon Pro. 14.16 that is the godly man feareth but the foole the profane and ungracious man is confident maketh no doubt of his salvation at all Yea it is certaine many notorious sinners live and die in this strong perswasion One dieth saith Iob 21.23 in his full strength being wholly at ease and quiet no trouble of mind no scruple or doubt of this matter ever entreth into his heart no not upon his death bed And can any of you thinke that the assurance that such men have is of God These men seeme to be purged with hysope to have Christs bloud sprinkled upon their hearts and applyed unto them but by what hand by what spirit was it done Certainely not by the hand and spirit of God God will speake peace to his people and to his Saints saith the Prophet Psal. 85.8 He never spake peace to such men as these are he never gave them assurance of his favour Secondly That such a kind of assurance as is false and is not of Gods working will do a man no good at all but much hurt many waies It were farre better for a man to live in continuall doubt of his salvation though that breed feare and terrours in his heart then to have the confidence and peace of these men I will give you three reasons of it For First The man that is subject to these continuall doubts and feares is thereby kept in awe and restrained from many sinnes that otherwise he were in danger to fall into Whereas the man that is so full of this false confidence and peace walketh licentiously and runneth like the horse that hath the bridle on his neck whither he listeth feareth no sinne The wise man feareth saith Solomon Pro. 14.16 and departeth from evill his feares restraine him from sinne but the foole rageth and is confident the more confident he is the more outragiously he sinneth Secondly The man that is subject to continuall doubts and feares is thereby stirred up to a diligent use of the meanes whereby hee may come to true assurance and peace the meanes of grace are sweet unto him Whereas the man that is most full of false assurance and confidence careth least for the meanes of grace nay he loatheth and despiseth them The full soule saith Solomon Pro. 27.7 loatheth an hony combe the sweetest the best meanes of grace but to the hungry soule every bittter thing is sweet the meanest the coursest ministery is sweet to that man Thirdly and lastly These doubts and feares use to end in peace and sound assurance Yea proportionable to the measure of doubts and feares men are troubled with in this kind the measure of their assurance and peace is wont to be in the end Your sorrow saith our Saviour Iohn 16.20 shall bee turned into joy Marke the perfect man saith David Psalme 37.37 and behold the upright for the end of that man is peace Whereas on the other side false assurance and confidence useth to end in despaire and the lesse doubt the more assurance any man seemeth to have now of his salvation if it bee false the more danger hee is in to fall one day into desperate feares and terrours His confidence shall bee rooted out of his tabernacle saith Bildad Iob 18.14 and it shall bring him to the king of terrours It standeth us therefore upon you see to examine well and try that assurance wee seeme to have that Christ is ours whether it bee wrought in us by Gods spirit yea or no. No assurance of our spirituall estate can bee sound or such as will yeeld us true comfort but such as the good spirit of God worketh in us David prayeth heere to God to purge him with hysope to sprinkle Christs bloud upon his heart none but the Lord can doe it It is the spirit that beareth witnesse because the spirit is truth as you heard the last day out of 1 Iohn 5.6 No witnesse is sure and beyond exception in this case but the spirit onely And in this respect the spirit of God is called the Comforter Iohn 14 26. There is also an assurance and peace of the divells working he can cause peace too Luk. 11.21 When a strong armed man keepeth his palace all his goods are in peace But that peace cannot be found and true peace that spirit cannot be a true comforter He is a roaring lyon 1 Pet. 5.8 He is a fierce red dragon Rev. 12.3 And so shall they all find him in the end whom he seemeth to give greatest peace unto Try thy assurance therefore whether it be of God yea or no. And there be three sorts of signes and notes whereby we may judge of this 1. By the qualification of the subject of the person in whom this assurance is wrought 2. By the ground upon which this assurance is built 3. By the effects and fruits that this assurance produceth in him that hath it For the first The spirit of God is not wont to sprinkle the bloud of Christ nor to worke this comfortable assurance in any heart that was not first humbled and troubled with much feare and doubting Yee have not received the spirit of bondage againe to feare saith the Apostle Romanes 8.15 but yee have received the spirit of adaption whereby wee cry Abba Father Intimating plainely that the spirit of adoption that beareth witnesse to our spirits that wee are Gods children useth not to enter into any heart where the spirit of bondage hath not beene before that is Where the spirit of God hath not first effectually discovered to a man his bondage unto sinne and to the curse of God and wrought feare and terrour in his heart thereby The spirit of the Lord is upon me saith our Saviour Luk. 4.18 because he hath anointed me to preach the Gospell unto the poore to heale the broken hearted to preach deliverance to the captives and
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
did to the man that had the palsey Matth. 9 2 Sonne be of good comfort thy sinnes are forgiven thee thou shalt be saved Why so Because he hath Gods written Word to assure him of it Els how can any particular man be assured certitudine fidei that his body shall rise againe at the last day as every Papist as well as every Protestant professeth that he is Hath he any Word of God to assure him by name that his body shall rise againe No but because God in his Word hath said Ioh. 5.28.29 that all that are dead good and bad shall rise at the last day and come unto judgement therefore every true Christian doth as undoubtedly believe it as if God had named him in his Word as he did Iosiah and Cyrus long before they were borne and said unto him thy body shall rise againe at the last day But then it is objected secondly That he that is so qualified as is mentined in these foure places that I have alledged shall indeed be certainly saved but who can be assured that he is so qualified that he hath truly repented that he truly loveth God and his children that he truly believeth in Christ Specially how can he be assured of that by the Word of God The heart of man we know is deceitfull as the Prophet speaketh Ieremie 17.9 And experience prooveth that many that seemed to have truly repented and believed have by their falling away declared that it was nothing so Two answers I have to give unto this First That though many have deceived themselves in this point yet it is evident by the Scriptures that a true Christian may be assured he hath all these foure graces in him in truth and sinceritie Hezekiah was undoubtedly assured that his life was truly reformed that he had truly repented or els he could not have said as he did in his extreamâ—â—ffliction Esa. 38.3 Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Peter was undoubtedly assured and that even in the time of the great dejectednesse of his spirit that he loved the Lord in truth or els he would never have said as he did Iohn 21.17 Lord thou knowest all things thou knowest that I love thee The faithfull in whose name the Apostle speaketh 1 Iohn 3.14 were undoubtedly assured that they do truly love the children of God or els they could not have said as they did there By this we know that we are translated from death to life because we love the brethren The poore man whose child was possessed was undoubtedly assured that he had true faith or els he could never have said as hee did to the Lord himselfe Marke 9.24 even then when he was so humbled in the sense of his owne infidelity Lord I doe believe helpe thou mâ—ne unbeliefe In a word All that have true grace in them may undoubtedly know they have it in them in truth for the Spirit of God is given to that end principally to give them a comfortable assurance that they are in the state of grace We have received not the spirit of the world saith the Apostle 1 Cor. 2.12 but the spirit that is of God that we might know the things that are freely given us of God Secondly A man may be assured by the word that he hath these graces in him in truth and sincerity so as he cannot be deceived in them because the word cannot deceive him For as God gave Moses in the mount a patterne according to which he would have all things made in the Tabernacle See saith he that thou make all things according to the patterne shewed to thee in the mount Hebr. 8.5 so that when he viewed the worke and saw all was done according to that patterne he was sure they had done right and blessed them as we read Exod. 39 43. So hath the Lord given us a patterne in his Word according to which he would have everything in his spirituall Tabernacle saith repentance love obedience to be wrought And if a man can find that that grace that he hath is according to this patterne as if the fault be not in himselfe if he will take paines to view the worke well as Moses did he may Let every man prove his owne worke saith the Apostle Gal. 6.4 and then shall he have rejoycing in himselfe alone and not in another then may he be sure it is right then shall he certainly be blessed of God as Bezaliel and Abâ—liab were of Moses when all that they had done was found to be according to the patterne that was given in the mount And thus you have seene that all true assurance of salvation is grounded upon the Word of God and upon it alone Let us now make some application of this second signe in two points unto our selves and examine our owne assurance by it First canst thou prove by the Word of God that thou art in the state of salvation Then art thou an happy man If thou canst norâ— how confident soever thou seemest to be thou wilt find one day that thy state is not good For 1. Thou hast cause to distrust thy assurance that it is not sound No mans private spirit is to be trusted in this case He that trusteth in his owne heart is a foole saith Solomon Pro. 28.26 Gods Spirit must witnesse with our spirits that we are his children as the Apostle speaketh Rom. 8.16 or els we can never be sure of it And Gods Spirit giveth no testimony as we have heard but according to the Word so that no man can have any sound comfort in the assurance he seemeth to have of Gods favour unlesse he have the Word of God to confirme it unto him In God will I praise his Word saith David Psal 6.10 11. in the Lord will I praise his Word In God have I put my trust As if he had said I thank God for his Word for that is the onely ground of my comfort of all that trust and confidence I have in him of all that assurance that I have of his favour in Christ. 2. Thou must looke to have thy evidence questioned one day He that desired to have the Apostles in fingering as our Saviour telleth them Luke 22.31 that he might sift them as wheat be sure will deale with thee also in this kind one day And nothing will be able to convince him to stop his mouth and beat him from thee but the word onely That is the onely sword of the spirit as the Apostle calleth it Ephes. 6.17 That is the onely weapon whereby Christ our Captaine did fight against him and overcome him Matth. 4.4 7 10. And if thou canst be able to alledge the Word for thy assurance and claime to heaven to prove by the Word that thy faith thy repentance thy love is sincere then shalt thou be able to overcome â—im
also but not els 3. Lastly the Lord himselfe will judge thee at the last day by his Word and by that onely The word that I have spoken saith our Saviour Ioâ— 12.48 the same shall judge him at the last day And therefore it standeth thee upon to judge thy selfe by that too Secondly Now alas most men though they say they be undoubtedly assured of their salvation have no ground at all in Gods Word for this assurance they boast of Nay though the Word give most expresse and direct evidence against them yet are they most confident that they shall be saved for all that Though Gods Word say expresly Psal. 119.155 Salvation is farre from the wicked for they seeke not thy statutes Yet many a one that never seeketh after Gods Statutes taketh no paines for the Word nay shunneth it all that ever he can and though he may enjoy it without any labour or charge at all will not stirre out of his doores for it nay that counteth you all arrant fooles and hypocrites that take so much paines for it as many of you do yet is this man I say as sure of his owne salvation as any of you can be Though the Scripture say expresly yea though he that must judge us all at the last day say expresly Matth. 5.37 Whatsoever is more than yea and nay the least oath that is in our ordinary communication commeth of that evill one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Divell And though the Apostle say Iam. 5.12 Above all things my brethren sweare not by any oath least ye fall into condemnation least ye be damned yet have we many a one that sweare ordinarily not by faith and troth onely but by fowler oathes a great deale that yet never doubted of their salvation but are confident Christ died for them his blood hath been sprinkled upon their hearts Though the Scripture say expresly 1 Cor. 6.9 10. Neither fornicators nor wantons nor theeves nor drunkards nor raylors nor extortioners shall inherit the kingdome of God yet where have you any in Gods Church that are more confidently assured that have lesse doubt of their salvation than these men have But let God be true saith the Apostle Rom. 3.4 and every man a lyar Thou wilt one day find that the Lords testimonies against thee are very sure as the Psalmist calleth them Psal. 93.5 and that thine owne heart hath prophesied a lie unto thee that thou mightest perish as the Lord saith of them that prophesied peace unto the Iewes Ier. 27.10 I know thou art apt to alledge that thou hast repented and that thou dost believe in Christ and therefore thou hast the Word to build thy assurance upon But because neither thy faith nor thy repentance are according to the patterne according to the Word I may say of thy confidence thou reposest therein as Bildad doth of the hope of all hypocrites Iob 8.14 Thy hope shall be cut off and thy trust shall be as the spiders webb Lecture CXXIII On Psalme 51.7 Iuly 21. 1629. THE third and last signe whereby we may judge of our assurance and discerne whether God by his holy spirit hath sprinkled upon our hearts the bloud of his sonne and certified us that it was shed for us whether that assurance we seeme to have be of God or no is to be taken from the effects that this assurance hath wrought in us It is not possible for any man that knew before his owne wretchednesse by nature to be assured by Gods spirit that God hath so dearely loved him as to send his owne sonne to shed his bloud for him but this must needes worke a great change and alteration in him It must needs kindle in his heart an unfeined love to God Faith worketh by love saith the Apostle Galat. 5 6. As if he should say It cannot be idle but it is operative and full of vertue and the hand and instrument it worketh by is love It must needes make him that hath it desirous and studious to expresse his love to God by all meanes he can and to say with David Psalme 116.12 What shall I render unto the Lord Yea the deeper sense a man hath had of his owne sinne and wretchednesse before the more will his heart be inflamed with love to God when once hee feeleth the bloud of Christ sprinkled upon his heart by Gods spirit the more studious will he be to expresse his love by any duty hee is able to performe Mary had had many sins forgiven unto her and therefore she loved much as our Saviour saith Luke 7 47. she thought no service too base too much for her to doe unto Christ who had so dearely loved her Shee waâ—hed his feet with her teares and wiped them with the haires of her head as you may see verse 38. of that chapter The Papists blaspheme our Doctrine touching this certainty a man may have of Gods favour and say it tendeth to loosenesse of life and liberty But they speake of it by heare-say as strangers doe of a thing that they never knew or had experience of in themselves For the true assurance of salvation which the spirit of God hath wrought in any heart hath that force to restraine him from loosenesse of life and to knit his heart in love and obedience to God as nothing else hath in all the world It is certainly either the want of faith and assurance of Gods love or a false and carnall assurance of it that is the true cause of all that licentiousnesse and lewdnesse that raigneth in the world But to speake distinctly yet briefly of this point you shall see the effects that true assurance will worke both in the inward and outward man First True faith whereby wee receive and apply Christ unto our selves will purifie the heart as the Apostle speaketh Actes 15.9 It will worke a thorow change and reformation even in the hidden part This difference the Apostle observeth Hebr. 9.13 74. betweene the sprinkling of the bloud of the sacrifices upon the people by the Priest under the law and the sprinkling of Christs blood upon the heart by the spirit of God that sanctifieth to the purifying of the flesh saith he that is that made a man legally in the judgement of men cleane from all outward pollutions but Christs bloud being sprinkled by the spirit of God upon any heart will purge the conscience from dead works that is from all sins which as they deserve so will they certainly bring death eternall upon all that are not purged from them this saith he will purge the conscience from dead works to serve the living God There is certainly an admirable vertue in the bloud of Christ when it is once by the spirit of God sprinkled and applyed to the heart of any man it will purge and heale it from all the corruptions that were in it before Vnto you that feare my name saith the Lord Malachi 4.2 shall the sunne of righteousnesse arise with
