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.
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.
them that blame professors for their scrupulousnesse in indifferent and lawfull things 1 Oâ—e may see that to bee a sin which another more godly or learned then he cannot see neither should we judge one another for difference in judgement 2 Some good men may be more scrupulous then they ought to be and yet not to be despised 3 No cause we should judge one another for using or not using our liberty in indifferent things p. 715. Though we may hate the sins of professors yet its a dangerous thing to hate them for the goodnesse they professe Many hate professors not for their faults but for their goodnesse and three notes to discerne that by p. 716 717. Lect 138. The state of every hypocrite is most wofull and dangerous neither can he have any sound peace or comfort p. 718. Though in some respects the open profane sinner bee in worse case then he both in this life and in that to come Ibid. yet is the hypocrite also and every thing he does most odious unto God yea in some other respects his case is more wofull both in this life and in that to come then the open profane mans p. 719. It s a good signe in a Christian to doubt and suspect himselfe of hypocrisie Ibid. 1 He that lives in grosse sins and yet maketh a good profession is a grosse and palpable hypocrite p. 720. 2 Much more hee that maketh a good profession for this end chiefly that he may thereby the better hide and cloake his foule sins p 721. 3 He is also an hypocrite that maketh never so good a shew of godlinesse if he deny the power of it if hee obey not and practise what he heares Many of the best professors faile much in this p. 722. Even to our ministery so farre forth as we teach nothing but by good warrant of the Word obedience is due as well as to the ministery of the Prophets and Apostles p. 723 724. Lect. 139. He that lives in any one sinne though hee forsaketh all the rest and whose obedience is not universall is no better then an hypocrite p. 724. Sacriledge is a great sin Ibid. The care to keepe our selves unspotted of every sin is a sure signe of an upright heart p. 726. No hypocrite doth any thing with a good heart but upon some by respect or other p. 727. The true Christian even the poorest and weakest of them doth whatsoever he doth unto the Lord as a service to him his maine intent is to please and approve himselfe to him p. 728. Though he may have some respect to himselfe also in it Ibid. None can please God in any thing he doth unlesse he do it out of love to God neither can any love the Lord aright till hee know Christ is his p. 729. The goodnesse that is in the regenerate doth surpasse that that is in any morall man or hypocrite in three respect Ibid p. 730. Yet can no man have any true comfort in it till he know himselfe to be in Christ p. 730. Lect. 140. No man can be sanctified till he be justified p. 730. The only sure way to get strength against any corruption and obtaine any saving grace is first to get assurance by faith that our sins are pardoned and we reconciled to God in Christ Ibid. 1 faith is th' only inward instrument whereby the Spirit of God sanctifieth the heart p. 731. and th' outward instrument whereby the Spirit worketh sanctification in the heart of man is the preaching not of the law but of the Gospell p. 732. Th' only meanes to worke true mortification of sin is a justifying faith Ibid. Great is the force of faith to subdue and mortifie 1 covetousnesse 2 maliciousnesse 3 slâ—vish feare and 4 hardnesse of heart p. 733 736. Lect. 141. When a man is once by faith assured of Gods love then will he be renewed and become fruitfull in holinesse and righteousnesse and never till then p 737. For 1 faith receiveth Christ and maketh him our owne and they that have Christ must needs have his sanctifying Spirit also 2 Faith exerciseth it selfe in the meditation of Gods love to us in Christ and in apprehending the promises whereby God hath bound himselfe to give us sanctifying grace p. 738 739. Faith is the roâ—te and cause of all true 1 repentance 2 feare of God 3 obedience 4 love to God p. 740 742. It only enables a man 1 to heare well p. 742. 2 to pray well p. 743. Lect. 142. Necessary we should have signes given us in the Word whereby they to whom Christ merits belong may be knowne for many are apt to think they have title to him that have not yea a chiefe thing that keepes many from hungring after Christ is this conceit that he dyed for all men and therefore they shall have benefit by him p. 744. But this is a dangerous delusion for all shall not have benefit by him but few in comparison viz. 1. onely the true Church of Christ and that is but a very little flocke 2 Not all that live within the Church and professe the true religion but a few even of them Ibid. 3 Many that professe the true religion are so far from receiving benefit as they receive much hurt by him p. 745. The reason why so few shall have benefit by Christ is because how sufficient soever Christs death was to save all mankinde yet true beleevers onely shall receive benefit by it all men have not faith but a few onely Ibid. 1 al men by nature unable to beleeve 2 Some for their sins are smitten with a supernaturall inability to beleeve p. 746. It stands us therefore upon to know whether our selves are of that small number Ibid. Christ hath set a marke on his sheepe viz. his holy Spirit whereby themselves may know they are his p. 747. By certaine fruits and effects of the Spirit the faithfull may certainely know they have the spirit of Christ Ibid. Specially if they can finde in themselves true charity Ibid. 748. Lect. 143. Wee must love the persons of all men and expresse it in nine duties p. 748 751. We may pray for the worst even for Idolaters p. 751. We must love our enemies and expresse it in eight duties p. 752 753. This he that hath the Spirit of Christ is able to do Evangelically and that appeares in five things p. 754. We must beare a speciall love to all that