healing in his wings This sunne did never arise and shine upon any heart but it brought an healing vertue with it See the proofes of this in foure particulars First This will soften the heart more and make it apter to mourne for sin then any other thing is able to doe I will powre upon the house of David and upon the inhabitants of Ierusalem saith the Lord Zach. 12.10 the spirit of grace and of supplications and they shall looke upon mee whom they have pierced and they shall mourne for him as one mourneth for his only sonne As if hee had said thus When the spirit of grace hath made a man able to see that his sins pierced Christ that Christs bloud was shed for his sins this will breake his heart and make him mourne and grieve more for his sins then for any other thing in the world Secondly this will make a man more afraid to sin to offend God then any other thing is able to do The children of Israel shall returne and seek the Lord their God and David that is Christ the sonne of David their King and they shall feare the Lord and his goodnesse in the latter dayes that is in the dayes under the Gospel saith the Prophet Hos. 3.5 As though he should say When Gods people have once by seeking found the Lord their God and Christ their King know him to be their God and their King and tasted of his marvellous goodnesse and love unto them this will make them ever after more fearefull to offend him then any other thing can possibly doe Thirdly This will breed in a man a greater delight in the word and meanes of grace a greater desire and appetite unto them then any other thing is able to doe As new borne babes desire the sincere milke of the word that yee may grow thereby saith the Apostle 1 Peter 2.2 3. if so bee that yee have tasted that the Lord is gracious As if hee should have said The man that knoweth the Lord is gracious and gracious to him and that hath also tasted the sweetnesse of this assurance of Gods speciall love to himselfe must needs desire and long after Gods word as much as ever babe did after the mothers breast Fourthly and lastly This will make a man more carefull in all his wayes to please God then any other thing is able to doe I have walked in thy truth saith David Psalme 26.3 and made conscience to doe and practise what thou teachest me in thy word and he had given this for the reason of it in the beginning of the verse For thy loving kindnesse is before mine eyes As if hee should say I know and am fully assured as if I saw it with mine eyes of thy loving kindnes and speciall favour towards me and that maketh me walke in thy truth And these are the effects that the true assurance will worke in the heart and inward man But secondly It will not rest there hee that hath it cannot content himselfe with the reformation of his owne heart and life hee cannot but declare openly and professe himselfe to bee Gods servant hee cannot but put forth himselfe to doe him all the service and honour that hee is possibly able to doe 1. For profession it is to be observed that those whom Gods spirit sprinkleth the blood of Christ upon whom he setteth this marke and seale upon he setteth it not upon their hearts only but upon their fore-heads also as you may read Ezek. 9.4 Rev. 7.3 so as those among whom they live may discerne and take notice that they are Gods people When once God hath said to any mans heart by his spirit as he doth to his people Esa 43.1 I have called thee by name thou art mine that man cannot choose but say to him againe as David doth Psal. 116.16 O Lord truly I am thy servant I am thy servant Nay what he hath heard in the eare as our Saviour speaketh in another case Matth 10.27 he cannot but preach on the house tops He cannot but declare and professe himselfe openly to bee Gods servant and one of his people Thus the Prophet Esa. 44.5 bringeth in the faithfull glorying in this open profession of their homage One shall say I am the Lords another shall call himselfe by the name of Iacob and another shall subscribe with his hand unto the Lord. As if he had said Every one shall be ready upon all occasions and by all meanes to declare himselfe to be one of Gods people of his Church and houshold And 2. for that care that all such have to doe God all the honour that possibly they can in the places and callings that God hath set them in wee have three notable examples The first is of Ioshuah as hee was the master of a family Who as he was a man that had obtained this particular assurance that God was his God God had said unto him Iosh 1.15 As I was with Moses so will I be with thee I will not faile thee nor forsake thee So doth hee professe not onely that hee would be Gods servant and at his command but that his whole family should be so too As for me and mine house saith he Iosh 24 15. we will serve the Lord. The second example is of Paul a minister and preacher of the Gospel Who when he had spoken of his marvellous diligence and faithfulnes in his ministery giveth this for the reason of it 2 Cor. 5.14.15 For the love of Christ constraineth us saith he because we thus judge that one dyed for all then were all dead we were all by nature dead and damned men and that hee dyed for all that they which live should not henceforth live to themselves but unto him which dyed for them and rose againe As if hee had said I that know I was a dead and damned man and that Christ dyed for mee to save and deliver mee out of that estate hold my selfe bound to doe him all the honour and service that I can by enlarging his kingdome and know I can never doe enough for him that hath done so much for mee as hee hath done The third and last example is of David a magistrate of whose noble resolution you may read Psal 1 18.28 Thou art my God and I will praise thee saith he thou art my God and I will exalt thee As hee was confidently assured that God was his God out of the aboundance of his heart his mouth speaketh thus once and againe so was he resolutely determined to improve his power and authority to the uttermost in standing for God and advancing of his honour Let us now make some application of this and examine our selves by this third and last signe and we shall find that the assurance of their salvation that most men glory in is vaine and counterfeite such as Satan or their owne deceitfull hearts not the holy spirit of God hath wrought in them Because they are so barren
and unfruitfull in the knowledge of our Lord Iesus Christ as the Apostle speaketh 2 Pet. 1.8 They say they know him to be their Lord and Saviour but this knowledge is no way effectuall in them to the reformation either of their hearts or lives Nay this their assurance hath wrought in them quite contrary effects unto those that I have proved unto you to be the kindly fruits of that assurance which the spirit of God worketh in the heart of any man Nothing doth so evidently discover the falshood of this their assurance as the fruits that it doth produce in them In which respects a man may fitly say of them as our Saviour doth of the false Prophets Matth. 7.20 By their fruits yee shall know them This will the better appeare if the confidence of these men be examined particularly according to those six severall effects of true assurance which we have heard of First Though they say they are assured that Christ so dearely loved them as that he shed his most precious bloud for their sinnes yet the knowledge of this love of God to them never made them to mourne or bee troubled in themselves ever a whit the more for their sinnes Nay this very thing maketh them go merrily away with them all and keepeth them from being grieved or troubled for any sinne that ever they committed because they say they know that Christ shed his bloud for their sins hath made their peace with God Seeing Christs soule was heavy Mat. 26.38 to the death for my sins saith he what need I be heavy for them my selfe Thus turning the grace of God into lasciviousnes as the Apostle speaketh Iude 4. As if he should say The very knowledge of this marvellous grace and mercy of God maketh them so lascivious as they are maketh them so joviall in their sins so void of all remorse and sorrow for sin as they are Secondly They are not the more fearefull to offend God in any thing because of his goodnesse towards them which they say they are so sure of nay this very thing maketh them bold to commit any sinne because the devill hath perswaded them as he would faine have perswaded our blessed Saviour Mat. 4.6 that though they do cast themselves headlong into any sin yet Gods mercy and love to them is such as hee will never suffer them to perish by it Tush saith hee I know God will give mee grace to repent of it before I dye and therefore what need I be so scrupulous or fearefull to enjoy the pleasure or profit of this sinne Hee besseth himselfe in his owne heart as Moses speaketh Deut. 29.19 saying I shall have peace though I walke in the imagination of my heart Thirdly They say they have tasted that the Lord is gracious and that they would not loose the sweetnesse and comfort of the assurance they have of Gods love and of their salvation for all the world and yet they love the word never the better for this Nay this is the very cause why they care not for the word have no desire to it no delight in it because they are sure enough already of their salvation and that Christ dyed for their sins They are like unto that faction in Corinth of whom the Apostle speaketh 1 Cor. 1.12 that gloried they were neither followers of Paul nor of Apollo nor of Cephas but of Christ onely They did so depend upon Christ that they cared for never a preacher in the world nor regarded to heare them Fourthly Though they speake and glory much of the Lords mercy and loving kindnes and though they be such as seeme to beare some love to his word to heare it gladly yet they practise nothing that they heare the assurance they have of Gods love maketh them never a whit the more carefull to walke in his truth Yea this very thing maketh them carelesse of doing or practising any thing they heare because they know that they are not under the law but under grace as Paul bringeth in wicked men objecting Rom. 6.15 Because they know Christ dyed for their sins and that we must not be saved by our works but by faith in him onely therefore they thinke it folly in them to be precise in their practise or to doe any good works at all Fiftly They say they are the Lords and have received his spirit which witnesseth with their spirits that they are his children that the Lord hath set his seale and marke upon them though there is no such thing to be seene upon their foreheads which is the place we have heard God setteth his seale upon None that live by them behold them daily converse with them can discerne any grace in them at all Nay men hold it now a dayes an high point of wisedome to conceale their love to religion to shun carefully every thing that may cause them to be noted for it They had rather bee counted any thing then a strict Christian they hold it no advantage no honour at all to have Gods seale on their foreheads but a matter of disgrace rather And yet these men are confident for all that that Christs bloud was shed for them that Gods spirit hath sprinkled it upon them though he have not set Gods marke upon their foreheads yet he hath set it upon their hearts certainly But if no man be so unwise as to light a candle and set it under a bushell as our Saviour speaketh Mat. 5.15 shall we thinke that the most wise God will set the light of his grace so in any mans heart as that none that are in the house with him are able to discerne it Sixtly and lastly They say confidently the Lord is their father and they are his children yet have they no care at all to honour God or to advance his glory any way If I be your father saith the Lord Malachi 1.6 where is mine honour Such as are by the spirit of adoption assured indeed that God is their father cannot but desire with all their hearts to honour him what they may Ye are bought with a price saith the Apostle 1 Cor. 6.20 therefore glorifie God in your body and in your spirit which are Gods And they that know indeed that they are not their own as the Apostle there saith but bought with such a price cannot choose but endeavour to do so Whether we live saith he Rom. 14.8 we live unto the Lord or whether we die we die unto the Lord whether we live therefore or die we are the Lords He that liveth so as God hath honour by his life and he that dyeth so as that God hath honour by his death may be sure he is the Lords and none but he And surely this proveth demonstratively that most men whatsoever they pretend have no true assurance that they are the Lords because it is neither any trouble at all to them to see God dishonoured by others neither have they any care at all to gaine any
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
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
of it yet is there not any of Gods people among you but may have need of this comfort you know not how soone you may loose the sensible assurance you have of Gods favour in Christ and have the light of his countenance hidden from you In which respect I may say to you all of this use of comfort as the Prophet doth of another matter Esa. 42 23. Who among you will give eare to this who will hearken and heare for the â—â—me to comâ— As if hee had said who is there among you all that hath not just cause to give eare and hearken unto it if not for the present need you have of it yet because of the need you may have of it in time to come Two things there bee that I have to say for the comfort of such of Gods people as being humbled for their sinnes and carefull in all their wayes to please God cannot yet attaine to a sensible assurance of the favour of God in Christ. The bloud of Christ may be sprinkled upon thee and applyed uâ—to thee by the spirit of God though thou perceive it not 2. The bloud of Christ is certainely sprinkled upon thee and applyed unto thee by the spirit of God though thou perceive it not if thou have any measure of true faith in thee First A man may bee in the favour of God in the state of grace a justified man before God and yet want the sensible assurance of his salvacion and of the favour of God in Christ. For this wee have an evident example in David here So soone as ever hee had humbly confessed his fouâ—e siâ— and repented he presently obtained pardon of it from God and consequently hee was justified from it in Gods sight For so Nathan the Prophet doth in the name of God assure him 2 Sam. 12.13 The Lord also hath put away thy sin thou shalt not dye And yet though hee were now reconciled unto God and in the state of grace it appeareth plainely by many petitions in this Psalme and specially by the next words to my text that hee had not now the comfortable assurance of his reconciliation with God in his owne heart It falleth out oft with Gods servants as it did with the two disciples that were travelling toward Emaus Luke 24.14 15. Christ drew neere unto them and was with them and that in a most gracious manner and yet they perceived it not Their eyes were holden saith the Evangelist that they should not know him And as it was with Mary Magdalene Ioh. â—0 14 15. Christ was with her and stood by her and spake to her and she perceived it not but sought for him and wept because she could not find him Many a good soule have Christ dwelling in their hearts by faith and yet perceive it not their eyes are holden so as they know him not to be with them they have him already yet they seeke for him with Mary and weep because they cannot find him As in the bodily senses it is one gift and blessing of God to have them and another to have ability to make use of them and to exercise the operation of them for our comfort The bearing eare and the seeing eye the Lord hath made even both of them saith Solomon Pro. 20.12 Where God giveth the one he denyeth the other sometimes Those that were in Pauls company when Christ strucke him down spake to him from heaven had at that time the faculty of hearing but God suspended the exercise and operation of it so that though Christ spake many words to Paul in a most audible voice yet they could not heare them as you may see Act. 22.9 And Hagar had her eye-sight well enough when the water being spent in her bottle and her child ready to perish with thirst she sate her downe in the wildernesse of Beersheba over against the child as you may read Gen. 21.16.19 but God with held from her the use of her sight so at that time as though there was a wel in the place and she had doubtlesse sâ—ught about every where for water yet she could not see it till the Lord upon her owne and the childs vehement crying unto him had opened her eyes And even so it is in the sanctifying and saving graces of Gods spirit Having eyes see yee not saith our Saviour to his owne Disciples Mar. 8.18 and having eares heare ye not Gods owne people oftentimes though they have eyes yet see not though they have eares yet heare not though they have faith yet want the comfortable use and operation of it for a time It is one grace and mercy of God to have true faith repentance love and the like and another to know and perceive sensibly in our selves that we have them So speaketh the Apostle 1 Cor. 2.12 We have received the spirit which is of God that we might know the things that are freely given us of God He maketh the things that are freely given us of God under which words doubtlesse all saving graces which God worketh in us are comprehended one thing one gracious worke of the spirit of God and the knowing and perceiving that wee have these things freely given us of God that he maketh another distinct worke grace of Gods spirit And where the Lord doth give the one of these graces he is sometimes pleased to deny the other for a time At that day meaning after his ascension into heaven saith our Saviour to his elect disciples after Iudas was gone from them Iohn 14.20 Ye shall know that I am in my father and you in me and I in you Christ was already in them they in him as he plainly telleth them Ioh. 15.5 I am the Vine ye are the branches But they knew it not yet they had no feeling no comfort of it to speake of It is therefore evident you see that a man may have saving grace in him and not perceive it himselfe a man may have true justifying faith in him and not have the use and operation of it so farre as to worke in him a comfortable assurance of his reconciliation with God Nay I will say more a man may bee in the state of grace and have true justifying faith in him and yet bee so farre from sensible assurance of it in himselfe as in his owne sense and feeling hee may seeme to bee assured of the contrary I will give you three most plaine and pregnant examples for this and so conclude this first point Iob was certainly in this case when hee cryed thus unto God Iob 13.24 Wherefore hidest thou thy face and holdest mee for thine enemy And 16.9 Mine enemy sharpeneth his eyes upon mee Hee saw not Gods loving countenance at all hee apprehended him as a mortall enemy And David was in this case when hee cryed unto God Psal. 22.1 Why hast thou forsaken mee And He man was in this case when he prayed thus Psalm 88.14 Lord why castest thou off my soule
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
righteousnesse And this is that that I desire to exhort and perswade both my selfe and every one of you that you would be of the same mind that blessed Paul was of account of Christ as he did account of him labour as he did to win Christ and make him our own strive that we may be found in him covered and clothed in the robe of his righteousnesse And for the better enforcing of this so necessary an exhortation I will 1. Give you some Motives that may be forcible and effectuall to provoke and quicken your appetite unto Christ and to move you to hunger and thirst after him and his righteousnesse 2. Because nothing doth so much dull and deaden mens appetite unto Christ and keepe them from hungring and thirsting after him as doth this perswasion that they have him already sure enough they have already fed sufficiently upon him I will therefore shew you some Signes and notes out of Gods Word how this may be knowne 3. Lastly I will direct such as would faine win Christ as doe indeed hunger and thirst after him and his righteousnesse what Meanes they should use to get him and make him their own And for the Motives I will give you they are foure principally First Consider how wofull thy case will be when extreame affliction or death shall seize upon thee if thou be not in Christ if thou have not gotten this robe of righteousnesse before that time come Consider I say distinctly of this point First Certaine it is we shall not alwaies live in health and peace and prosperity as we now doe but a change will come affliction will come and cannot be avoided Man is borne unto trouble saith Eliphaz Iob 5.7 as the sparks flie upward Yea death will come certainely and cannot be avoided It is appointed saith the Apostle Heb. 9.27 decreed unto men unto all men that they shall once die Secondly How soone affliction and death will come or how suddenly no man can tell Man knoweth not his time saith Salomon Eccl. 9.12 as the fishes that are taken in an evill net and as the birds that are caught in the snare while they think least of it and are skipping and eating their meat securely so are the sonnes of men snared in an evill time when it falleth suddenly upon them Thirdly In what kind or measure any of us shall bee afflicted or by what kind of disease or death any of us shall end our daies is also most uncertaine to any of us and knowne onely to the Lord. The cup of affliction is in the hand of the Lord saith David Psalme 75.8 and it is he that mixeth and tempereth and poureth it out also as seemeth good unto him Fourthly The naturall and ordinary effect of extreame affliction is to awaken the conscience how sleepy or dead soever it had beene before And it will then bring a mans sins into his remembrance and the judgement that he is to goe unto When men are bound in setters saith Elihu Iob 36.8 9. and holden in the cords of affliction then hee showeth them their worke and their transgressions that they have exceeded in As if hee should say Then his manner is to set their sins in order before them and all the foule circumstances whereby they may bee aggravated See an example of this in Gods owne people When Iosephs brethren saw themselves taken for spies in Egypt and so in present danger of death Genesis 42.21 the sinne that they had committed against their brother many yeeres before came as fresh into their remembrance and lay heavy upon their conscience as if it had beene but newly done See also an example of this even in an heathen man When Adonibezek was in extreame paine and misery and saw he must dye then commeth his sinnes into his remembrance Iudges 2.7 Threescore and ten Kings having their thumbs and their great toes cut off saith hee gathered their meate under my table as I have done so God hath requited mee I know well that affliction nor sicknesse nor the grisly visage of death it selfe doth use to awaken the conscience of every man some through the fearefull judgement of God goe to hell in a sleepe The Lord hath powred upon them as the Prophet speaketh Esay 29.10 the spirit of dead sleepe and hath closed their eyes But yet this is the ordinary effect of extreame affliction and that that every one of us must looke for when the evill day shall come upon us our consciences will put us in mind of our sinnes as you see yea it will put us also in mind of the judgement we must goe unto and ever be ringing that in our eares that Salomon speaketh Ecclesi 11.9 Know thou that for all these things God will bring thee into judgement Fiftly If a man have not gotten faith and comfort in Christ before then he is in danger through extreamity of anguish and feare to be made utterly uncapable and unfit to receive comfort by him then though the best of Gods servants use their uttermost skill and endeavour to offer Christ and his merits unto them and to give them comfort in him When Moses came from God to the children of Israel with a most comfortable message it is said Exodus 6.9 they could not hearken unto him for anguish of spirit and for crueâ—l bondage Sixtly and lastly The man that is then without Christ without any assurance that hee is his must needs be in a most wofull estate For hee can have no hope of mercy from God For Christ is our onely hope as the Apostle calleth him 1 Tim. 1.1 And they that are without Christ have no hope saith hee Ephes. 2.12 O then let us count it our wisedome to seeke without delay to make Christ our owne before the evill day before death do seaze upon us This Motive the holy Ghost oft useth to rouze wicked men out of their carnall security And what will yee doe saith he Esay 10.3 in the day of visitation To whom will yee flye for helpe And Ieremy 13.21 What wilt thou say when hee shall punish thee Shall not sorrowes take thee as a woman in travaile And so may I say to you all beloved though you can be quiet and comfortable enough now in the dayes of your health and peace without Christ without all assurance that he is yours how will you do for comfort when affliction and death shall come What comfort can you have then without you have him made sure unto you Psal. 2.12 Kisse the Son lest he be angry and ye perish from the way when his wrath is kindled but a little Blessed are all they that put their trust in him On the other side The man that is in Christ and hath through him gotten his pardon and made his peace with God and that is cloathed with the robes of his righteousnesse may bee comfortable in the greatest affliction and even in the houre of death The raine descended saith our Saviour Matth
you will be apt to say Is that such a matter for a man an ancient man especially to bee a little sleepy and drowsy some times And that it is not well done of me thus openly to disgrace men for their weaknesses and infirmities But to such I answer First I doe not publish or lay open any mans secret or private faults I speake of a sinne that is publique and open to the Congregation Of a sinne of which it may be said as the Prophet speaketh Esa. 3.9 They declare their sinne as Sodom they hide it not And it is the Apostles rule 1 Tim. 5.20 Them that sinne thus rebuke openly Secondly I speake of a sin that is so growne into fashion heere in so common and generall use that no man seemeth to count it any shame at all to him to doe it Were they ashamed saith the Prophet Ier. 8.12 nay they were not at all ashamed neither could they blush Thirdly I speak of a sinne that together with the profanenesse of the children in laughing out and sporting and fighting in the Church ordinarily every Sabbath day is a great blemish to our Church assemblies and such as may provoke the Lord to say of them as he doth of those Esa. 1.13 The Sabbaths the calling of assemblies I cannot away with it is iniquity even the solemne meetings 4. To bee overtaken with drowsinesse and sleepinesse sometimes even in the Church even at a Sermon may well be an infirmity specially in an aged man And I were much to blame if I should censure any man for this rigorously I know well the Apostles rule Gal. 6.1 If any man bee overtaken with a fault a frailty and infirmity hee meaneth yee that are spirituall restore such a one in the spirit of meekenesse considering thy selfe least thou also be tempted And what man is there that is not subject to naturall infirmities But if thy sleeping were onely an infirmity thou wouldest not be so pleased with thy selfe in it it would trouble thee more thou wouldest by standing up and rowzing thy selfe strive against it thou wouldst count it a kindnesse in thy neighbour that sitteth next thee to jogge thee and waken thee yea thou wouldst pray to God for helpe and strength against it I know it is the ordinary plea that is made for many foule sinnes the drunkard will say so too It is but my infirmity Callest thou these infirmities I tell thee there is a damnable weakenesse and infirmity The Lord speaking to Hierusalem who was now become an imperious whorish Woman saith Ezek. 16.30 How weake is thy heart It was a damnable weakenesse There is a spirituall spirit of infirmity Luke 13.11 The Devill hath made thee so weake that thou canst resist no temptation that thou art as unable to stand against temptation as the chaffe is to withstand the power of the winde Psal. 14. It is a cursed infirmity when thou art so weake as that thou canst not cease from sinne as the Apostle speaketh 2 Pet. 2.14 But the Apostle speaking of the frailties and infirmities that were in himselfe and the rest of the faithfull Rom. 7. and 8. Giveth us foure notes whereby a sinne of infirmity may be knowne from a raigning sinne The first is in the fifteenth Verse of the seaventh Chapter What I hate saith he that doe I. He was is convinced in his judgement that it was a sinne and therefore hated it so canst not thou say of thy sinne The second is Verse 19. The evill which I would not that I doe His will the purpose and resolution of his heart was against it Knowing his weakenesse he armed himselfe aforehand against it by purposing with himselfe to take heed to himselfe that he might not fall into it as David did Psal. 39.1 I said I will take heed to my wayes that I sin not with my tongue I will keep my mouth as with a bridle He strove against it by prayer and all other good meanes so canst not thou say of thy sinne The third is Verse 24. O wretched man that I am who shall deliver me from the body of this death Hee was much troubled and grieved when he was overtaken with it it was a great burden to his soule so canst not thou say of thy sinne The fourth and last is Rom. 8.1 They that are in Christ Iesus walke not after the flesh It is not their custome and ordinary practice to doe so so canst not thou say of thy sinne No no I assure thee to sleepe ordinarily a great part of the Sermon while as many of you use to doe nay to sleepe at all in the Church without shame without feare without stirring up your selves and striving against it is more then an infirmity it is certainely a grosse sinne And God will judge thee a prophaner of his Sabbaths that doest so though thou come to Church never so diligently Yee shall keepe my Sabbaths and reverence my Sanctuary saith the Lord twice to his people Levit. 19.30.26.2 God will never account thee a keeper of his Sabbaths that shewest no more reverent respect unto his Sanctuary I tell thee there is a reverence due from the greatest man in the world unto the Lords Sanctuary in three respects 1. In respect of the people and servants of God that are met there to worship him Despise yee the Church of God saith the Apostle 1 Cor. 11.22 2. In respect of the holy Angels who are then chiefly present with Gods people and have a charge to attend them when they are assembled together to worship God both to bee as a guard unto them as also to bee witnesses and observers of their behaviour then This was tipified by the figures of the Cherubins that were carved round about upon the walls of Salomons Temple as we reade 1 King 6.29 And more plainly taught us by the Apostle 1 Cor. 11.10 For this cause saith he in the congregation ought the woman to have power on her head that is her vaile which is a signe of her husbands power and superiority over her because of the Angels 3. In respect of the Lord himselfe who is in a speciall sort present there where his people are assembled to worship him Where two or three are gathered together in my Name saith our Saviour Matth. 18.20 There am I in the midst of them And canst thou then call it thine infirmity to shew no more reverence in such a presence to sleepe at a Sermon ordinarily without feare without shame when thou knowest that all these eyes are upon thee When the people of God and the holy Angels of God yea the Lord Himselfe doe all looke upon thee and behold thee And so much shall serve to be said in reproofe of that fault which is committed against the first branch of the commandement The second branch of the fourth commandement requireth us to spend the day so farre as our bodily necessities will permit in holy and religious duties both publike and private but
it and thou shalt utterly abhorre it for it is a cursed thing As if he should say any idoll set up by idolaters we must utterly detest and abhorre it for it is a cursed thing and if any of Gods people receive it it will make him a cursed thing like unto it as the Lord speaketh in that place Ye see what a strange precisenesse this way God requireth of his people he would not have us so much as to name an idoll without expressing our detestation to it Make no mention of the name of other gods saith the Lord Exodus 23.13 neither let it be heard out of thy mouth He would have us doe what lieth in us that the very names the termes and phrases that idolaters have used might bee utterly abolished and remembred no more Thou shalt destroy the names of them out of that place saith the Lord Deut. 12.3 And the Lord promiseth this as a great mercy to his Church Hos. 2.17 I will take away the names of Baalim out of her mouth and they shall be no more remembred by their names And according to this commandement we read that when the children of Reuben came to take possession of certaine cities of the Amorites that had borne the names of their idols it is twice said of them in one verse Numb 32.38 that they changed the names of those cities and gave other names unto them Thirdly Wee shall find this oft noted by the Holy Ghost for a property of one that is truly converted and woone unto God that hee hateth idolatry Yea this is mentioned for one of the first and chiefe signes wherein the truth of his conversion hath manifested it selfe Through thy precepts saith David Psalme 119.104 I have gotten understanding therefore I hate every false way As if hee should say So soone as ever Gods people have gotten any saving knowledge of the truth they grow to a dislike and hatred of Idolatry and false worship presently Two places onely I will name for this though I might do many The first is that Esa. 30.22 Where after the Lord had spoken of the effectuall calling and conversion of his people in the two former verses he mentioneth this as the first fruit and worke whereby it should shew and declare it selfe Ye shall defile also saith the Lord the covering of thy graven images of silver and the ornament of thy molten images of gold thou shalt cast them away as a menstruous cloth thou shalt say unto it get thee hence As if he had said Thou shalt loath them and shew utter detestation unto them The other place is Ezek. 11.18 where when the Lord had promised that hee would gather his people againe into Israel and give them a new spirit and a new heart And they shall come thither saith he And what is the first thing they shall doe when they come thither They shall take away all the detestable things thereof and all the abominations thereof from thence And what meaneth he by these detestable things and abominations the abolishing whereof should be the first thing they would doe after their second conversion Surely their idols as you shall find the same Prophet interpreteth himselfe Chap. 7.20 37.23 Fourthly and lastly This hatred of Idolatry doth so please the Lord wheresoever he seeth it as he hath been wont to reward it even in such as have beene no better then hypocrites And for this we have a notable example in Iehu unto whom the Lord promised 2 King 10.30 that his children should sit upon the throne of Israel to the fourth generation because of that zealous detestation hee had shewed unto the Idolatry of Ahab And yet it is evident both by the next verse 31. and by Hos. 1.4 that therein his heart was not upright in him You see then beloved that no man is to bee blamed for the hatred hee beareth unto popery and to all kind of idolatry no no our generall coldnesse and luke-warmenesse this way is much to bee blamed rather And if wee did zealously love the Lord and his Gospell indeed we could not choose but hate all popery more then wee doe And the world is fouly deceived in judging the precisenesse or strictnesse of any man in this kind to be a certaine signe of hypocrisy in him We come now unto the fift and last of those good things that may be found in some that are hypocrites that is to say to that measure and degree of reformation of life that some of them have attained unto not only to leave grosse and open sins but even the smallest also and such as most men account to be no sins at all Wee must therefore know beloved that though you have observed great precisenesse and strictnesse this way in some that have discovered themselves to be no better then hypocrites they would not sweare the least oath they would not give that liberty to themselves for company and recreations that they might lawfully doe c yet are they not hypocrites because of this nay this is no fault in them neither oughtest thou to blame them or hate them for this For 1 it is a good thing and highly pleasing unto God to make conscience even of the least sin and a man cannot be too precise in that case In all things that I have said unto you saith the Lord Exodus 23.13 bee circumspect and wary And I say unto you sweare not at all saith our Saviour Matth. 5.34 Yea it is a good thing for a man to make conscience of that that hath but the appearance of evill Abstaine from all appearance of evill saith the Apostle 1 Thess. 5.22 2 Hee that maketh not conscience of the least thing that hee knoweth to be a sinne and forbidden of God maketh not conscience of any sinne beause it is sinne and forbidden of God This is the Apostles reason Iames 2.10 11. Whosoever shall keepe the whole law and yet offend in one point that is wittingly and willingly give himselfe liberty to do so he is guilty of all For he that said doe not commit adultery said also Do not kill That is true will you say every man must make conscience of the least thing that hee knoweth to be a sinne neither would any man blame them for doing so But this is their odious hypocrisy that they make more sinnes then God hath made they must be so precise and scrupulous forsooth in indifferent and lawfull things in such things as wiser men and godlier men then they make no scruple of at all This singularity of theirs this judging and condemning by their example the practise of other men is the thing that proveth them to bee hypocrites and maketh them so odious to all men as they be To this I have three things to answer First The things that they are so scrupulous in and which they dare not doe may bee in their owne nature not indifferent but unlawfull and sinfull yea well knowne unto them to bee so
unto God The â—ncense which they offered was an abomination unto him as the Lord speaketh Esa. 1.13 14. their new moones and their sabbaths and their solemne assemblies all good things in themselves commanded of God his soule hated they were a trouble to him he was weary to beare them Yea the more good things the hypocrite doth the more odious he maketh himselfe unto God The hypocrites in heart saith Elihu Iob 36.13 not the grosse hypocrites onely and such as whose life discovereth them to be so but the most close and secret ones if their hearts bee false and unsound heape up wrath Yea in some respects certainely his case is more wofull then the case of the most profane man both in this life and in the life to come also How can this be will you say can the profane mans case be worse then the hypocrites both in this life and the life to come also as you have taught us now and yet the hypocrites case be worse then his both in this life and in the life to come Are not these propositions directly contradictory and therefore impossible that both of them should be true I answer No. But as the sinnes of the one are in one respect greater and in another lesser then the sinnes of the other are so the Lord in the infinitenesse of his wisedome and power can and will make this possible which to our shallow understandings seemeth to bee most impossible And this wee are sure of that both these propositions that seeme so contradictory are undoubtedly true because God hath in his word taught us both What he hath said touching the open prophane man you have heard before and that the hypocrites case is in some respects worse then the state of the most prophane man both in this life and in the life to come is evident by these two proofes First in this life he is hardlier brought to the sight of his sinne and to repentance for it without which there is no possibility of salvation then the prophane man is The Publicans and Harlots goe into the kingdome of God before you saith our Saviour to the Pharisaicall hypocrites Matth. 21.31 See an example of this also in Iudas And secondly In the life to come because they have sinned against greater meanes and against greater light they shall receive the greater damnation as our Saviour speaketh Mat. 23.14 It shall be more tollerable for the land of Sodom a farre more prophane people then they were in the day of judgement then for thee saith our Saviour unto Capernaum Matth. 11.24 In which respect we shall finde there is no one sinne that our Saviour did more bitterly inveigh nor denounce more woes against then he did against hypocrisie and though the Pharisees were guilty of many other foule sinnes as appeareth by that which our Saviour saith of them Matth. 23.3 Yet he taxeth them for no sinne so much as for their hypocrisie Matth. 23.13 and in many other places So that to conclude this point I must say unto you all as our Saviour spake unto his Disciples first of all in a mighty audience Luk. 12.1 Beware yee of the leaven of the Pharisees which is hypocrisie As if he had said yee that are the Disciples of Christ and professe Religion above all other men and above all other sinnes beware yee of hypocrisie content not your selves with any good things that bee in you with any good things that yee doe that you love the word that you use to pray that you observe the Sabbath that you hate popery and all will worship that you are strict in the smallest things but take heed that you doe these things in truth and soundnesse of heart remember that hypocrisie is the leaven of the Pharisyes it will make all that you doe sowre and unpleasing unto God Alas will you say wee know this is most true but how shall wee know whither wee be hypocrites or no If the hypocrite may goe so farre as you have taught us out of Gods word he may we see just cause to feare we are no better then hypocrites And I know well that some of you that are freest from hypocrisie ever since you heard me prove how farre the hypocrite may goe have longed much to heare this how the true Christian may be distinguished and knowne from the hypocrite in these things and what it is wherein he goeth further then any hypocrite in the world can goe Now to give satisfaction to these good soules First of all I say that this is a good signe thou art no hypocrite because thou art so fearefull least thou shouldst be one because thou art so desirous to get good evidence to thy selfe that thou hast more in thee then an hypocrite can have To feare our selves least our hearts should be unsound is part of that poverty of spirit of which our Saviour saith Matth. 5.3 that they are blessed that have it in them David suspected his heart to be unsound when he prayed as he did Verse 10. Create in mâ—e a cleane heart ô Lord and renew a right spirit within me And so did all the elect Apostles when Christ having told them that one of them should betray him there was a false hypocrite among them every one of them was exceeding sorrowfull and cryed to him Matth. 26.21 22. Lord is it I But secondly I will for your further satisfaction give you some notes whereby you may discerne whither you be hypocrites or noe And I will go no further for them then to these very examples I instanced in for the five good things which I told you have beene found in some hypocrites I will shew you plainly what the things were wherein they though they went so far were defective and did bewray the falshood and hypocrisie of their hearts And when in the hearing of them you shall finde your selves and that goodnesse that is in you free from these defects from these notes of hypocrisie which the Holy Ghost hath observed to have beene in them not from one or two of them but from them all you may be able confidently to conclude unto your comfort that certainly you are no hypocrites you shall be easily able to judge of the soundnesse or unsoundnesse of your owne hearts The defects that were in the goodnesse of these men whereby their hypocrisie was discovered were five principally First some of them when they seemed to have most goodnesse in them and made greatest shew of it they lived in grosse sinnes neverthelesse Take a proofe of this in the example of those hypocrites that I told you were so given to prayer They made many prayers as the Prophet speaketh of them Esay 1.15 they used to pray often yea they did spread forth their hands in prayer and seemed to pray with great zeale and fervency of spirit but their hands were full of bloud As if he should say they were savadge bloud-suckers and most cruell oppressours of poore
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
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
the Spirit of Christ may be known which I will not therefore now make any mention of I will instance onely in foure effects of the Spirit whereby you may be able to judge whether you have received not the spirit of the world but the Spirit which is of God as the Apostle speaketh 1 Corinth 2.12 The first is your Charity the second is your Constancy in cleaving to the truth which you have received the third is your Taking to heart the cause of God and religion the fourth and last is your Sympathizing with the fellow-members of Christs mysticall body For the first of these There is no one grace whereby the Spirit of Christ may be better and more sensibly known to dwell in us than charity and meeknesse of spirit Iohn Baptist saw the Spirit descending from heaven like a dove and it abode upon Christ as we read Iohn 1.32 I beseech you saith the Apostle 2 Corinthians 10.1 by the meekenesse and gentlenesse of Christ. As if he had said Of all the graces of the Spirit that did abound in Christ his meekenesse and gentlenesse did most excell And we shall finde that this is oft mentioned for a certaine signe of a man that is in Christ. By this shall all men know that ye are my disciples saith our Saviour Iohn 13.35 if ye have love one to another As if hee should say This is so evident and conspicuous a marke of one that is in Christ as not themselves onely but others also all men may know them by this Beloved let us love one another saith the Apostle 1 Iohn 4.7 for love is of God and every one that loveth is borne of God and knoweth God He that loveth not knoweth not God for God is love saith he Vers. 8. And Vers. 12. If wee love one another God dwelleth in us and his love is perfected in us And Ver. 16. He that dwelleth in love dwelleth in God and God in him My little children saith he againe 1 Iohn 3.18 19. let us not love in word neither in tongue but in deed and in truth And hereby we know that we are of the truth and shall assure our hearts before him As if he had said A man may confidently assure himselfe that hee is in Christ and that hee hath the Spirit of Christ in him if hee love his neighbour unfeignedly not in word onely but in deed if hee unfeignedly desire to doe him what good he can O that we would impartially examine our selves in this first point beloved now especially that we are to prepare our selves to the Lords Table If thou be not in charity certainely thou hast not the Spirit of Christ and consequently thou art none of his I know well that many that have not Gods Spirit but are meere carnall men use to glory much in their charity and thinke they farre excell any that professe religion in this vertue But if there could ever have beene any true love to man and such as God approveth of in any soule that is not regenerated and sanctified by the Spirit of God certainely neither our Saviour himselfe nor his holy Apostle would have spoâ—ken so of love as you heare they have done No no the holy Scripture is most plaine in this point that no man hath any true charity in him but he only that is truly regenerate By this we know that we love the children of God saith the Apostle 1 Ioh. 5.2 when we love God and keepe his commandements As if he should say All true love to men proceedeth from the love we beare to God as from the root and fountain This is love saith he 2 Ioh. 6. that we walk after his commandements As if he had said We cannot love our neighbour as we ought unlesse we love him out of conscience towards God and in obedience to his commandement The end of the commandement is love saith the Apostle 1 Tim. 1.5 out of a pure heart and of a good conscience and of faith unfeigned As though he should have said No man can have true love till he have first a pure heart and a good conscience and faith unfeigned I will therfore shew you how true Charity is to be tryed how you may discern and know whether you love your neighbour as you ought to love him and as no man that hath not the Spirit of Christ was ever able to do Try this First By the love thou bearest to all men Secondly By the loue thou bearest to them that have wronged thee and are thine enemies Thirdly By the love thou bearest to them that feare God especially Lecture CXLIII On Psalme 51.7 March 23. 1629. NO man hath true charity in him First that doth not love all men Secondly that doth not love his enemy Thirdly that doth not love such as feare God especially For the first They that have the Spirit of Christ in them do unfeignedly love all men See this plainely in that prayer of the Apostle 1 Thes. 3 12. The Lord make you to increase and abound in love saith he one toward another and towards all men How can this bee will you say Must wee love such as are wicked men Doth not the Holy Ghost make this a speciall note of a lewd and gracelesse man to love them that are wicked They hate the good saith the Prophet Mica 3.2 and love the evill Was not Iehosophat though otherwise so good a man greatly blamed for this Shouldst thou love them saith the Prophet Iehu to him 2 Chron. 19.2 that hate the Lord Therefore is wrath upon thee from before the Lord. Doth not David glory in this as in one principall evidence of the truth of his heart that he did hate wicked men I have hated them saith he Psal. 31.6 that regard lying vanities that is I have hated all idolaters And 139.21 22. he appealeth to the Lord concerning this and glorieth of this even before the Lord Do not I hate them O Lord saith he that hate thee I hate them with a perfect hatred I count them mine enemies I answer That in all these places there is no more meant but this First That wee must hate their sinne and that that is evill in them And that we are bound to hate even in the best men and in those persons whose persons we are most bound to love Ye that love the Lord saith the Psalmist Psalme 97.10 hate that that is evill There is no love of God in that man that hateth not sinne wheresoever hee seeth it even in his owne child in them whom he doth most dearely love Secondly that we must shew our dislike even to the persons also of scaâ—dalous and lewd men For first we may give them no countenance but shew our dislike by shunning all voluntary familiarity and kindnesse unto them while they continue such Have no company with him saith the Apostle 2 Thes. 3.4 that he may be ashamed I have hated the congregation of evill doers saith David Psalme
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 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
himselfe to be for the Gospell and against Popery may give us great hope of the continuance of this blessing and may seeme to free us from feare of any alteration of Religion in our dayes Yet are there three things that make this exhortation every whit as needefull for our times and for us as it was for the people of God in the Apostles dayes First The great danger wee are in that popery may prevaile and steale in upon us and with it a fiery tryall before we be aware not withstanding all that hath beene said of the hopes we have Surely the great increase of Papists that we daily heare of together with the marvellous declining of many declared by the ready receiving of such Doctrines as any seducing Spirit will offer to them may give us just cause of this feare Secondly admit that wee were in no danger at all of a fiery tryall through popery yet are there a number of other new and strange opinions lately sprung up in our Church that do make this exhortation as needfull now as ever it was They are so many that I cannot name them all unto you though I would and they are some of them so fantasticall some so blasphemous and dangerous that I would not offend your Christian eares with rehearsing of them though I could Every yeare almost yeelds us some new conceit in Religion When the servants in the parable of the tares Matth. 13.27 28 spied their Masters field so full of tares they said unto him Sir didst not thou sow good seed in thy field from whence then are these tares They doe not lay the fault upon the seed their Master did sow The Papists and Atheists when they heare either of Heresies that spring in the Church or of hypocrites and scandalous sinners that break out amongst such as professe Religion are apt still to impute all to our Masters seed This comes of following Sermons a goodly Gospell say they this is that brings forth such fruits And the servants of God themselves that know how good the seed was that their Master did sow in this field how sound and pure the Doctrine hath beene which our state and Church hath professed and which hath beene preached in it above 70. yeares without interruption and see what a number of strange opinions are now risen in it are apt to wonder and cry Lord whence come all these tares But marke what answere the Lord of the field gives unto his servants The enemy hath done this saith he Satan the enemy of God and mankinde is the sower of all these tares the authour of all the heresyes and scandalls too that rise in Gods Church And the men that broach these errours how learned or good soever they may seeme to be as Satan himselfe saith the Apostle 2 Cor. 11.14 is of transformed into an Angel of light are set on work by him his agents his seeds-men they are Our Saviour foretelling the destruction of Ierusalem and of the whole state and the judgements whereby God would plague that nation for the contempt of the Gospell and which should bee signes and forerunners of his taking it away from them and bestowing it upon some other nation that would bring forth better fruits of it names this for one Matth. 24.11 Many false Prophets saith he shall arise and shall deceive many Certainly the many sects and errours that arise in our Church as it is to be esteemed a most just judgement of God upon this nation for the contempt of the Gospell so is it a fearefull signe of a more grievous judgement approching and namely of the removing of our candlesticke and taking away the Gospell from us And surely these false teachers increasing as they doe will steale away the truth of Religion from us before we be aware as the Lord speaketh of the false Prophets in Ieremies time Ier. 23.30 unlesse wee stirre up our selves to hold it fast and to cleave so much the more stedfastly unto it because wee see it so many wayes questioned and contradicted by fantasticall spirits Thirdly and lastly The generall decay of the love of Religion in all places and among all sorts of men and the strange increase of irreligiousnesse and profanesse every where will as an epidemicall disease and common contagion infect us all and by little and little steale our hearts away from all care of Religion and respect unto it if we doe not carefully take heed and stirre up our selves to hold fast both the knowledge and practice of the truth which we have received Our long enjoying of the Gospell of Christ together with our long peace and plenty makes us to esteeme lightly and to grow weary of it as Israel of old was of Mannah though it were both the most wholesome and the most delicate foode also that ever man tasted of In which respect the Prophet Psal. 78.25 calls it Angels foode such a foode as if they had needed meate the very Angels might have fed upon Yet grew they so weary of it that they preferred the cucumbers and onyons and garlicke of Aegypt before it Num. 11.5 6. any thing rather then Mannah then that food that came downe from heaven And so doth the Apostle prophesie 2 Tim. 4.4 of a time that should come and we have just cause to judge that this is the very time hee prophesieth of wherein such as had professed the Gospell should turne away their eares from the truth be turned unto fables No doctrine can be so fabulous and fantasticall but men will be ready to turne unto it and to embrace it rather then the present truth as the Apostle calls it 2 Pet. 1.12 Any thing that will oppose and contradict the present truth this Mannah that is before our eyes as the Iewes speake there Num. 11.6 shall be welcome unto them This is not the disposition of a few of here and there one but it is the humour of the very age and time we live in that strongly inclineth unto epicurisme and irreligiousnesse Therefore the Apostle in another prophesie of his 2 Tim. 3.1 wherein he sets downe the generall sinnes of those perilous times that shall come in the last dayes whereinto we are fallen notes this as a chiefe one Verse 5. Having a forme of godlinesse an outward profession of the true Religion but denying the power thereof that the Gospell should have such a commanding power over them as to restraine them from any sinne they were inclined unto especially if it be in fashion this they should not abide this being the generall disease of the time we shal all be in danger to be carryed away with the streame and sway of it if we discerne it not to be a forerunner of the removall of our candlesticke the Gospell and in time take heed and repent and doe our first workes Rev. 2.5 and if the generall inclination unto profanesse that we discerne in all men cause us not to love the truth and cleave to it
so much the more and to take up Davids cry and resolution Psal. 119.126 128. It is time for thee Lord to worke and to shew thy power for the maintaining of thy truth and Gospell for they have made void thy law thy word and truth is of no reckoning and account with men therefore even for this very cause Oh happy man that can say so therefore love I thy Commandements above gold yea above fine gold therefore I esteeme all thy precepts concerning all things to bee right and I hate every false way And now that I have thus shewed you how much need we have of this exhortation to constancy in our Religion I will for the better enforcing of it first give you some motives to perswade and provoke you to it and then shew you the meanes how it may be obtained And the Motives I will give you shall be but two First take heed how you suffer your selves to be corrupted in judgement how you approve in your judgement of any erroneous Doctrine for corruption in judgement is the most dangerous corruption of all others worse then corruption in manners is specially in a man that hath beene formerly inlightned with the knowledge of the truth To allow of any evill we doe in our judgement and to defend it as lawfull is a greater sin and argues a man to be more under the power and dominion of sinne then the committing of sinne doth Therefore the Apostle in the person not of a naturall but of a regenerate man comforts himselfe in this Rom. 7.15 That which I doe I allow not and Verse 16. I consent to the Law that it is good and Verse 25. With my minde I serve the Law of God The Leprosie in the head was of all kinde of Leprosies most dangerous The Priest shall pronounce him utterly uncleane saith the Lord Leviticus 13.44 his plague is in his head As the soule is the excellency of a man so is the spirit and judgement the excellency of the soule and that that God hath set in a man to guide and governe all other the powers and facultyes of it The spirit of man is the candle of the Lord saith Salomon Prov. 20.27 a divine light set in the soule to direct the whole man And if the light that is in thee be darkenesse saith our Saviour Matth. 6.23 if thy minde and judgement be once corrupted how great how dangerous is that darkenesse Take heed therefore saith he Luke 11.35 that the light that is in thee be not darkenesse take heed that thy judgement be not corrupted Most men are of opinion that if a mans life and conversation be honest and good it is no great matter what his opinion in Religion be But they are much deceived An unsound and corrupt judgement in Religion will make a man more odious unto God then many foule corruptions in life and conversation will doe To the unbeleeving saith the Apostle Tit. 1.15 Nothing is pure for even their minde and conscience is defiled Even their minde is defiled saith he The corruption of the minde is the highest degree of corruption that can be Nay it is not only an high degree of corruption to be corrupt in judgement but it is also a grievous punishment of God when a man through want of judgement to discerne betweene truth and falshood shall receive errour and forsake the truth This is said to be the judgement that God did make choice of to punish the Gentiles for their most hainous sins God gave them over saith the Apostle Rom. 1.28 to a reprobate minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a minde void of judgement as your margin well renders it When thou once losest thy judgement that thou canst not discerne betweene truth and errour in the matters of thy faith and salvation know that thou art under a most heavy curse of God Secondly If any of you shall change your judgement in Religion and be apt to embrace errour and forsake the truth you shall thereby declare your selves never to have beene taught of God never to have had any truth of grace or goodnesse in you What will you say is every one that holdeth any errour in Religion utterly void of all grace For answer unto this you must understand that there is great difference in the errours that men hold and in the manner of their holding them also As in the law of God which is the rule of our practice there are some more weighty matters as our Saviour speaketh Matth. 23.23 and some that are lesse weighty So among those truths in Religion that are to be knowne and beleeved there are some that are more fundamentall of more absolute necessity to salvation to be knowne and beleeved then some others are As in the body of man some wounds are mortall Viz. such as touch the braine or heart or other vitall parts some others though they be very deepe and grievous yet are not mortall so it is in the errours of the minde some of them touch the head not holding the head saith the Apostle Col. 2.19 and destroy the faith as he speaketh 2 Tim. 2.18 they overthrow the Doctrine of justification only by faith in Christ which is the very life of a Christians soule but some of them doe not so To answer therefore more distinctly unto the question I say That errours of this latter kinde that doe not touch upon the foundation may doubtlesse be in the man that is in the state of grace He that held himselfe bound in conscience in the Apostles time to observe all those dayes that God in Moses dayes had made holy and to abstaine from all those meates that by that law were made uncleane did out of doubt hold an arrour in Religion and yet the Apostle Rom. 14.1 6. speakes of such a man as of the deare child of God and saith plainly of him Verse 3. That God had received him into favour yea hee shall bee holden up saith he Verse 4. he shall persevere in the state of grace for all the errour that he holds Yea he forbids Gods people that were sounder in judgement than he to despise him or judge him to be void of grace nay he commands them to receive him converse with him think well of him love him notwithstanding this errour of his As every errour of judgement doth not separate a man from Christ so neither should it separate the members of Christ in love and affection one from another When any two of us differ in judgement in any matter of religion whatsoever the one of us certainly must needs be in an errour And he that is in the errour so it be but an errour of this kind may be every whit as holy a man yea and holier too than he that holdeth the truth For the dearest of Gods children in this life may be subject unto such errours The best may say of themselves as the Apostle doth 1 Cor. 13.9 We know but in part
And every man is a lyar saith he Rom. 3.4 the best man is subject to erre and to be deceived in some things We shall never all come to unity of faith unity of judgement in all truths that are to be believed till we come to be perfect men as the Apostle teacheth us Eph. 4.13 While we live here there will be difference of judgement in some things betweene the best of Gods servants And that which the Apostle saith Iam. 3.1 2. My brethren be not many masters let not every one be so apt to censure and judge his brother for every failing and slip in their practice and conversation for in many things we offend all the same may fitly and truly be spoken in this case also My brethren be not many masters let not every one be so apt to censure and judge his brother for every errour that he holds in his judgement for in many things we erre all Yea I say secondly that a man that is in the state of grace may possibly hold for a time even such errours in religion as do trench upon the foundation also very neare For all the elect Apostles did believe that Christ should be a worldly king Mar. 10.37.41 Yea they held this errour even after they had been eye-witnesses both of his passion and resurrection too as is plaine by their question Acts 1.6 And the whole Church of the Galatians did for a time hold an errour in that maine fundamentall article of our religion in the doctrine of our justification For they held that a man could not be justified by faith in Christ onely without the works of the Law as is evident by that paines the Apostle takes to convince them of that errour Gal. 3 4 5 Chapters Though we may therefore judge of such errours as these that they are most odious and damnable and can never speak nor think too hardly of them yet may we not judge every one that holds them to be in a damnable estate neither must their persons be odious unto us so long as they do not trouble the Church nor seek to corrupt others by broaching of them for of such the Apostle hath a bitter speech yet not more bitter than holy and wholsome Gal. 5.12 I would they were even cut off which trouble you Thirdly These errours that are so grosse and dangerous that tend directly to the overthrow of the foundation no man that is in the state of grace can obstinately hold and continue in There be some errours in religion of which it may be said as David speaketh Psal. 119.21 Cursed are they that do erre from thy commandements None but they that are accursed of God and ordained to damnation can fall into them and persist in them If ever thou that hast known and professed the truth shalt turne Papist or Pelagian or Libertine or Antinomian certainly thou never hadst the Spirit of God there was never any true goodnesse or grace in thy heart They that worship the beast that turn Papists are many indeed they may well brag of universality and multitude the Pope could not be Antichrist he could not be that beast spoken on in the Apocalyps if he could not plead this universality for all that dwell upon the earth in a manner shall worship him saith the Holy Ghost Rev. 13.8 But who are they None but they whose names are not written in the booke of life saith the text Fourthly and lastly A wavering mind in religion an aptnesse to forsake the truth and to receive new opinions and errours is a dangerous signe of an heart that never had truth of grace in it The ungodly saith the Prophet Psal. 1.4 are like the chaffe which the wind driveth away To be so light of beliefe that every wind of Doctrine will carrie us away is a signe of an ungodly man of a naughty and unsound heart They that at such a time as there were many Antichrists and false teachers in the Church did receive their errours and were drawne from the truth did thereby make it manifest as the Apostle speaketh 1 Ioh. 2.18 19. that they were never any of Gods elect If they had beene of us saith he Vers. 19. if they had ever beene any of Gods elect they would no doubt have continued with us but they went out that they might be made manifest that all that once joyned with us in the profession of the truth were not of us but that we had some hypocrites among us And so on the other side they that in such a time when there are many heresies and false doctrines broached in the Church and that with great shew of reason and truth and holinesse too shall yet cleave constantly unto the truth are even by this made manifest to have upright hearts to be the elect of God and precious in his sight Thus our Saviour describeth his sheepe his elect Iohn 10.5 a stranger one that teacheth strange and false doctrine they will not follow but will flee from him shun and avoid him as much as they can for they know not the voice of strangers they approve not of they like not the doctrine of false teachers Yea the Lord doth for this very cause permit so many spirits of errour to swarme in his Church as there do at this day that by this meanes of tryall â—e might make it manifest which among all them that have professed his religion are his elect ones and approved of him and which are not There must be heresies among you saith the Apostle 1 Cor. 11.19 that they which are approved aâ—â— allowed of God may be made manifest among you Consider well of these motives and you shall find there is great force in them to perswade you to câ—â—ave resolutely and constantly to the truth you have received and to make you fearfull to decline and fall from it Lecture CXLVII On Psalme 51.7 Sept. 13. 1631. IT followeth now that we proceed unto the meanes that they who desire to be constant in the truth and to keepe themselves from being corrupted in their judgement by any of those erroneous spirits that the Church at this day is so pestered with must use Our standing fast in the faith dependeth chiefly indeed not upon our selves or upon any thing that is in us or upon any thing wee are able to doe but upon the Lord onely and upon these two things that are in him First Vpon that grace and free love of God that mooved him in his eternall counsell to elect and ordaine us unto life And secondly upon that omnipotent power of his whereby onely wee are preserved from falling away There shall arise saith our Saviour Matthew 24.24 false Christs and false Prophets and shall shew great signes and wonders the Priests and Iesuites boast much of miracles you know Their miracles for the most part are palpably detected to the world to be but tricks of legier de-main And if they were not so if they were indeed great signes
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
Psal. 119.127 I love thy commandements saith he above gold yea above fine gold adds presently Ver. 128. Therefore I esteem all thy precepts concerning all things to be right and I hate every false way He that doth not esteeme highly of that that God hath taught us in his Word concerning all things concerning the smallest matters as well as concerning the greatest he that doth not hate every false way every errour in the matters of religion errour about the smallest things as well as errour about the greatest certainly he doth not love and esteem of Gods Word as he ought to do Secondly As a man may make himselfe abominable unto God by transgressing wittingly the least of his commandements Ye shall not make your selves abominable saith the Lord Lev 11.43 with any creeping thing by eating of it he meaneth and what commandement did ever God give that was lesse than those concrning meat and drinke so may a man do by receiving wittingly the least known errour or forsaking wittingly the least known truth See how earnest the Apostle is 2 Thes. 2 1-3 in disswading them from receiving an errour which of all errors that they could receive might seem the least dangerous yea a most wholsome errour that is that the day of Christ was then at hand Yet see I pray you and marke how earnest he is in this matter Now I beseech you brethren by the comming of our Lord Iesus Christ and by our gathering together unto him that yee bee not soone shaken in minde or bee troubled neither by spirit nor by word nor by letter as from us as that the day of Christ is at hand Let no man deceive you by any meanes To receive any thing as a divine truth which God hath not taught us in his Word though it carie never so good a shew of piety and devotion is certainly a very dangerous thing els would not the Apostle have beene so earnest in this case as he was Thirdly and lastly The surest way to keepe our hearts from forsaking and falling from the truth in maine and fundamentall matters is to make conscience of holding fast the truth even in the least matters of cleâ—ving constantly to the least truth that God hath revealed unto us and convinced our consciences in the surest way to keepe our selves from grosse and enormious sinnes is to make conscience of the least thing we know to be a sin This Iob knew well and therefore to preserve himselfe from the odious sin of adultery or fornication he durst not give himselfe liberty to looke or think of that that might provoke him to lust I made a covenant with mine eyes saith he Iob 31.1 why then should I thinke upon a maid David also knew this well and therefore that he might keepe himselfe innocent from the great transgression he was afraid to commit any presumptuous sinne any sinne against his knowledge and conscience yea he was afraid even of his secret faults of such sinnes as he knew he was many wayes guilty of in thought word and deed though he knew them not in particular nor discerned them to be sinnes This is evident by that earnest prayer he makes Psal. 19.12 13. Who can understand his errours cleanse thou me from secret faults keep back thy servant also from presumptuous sinnes let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression And even so it is in this case the surest way to keep our judgements uncorrupted in the matters of greatest moment is to keepe them sound in those matters that are of least weight He that will give liberty to himselfe to reject and forsake the truth in the smallest matters will be in danger to forsake it and fall from it in the greatest matters if hee bee pressed to it Our Saviour speaking of that marvellous blindnesse of minde that by the just judgement of God was come upon the Iewes Matthew 13.14 Hearing they should heare but should not understand and seeing they should see but they should not perceive hee gives this for one reason of it that they had closed their owne eyes first If a man do wilfully refuse to see any truth that God would reveale unto him it is just with God to blind him so that he shall not be able to see or to have any comfortable certainty in any truth of God When the Apostle speakes of his zeale and resolution against such false brethren as taught circumcision to be still necessary even after the abrogation of the ceremoniall law had beene sufficiently published for it was above foureteene yeares after Pauls conversion as you may see Gal. 2.1 We gave no place by subjection to them saith he Ver. 5. no not for one houre If some politicians had been then to confer with him they would have said to him alas Paul why art thou so obstinate and peevish in such a trifle Circumcision is nothing and uncircumcision is nothing as thy selfe hast taught 1 Cor. 7.19 But he gives this reason why he was so resolute in opposing an errour even of that nature that the truth of the gospell saith he might continue with you These errours in smaller matters being received will by little and little deprive us of the truth and sincerity of the Gospell and usher in such errours as are more grosse and fundamentall Let no man say what unlawfulnesse is there in bowing before a crucifix in a decent manner for if we shall comply with Papists in such things it may be just with God to give us over to greater delusions and to apostate quite with them When Ioshuah a little before his death exhorts Israel to cleave constantly to the Lord and to take heed of being drawne by the Canaanites that lived among them unto their idolatry he inforceth his exhortation thus Iosh. 23.12 13. Els saith he if yee doe in any wise goe backe and cleave unto the remnant of these nations know for a certainty that the Lord your God will no more drive out any of these nations from before you but they shall bee snares and traps unto you and scourges in your sides and thornes in your eyes untill you perish from the good land which the Lord your God hath given you If wee shall in any wise goe backe from the truth of God bee it in greater matters or in smaller if wee shall in any wise goe backe and decline to gratifie the Papists and to conforme unto them wee may know for a certainty that God will forsake us and Poperie will prevaile against us So that to conclude this third direction wee must every one doe that for our selves which Epaphras did for the Colossians Colossians 4.12 Wee must labour fervently in our prayers with God that wee may stand perfect and compleat in all the will of God If we be desirous to hold fast our profession we must labour to stand perfect and compleat in all the will of God stand stedfastly in
judgement or practise Give thy strength unto thy servant saith David Psal. 86.16 and 119.117 Hold thou me up and I shall be safe So Cornelius when his mind was much perplexed and troubled with the great difference of opinion and doctrine which he found among the teachers in his time took this course to settle himselfe in the truth hee gave himselfe much to fasting and prayer as you may read Acts 10.30 31. Yea see what confidence and boldnesse they have used in their prayers in this case You heard even now out of Cant. 1.7 how familiarly and boldly the Spouse of Christ finding her selfe to be in danger to be seduced expostulateth with him and teacheth us by her example that we may and should doe so in the like case O thou whom my soule loveth saith she why should I be as one that turneth aside by the flockes of thy companions As if shee had said Why shouldst thou suffer me to be mislead by any false teacher or seducer whatsoever The like familiar expostulation you shall find David using in this case Psalme 56.13 Thou hast delivered my soule from death wilt not thou deliver my feet from falling that I may walke before God in the light of the living As if hee should say Thou hast redeemed me and effectually called mee and justified and sanctified mee in some measure and wilt not thou keepe mee from falling from thy truth into any damnable errour And thus have I finished that which I have to say touching this second fruit and effect whereby a man may know himselfe to have the spirit of Christ that is Constancy in the true religion of Christ. Lecture CL. On Psalme 51.7 Novemb. 15. 1631. IT followeth now that wee proceed to the third principall effect and fruit whereby a man may know that he hath the spirit of Christ. The point then that we have now to handle is this Hee that hath indeed the spirit of Christ in him and is in the state of grace will take to heart the cause of God and of his holy religion nay he cannot choose but doe so I will give you both the explication and the proofe of the point together that is I will both shew you what it is to take to heart the cause of God and religion and also prove that he that hath the spirit of Christ in him cannot choose but doe it And this I will doe first generally and then more particularly And my generall proofes shall be an introduction unto the particulars In my generall proofes I will observe three degrees First then he that hath the spirit of Christ in him cannot choose but love the Lord unfeignedly yea love him above all other things even better then his owne selfe This is made the summe of the first Table of all the duty and worship we owe unto God Mar. 12.30 Thou shalt love the Lord thy God c. If any man come to me saith our Saviour Luk. 14.26 and â—ate not that is love not lesse then me as it is to be interpreted out of Mat. 10.37 his father and mother and wife and children and brethren and sisters yea and his owne life also hee cannot be my Disciple He cannot be in the state of grace he cannot have the spirit of Christ that doth not thus love the Lord. And on the other side he that can find in himselfe that he doth thus love the Lord though he have otherwise many defects in himselfe may be assured that he is in the state of grace that he hath the spirit of Christ in him If any man love God 1 Cor. 8.3 the same is knowne of him hee is approved and beloved of God Therefore when Christ would comfort Peter after his grievous fall he examineth him thrice and by his examining of him so provokes him to examine himselfe about this Ioh. 21.15 Simon sonne of Ionas lovest thou me As if he had said then all is well be of good comfort thou art in a happy state Secondly No man can thus love God but he must needs have the zeale of God in him he cannot but be zealous for God grieved and troubled in himselfe to see God dishonoured When David had said Psal. 119.158 I beheld the transgressours and was grieved because they kept not thy word He gives in the next words the reason of it verse 159. Consider how I love thy precepts Because he loved God and his Word he could not but grieve to see him dishonoured See an example of this in Eliah I have beene very zealous for the Lord of hoasts saith he 1 King 19.10 He was so troubled for the dishonour he saw done to God under the governement of Ahab and Iezabel that it made him weary of his life as you may see verse 4. See it also in David Psal. 69.9 His zeale had even eaten him up he saith and the reproaches of them that reproached thee are fallen upon me as an intollerable burden that I cannot beare See lastly an example of this in Hezekiah and his Nobles 2 King 19.1 4. We read that Hezekiah rent his cloathes and clad himselfe in sackcloth and so did his Princes too they were in great griefe and trouble of mind And what was the cause of it Not the extreame danger they were in of the sword of Sennacherib who had proclaimed warre against them and had already taken all the defensed cities of Iuda Chap. 18.13 and was so potent an enemy that he was able to besiege Ierusalem with an army of above an hundred fourescore and five thousand Chap. 19.35 No no the blasphemy that Rabshakeh had belched out against God and the reproach and dishonour he had cast upon him troubled them more then all the danger they were in In craving the Prophets prayer he mentioneth this more then the other This is a day of trouble and of rebuke and of blasphemy saith he ver 3. and ver 4. It may be the Lord thy God will heare all the words of Rabshakeh whom his master hath sent to reproach the living God And in his prayer unto God verse 16. he complaines most of this Heare the words of Sennacherib who hath sent him to reproach the living God Thirdly and lastly He that hath any true zeale of God in him will shew and expresse it towards his house and worship especially Thus did David shew his zeale for God The zeale of thy house saith hee Psalme 69.9 hath eaten mee up And so did Iehojada 2 Chron. 24.16 the cause of that great honour that was done him after his death is said to be this Because hee had done good in Israel towards God and towards his house hee had restored and established the pure worship of God in Iudah And so did Nehemiah expresse his zeale for God and tooke great comfort in expectation of reward from God for it Remember me saith he Neh. 13.14 ô my God concerning this thing and wipe not out my good deeds that I have done for the house of
was a burden Observe in the Lords speech five things 1. This was one of the greatest sorrowes of Gods people in their captivity that they wanted then their solemne assemblies Though they might have some religious meetings for Gods morall worship yea they had publique fasts then foure times a yeare as appeares Zach. 8.19 yet their assemblies were nothing so solemne so populous as they were wont to be at Ierusalem 2. The Caldeans their enemy were wont to reproach them for this and to say to them to this effect where are your solemne assemblies now as it is said Lam. 1.7 they did mocke at their Sabbaths they joyed to see they could have no such solemne assemblies as they were wont to have as indeed the solemnity and greatnesse of the Church-assemblies hath ever beene a great eye-sore to wicked men 3. It was a burden to Gods people to have this reproach cast upon them they could have twitted them with nothing that would have grieved them more 4. That the Lord saith to his Church of these that were so sorrowfull for the solemne assembly these are of thee these are indeed naturall and kindly children and members of the true Church that do stand thus affected 5. And lastly The promise that the Lord makes to such I will gather them saith the Lord. I will have a speciall respect unto them and though they be thus scattered and dispersed not one of them shall be lost but I will bring them back againe to their own land Thirdly He that hath the spirit of Christ any true love or zeale of God in his heart will joy in the plentifull and free preaching of the Word which is a chiefe part of Gods worship a principall occasion of our most solemne assemblies All that have true hearts to God doe and ought to desire heartily and to pray to God for this When our Saviour had complained Matth. 9.37 that there were so few labourers about Gods harvest he commands his Disciples Verse 38. To pray unto the Lord of the harvest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would cast forth speedily and without delay send forth or by a strong hand as in a case of present necessity thrust forth labourers many labourers labourers indeed he would have them to be not loiterers or such as should doe the worke of the Lord negligently into his harvest Brethren saith the Apostle 2 Thes. 3.1 pray that the word of the Lord may have a free course 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may run freely that preaching of it may not be hindred or interrupted by any meanes And Col. 4.3 Pray for us saith he that God would open to us a doore of utterance that we may have free liberty to preach the Gospell And as all men you see are bound to pray to God for the increase and liberty of faithfull preachers so will every one that truly loves God and hath any zeale for his glory rejoyce greatly in the liberty of the Gospell and when the truth is plentifully preached Wee reade in the reformation that Nehemiah wrought Neh. 12.44 That Iudah rejoyced for the priests and for the Levites that waited that stood saith the originall They joyed in this as in the chiefe part of the reformation of Religion that they had store of faithfull and able Priests and Levites and that they also stood and were setled and established in their places with liberty and maintenance and all good encouragements And the Apostle Paul was so zâ—alous for much preaching and rejoyced so much in the glory he knew redounded to God by it that speaking of some in Rome that preached the truth and sound Doctrine without all truth and soundnesse of heart he saith Phil. 1.18 Nothwithstanding every way whether in pretence or in truth Christ is preached and I therein doe rejoyce and I will rejoyce saith he Surely they were very bad men of whom he saith Verse 15.16 that they preached Christ even of envy and strife even to adde affliction to his bonds to increase his griefe and trouble who was then in bonds and prison for the Gospell How could Paul rejoyce in such mens preaching will you say Certainely he knew that though they were so bad in themselves yet their Doctrine which was both for matter and manner sound might through Gods blessing upon his owne ordinance become effectuall to the conversion and comfort of Gods elect For be you sâ—re of this that if Paul had beene of that minde that he that is a wicked man himselfe cannot by his Ministery be the instrument of the conversion of another he would never have said of such men as these I doe rejoyce that Christ is preached by them yea and I will rejoyce in it On the otherside he that hath any true love or zeale of God in his heart cannot but grieve for the want of preaching that preaching should be hindred that good Preachers and such as God hath made able and willing to doe him and his Church service should have cause to complaine as Paul doth 1 Thes. 2.18 that Satan hinders them No good man will rejoyce in this but grieve and mourne for it It is said of out blessed Saviour Mat. 9.36 that when he saw the multitude to be like sheep without Shepheards that the harvest was great and the labourers so few that there was such want of preachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Holy Ghost his bowels eraned in him with inward griefe and compassion of their misery And which of us should not desire to be affected as our blessed Saviour was When Eliah would give unto the Lord himselfe a reason of that griefe and passion he was in which made him weary of his life he alleadgeth this for one chiefe cause of it and healledgeth it twice in that one Chapter 1 King 19.10.14 They have slaine thy prophets with the sword and it was a death to the good man to thinke of that Fourthly and lastly He that hath the spirit of Christ in him will rejoyce to see the Ministery of the word fruitfull in them that doe enjoy it and powerfull to bring them to the obedience of it when it goeth forth conquering men and to conquer more as it was Revel 6.2 said to doe in the primitive Church in those Apostolicall times This made Paul to rejoyce and praise God for the Thessalonians 1 Thes. 1.5 6. For our Gospell came not to you in word only but in power and in the Holy Ghost and yee became followers of us and of the Lord. This is that that every good heart ought to desire and begge of God not only that the word of the Lord may have a free course but also that it may be glorified as the Apostle speaketh 2 Thes. 3.1 that it may have good successe and prosper in that that God sent it for that is to reforme the hearts and lives of men He that hath any true love or zeale of God in him will rejoyce to see this When the
sent as we read verse 8 9. Levites and Priests throughout all the cities and townes of Iudah to teach the people and as it appeares verse 7. he sent of his chiefe Princes and Nobles with them to countenance them in their work when he had done this I say it is said ver 12. that Iehosaphat waxed great exceedingly he and his kingdome prospered wonderfully by this meanes Consider now from this day saith the Lord Hag. 2.18 19. he had spoken before verse 16 17. of a strange curse had beene upon them while his house and worship had beene neglected consider now from this day even from the day that the foundation of the Lords Temple was laid consider it saith he againe from this day I will blesse you with outward blessings he meanes as appeareth by the former verses Certainely the place where Gods house and worship is erected and maintained shall bee blessed of God with blessings of all sorts It is said of Vzziah the King of Iudah ◠Chro. 26.5 that he sought God that is professed and maintained the true religion of God in the daies of Zechariah who had understanding in the visions of God and as long as he sought the Lord God made him to prosper and yet there was no truth of heart in him at all For it is said verse 4. that he did that which was right in the sight of the Lord according to all that his father Amaziah did and of his father it is said 2 Chron. 25.2 that he did that which was right in the sight of the Lord that is he professed and maintained the true religion of God but not with a perfect heart Let the true religion of God bee professed and maintained in any kingdome though many that professe it have no power of religion in their hearts yet will God make that kingdome to prosper even for that Beleeve it beloved beleeve it true religion never found entertainement any where in any family towne or kingdome but it brought a blessing with it to the place While the Arke of God was in the house of Obed-edom 2 Sam 6.12 God blessed the house of Obed-edom and all that pertained unto him because of the arke of God But what speake I of Obed-edom that was a good man and entertained it with a good heart I will say more then so it will bring temporall blessings upon them that give entertainement unto it though themselves be such as regard it not nor make any reckoning of it The religion and piety of Iacob brought a blessing even into Labans house so sensibly that he could say Gen. 30.27 Tarry with me I pray thee for I have learned by experience that the Lord hath blessed me for thy sake And the religion and piety of Ioseph brought a blessing into Potiphars family for so we read Gen. 39 5. The Lord blessed the Egyptians house for Iosephs sake and the blessing of the Lord was upon all that he had both in the house and in the field On the other side no sinne that a land can bee guilty of wil sooner deprive it of all Gods blessings nor bring all manner of calamities upon it then this neglect of religion will do See a plaine proofe of this 2 Chron. 29.6 9. Where Hezekiah imputeth all the miseries that had come upon the state and kingdome of Iudah unto this though doubtlesse they were guilty of many other grievous sinnes besides this that they had turned away their faces from the habitation of the Lord and had turned their backs they had shewed no respect nor zeale towards the house and worship of God they had shut up the doores of the porch and put out the lamps and had not burnt incense nor offered burnt offerings in the holy place unto the God of Israel therefore the wrath of God was upon Iudah and Ierusalem saith he He saith nothing there of the idolatry and false worship they had set up which doubtlesse was a higher degree of sinne but he speakes only of the neglect of the true worship and want of respect and love unto it even to this sinne he imputeth all the calamities which that state and Church had endured And so doth the Lord by the Prophet Hag. 1.9 and 2.15 17. impute many strange curses that hee had brought upon that people after their returne from the captivity even to the neglect of building his house and setting up of his true worship among them And if the neglect of religion will make a land so lyable to Gods curse what will the setting up of a false religion or the hindring and stopping of the course of the Gospell do Surely this must needs provoke God much more Forbidding us to preach to the Gentiles that they may be saved saith the Apostle 1 Thess. 2.16 to fill up their sinne alway this doth fill up the measure of sinne it is the height and perfection of sinne in any person in any nation to do so So that to conclude this second reason he that desireth the prosperity and wealth of the kingdome that it may be kept free from famine and pestilence and all other calamities will joy to see the pure religion of God to be maintained and countenanced in it to see the sound preaching of the Gospell to abound and become fruitfull and he will grieve to see it otherwise The third and last reason of the point respecteth the Lord himselfe No man can have the spirit of Christ that doth not desire unfeignedly and rejoyce to see Gods honour and glory advanced among men to see his kingdome enlarged to see men live in dutifull obedience unto him This our Saviour teacheth us in the Lords prayer to make our chiefe suit to God whensoever we pray to him Our three first and principall petitions Matth. 6.9 10. Hallowed bee thy name thy kingdome come thy will be done in earth as it is in heaven And he that cannot heartily desire this yea desire it more then any thing els never knew what it is to pray aright never made any prayer that was acceptable unto God in all his life And he that desireth this cannot but rejoyce to see the Gospell soundly and freely and plentifully preached to see Gods pure religion professed and practised For 1 nothing advanceth Gods glory so much as the faithfull preaching of the Gospell doth It is called therefore 2 Cor. 4.2 the Gospell of the glory of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Tim. 1.11 The Gospell of the glory of the blessed God And the faithfull Ministers are called the glory of Christ 2 Cor. 8.23 Christ receiveth not so much glory by any as by them The preaching of the word is the Scepter of Gods kingdome and the meanes wherby he subdueth men and brings them under his obedience This is that rod of Gods strength which he sent out of Zion spoken of Psal. 110.2 whereby he ruleth in the midst of his enemies And it is therefore called the Gospell of the kingdome Mat.
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.
have by nature wit or knowledge or morality all naturall parts whatsoever are tansitory and corruptible but that which the spirit of God worketh in us by the word will last for ever See this proved also Ioh. 15.16 I have chosen you and ordained you that you should goe and bring forth fruit and that your fruit should remaine And least any should say as some doe that though Gods sanctifying grace bee in it selfe incorruptible and immortall for it is called the divine nature 2 Pet. 1.4 yet is it not so in respect of us marke how the holy Ghost telleth us that it is not so onely in it selfe but it is so in respect of us also Whosoever is borne of God saith the Apostle 1 Iohn 3.9 doth not commit sinne that is to say in that manner as hee did before for his seed remaineth in him The seede of God the grace of regeneration doth remaine in every one that is borne of God In which respect also our Saviour saith thus of it Luk. 10.42 Mary hath chosen that good part which shall not be taken away from her Therefore also is this durablenesse and perpetuity made oft in Scripture an essentiall property of true and saving grace Colossians 1.21.23 You hath hee reconciled if yee continue in the faith grounded and setled and bee not moved away from the hope of the Gospell As if hee had said If yee continue not in the faith yee are not in the state of grace yee are not reconciled unto God by the blood of Christ. So saith the Apostle Hebrewes 3.6 Whose house wee are if wee hold fast the confidence and the rejoycing of the hope firme unto the end As though hee should say Hee that doth not continue in the faith to the end is not the house of God the Temple of the holy Ghost has not any saving sanctifying grace in his heart Lastly So speaketh the Apostle 1 Iohn 2.19 If they had beene of us they would no doubt have continued with us but they went out that they might be made manifest that they were not of us As if he should have said No doubt but he that ever was not only in the Church by profession but a living and true member of it rooted in Christ shall continue so to the end and it is as manifest that no Apostate had ever any such truth of grace in him Let us now make some application of this point in two words of exhortation unto you The first thing that I have to exhort you unto is this that seeing true saving grace is proved to be so permanent and durable a thing that you would therefore esteeme of it and prize it accordingly yea seeke it above all other things whatsoever Two other strong motives there be to perswade you to this First By prizing of grace thus and seeking it first and above all other things wee may bee sure not onely to get grace but all other things too so farre as they shall bee good for us Seeke yee first saith our Saviour Matth. 6.33 the kingdome of God and his righteousnesse and all these things shall bee added unto you Whereas by esteeming so highly of earthly things and seeking them above grace we shall be sure to loose grace as is plaine by this that our Saviour mentioning the cause that made Sodom so void of goodnesse and so full of sinne nameth nothing but their eager seeking after worldly things Luke 17.28 and yet can we have no assurance to get those things we so earnestly seeke after For godlinesse and that onely hath the promise both of this life and of that which is to come 1 Tim. 4.8 Secondly If we have grace it will make all other things comfortable unto us where as without it all other things though we have never such store of them can do us no good Better is a little with the feare of the Lord then great treasure and trouble therewith Pro. 19.16 But secondly The motive that the Doctrine wee have now heard yeeldeth us is most forcible That whereas all other things riches and pleasure and credit are transitory they doe not onely end with this life which none of us can tell how short it will bee but even while wee live here wee may loose them wee know not how soone in which respect the Apostle calleth them uncertaine riches 1 Tim. 6 17. Grace is durable substance as the Holy Ghost calleth it Pro. 8. â—8 Hee that once hath it all the power and cunning of the divell shall never be able to spoile him of it The gates of hell saith our Saviour Matth. 16.18 shall not prevaile against it And this is the motive that our Saviour himselfe useth to perswade us to seeke for grace Iohn 6.27 Labour not for the meate which perisheth but for that meate which endureth unto everlasting life The third and last thing that I have to exhort you unto is this that seeing true grace is permanent that therefore we would labour to approve to our owne hearts the truth of that grace that is in us by our perseverance in the estate of grace and our care to hold out unto the end That which ye have already saith our Saviour Rev. 2.25 hold fast till I come This was Davids care Psal. 119.112 I have enclined my heart to performe thy statutes alway even unto the end And Psal. 104.33 I will sing unto the Lord as long as I live I will sing praise to my God while I have my being And this was all Pauls care Act. 20.24 that he might finish his course with joy that he might hold out to the end This exhortation he giveth to the Corinthians 1 Cor. 10.12 He that thinketh he standeth let him take heed lest he fall And to the Romanes 11.20 Thou standest by faith be not high-minded but feare If any man shall object This is contrary to that that you have taught for if saving grace be so permanent and of a lasting nature what need men take any thought for holding out unto the end I answer First Though the seed of Gods grace bee incorruptible yet a Christian may loose the sense of grace and the vigour and operation of grace In these respects the spirit may be quenched 1 Thess. 5.19 And as fire may be quenched 1 by casting water upon it or 2 by whaming any thing upon it to smother it or 3 by with-holding fewell from it or 4 by neglecting to blow it when it is but a little kindled So may the spirit in respect of the lively sense and vigour and operation of it be quenched 1 either by giving our selves liberty to sinne against our conscience as in Davids case 2 or by resisting and smothering the good motions of it as Stephen chargeth the Iewes to have done Acts 7.51 3 or by despising the meanes of grace 1 Thess. 5.20 4 or by neglecting to stirre up and exercise the graces of it in our selves which the Apostle chargeth Timothy to doe 2
saith the Prophet Habacuk 2.4 It is not our feeling but our faith that wee must live by Take two examples to perswade and encourage thee to this The one in David the other in Abraham What time I am afraid saith David Psalme 56.3.4 whensoever I am most disquieted with doubts and feares in my selfe I will trust in thee How could he doe so will you say That hee will tell you in the next words In God saith hee I will praise his word In God have I put my trust As if he had said What cause of feare soever I find in my selfe yet I thanke God I have the word and promise of God that hee will bee mercifull to mee and that I will trust unto Our other example is in Abraham recorded by the Apostle Romanes 4.19 10.21 Hee beleeved that hee should have a sonne by Sarah in whose seed himselfe and all the nations of the earth should be blessed though hee saw and â—elt in himselfe great cause to doubt that this could never possibly bee For his body was now dead that is the strength and vigour of it was quite gone and so was Saraâ—s too How could hee then beleeve this Why hee had Gods word and promise for it and that though it were contrary to his sense and reason he gave credit and trusted to He staggered not at the promise of God through unbeleefe saith the Apostle being fully perswaded that what hee had promised hee was able also to performe And in thus doing the Apostle saith hee gave glory to God By how much the more matter of doubting and feare and despaire wee feele in our selves by so much the more glory wee give unto God when notwithstanding this wee can give credite unto and rest upon the word and promise of God O but you will say Abraham was strong in saith he staggered not through unbeliefe as the Apostle saith of him there No marvell though his faith were imputed to him for righteousnesse though it justified him in Gods sight What speake you of his example to such a one as I am that am so weake in faith and am ever staggering through unbeliefe can such a faith as mine is justifie me in Gods sight and make Christ and all his merits mine I answer yes the weakest faith will do it if thou can receive Christ rest upon him even with the weakest faith it will serve thy turne The weake faith of the poore man that came to Christ for his child that was possessed Mar. 9.24 though he staggered much through unbeleefe which made him cry with teares Lord I beleeve helpe mine unbeliefe yet this weake faith of his served his turne and obtained mercy from Christ. Take heed thou thinke not that it is the strength of thy faith that justifieth thee no no It is Christ and his perfect righteousnesse which thy faith receiveth and resteth upon that doth it He that hath the feeblest and weakest hand may receive an almes and apply a soveraigne plaister to his wound as well as he that hath the strongest and receive as much good by it too Thy blessed Saviour that gave that charge concerning such as thou art Matth. 18.10 Take heed that ye despise not one of these little ones will not despise or reject thee for the weaknesse of thy faith which thou mournest for and strivest to amend but will have tender respect to thee in it A bruised reed saith the Evangelist Mat. 12.20 shall he not breake and smoaking slax shall he not quench This is a comfortable speech indeed will you say for them that can beleeve and trust in Christ though but with a weake faith But alas I find my selfe to be â—ouâ—worthy a wreth so oppressed many times with the sense of my unworthinesse that I cannot beleeve I cannot rest upon Christ nor hope and look for mercy through him When thou art so yet lift up thy heart to God crave helpe of him in this case beg of him that he would make thee able to go to Christ and to rest upon him Do as David did When my heart is overwhelmed saith he Psal. 61.2 lead mee to the rocke that is higher then I. And what was that rocke I pray you Surely the Lord Iesus of whom himselfe saith Matth. 16.18 Vpon this rock will I build my Church and the gates of hell shall not prevaile against it Was the rock that David desired God to lead him unto when thy heart is overwhelmed with feares and doubts and thou canst get no sensible assurance of Gods favour nor comfort in thy selfe nor hast power to goe unto Christ pray thou likewise to God with David that he would lead thee to this rocke that he would make thee able to stay and rest thy selfe upon Christ and then the gates of hell all the subtiltie and power of the divell shall never be able to prevaile against thee This is all true indeed If I could pray I were happy when I find my selfe able to pray then am I safe but alas my heart is so overwhelmed many times that I cannot pray To this I answer First That it may well bee so with thee for so it hath beene with many a good servant of God Thus David complained Psalme 77.4 I am so troubled that I cannot speake Thus good Hezekiah said of himselfe Esa. 38.14 Like a craâ—e or a swallow so did I chatter I did mourne as a dove And the Apostle telleth us Romanes 8.26 it is thus oft with Gods people in extreame affliction Wee know not hee putteth himselfe in the number what wee should pray for as wee ought But then I say secondly When thou findest thy selfe thus unable to pray yet doe what thou canst pray as well as thou canst chatter unto God as Hezekiah did sigh and grone unto God as the Apostle there saith the faithfull oft doe they pray with gronings which they cannot utter and even this will prevaile with God as much as any prayer which with the greatest liberty and freedome of spirit thou ever madest unto him in all thy life David found it to be so for hee saith Psalme 77.1 the Lord gave eare unto him even when he cryed to him in such a troubled manner And Hezekiah found it to be so for he saith that after that chattering prayer of his hee found abundance of comfort Thou hast saith hee Esa. 38.17 in love to my soule delivered it from the pit of corruption for thou hast cast all my sinnes behind thy backe And the Apostle giveth us this reason why it must needs be so Romanes 8.27 Hee that searcheth the hearts saith hee knoweth what is the mind of the spirit because hee maketh intercession for the Saints acrording to the will of God As if hee should say Those prayers that are made with sighs and grones which wee cannot utter proceed from Gods spirit as well as any other that ever wee made and the Lord that searcheth the heart knoweth the meaning of his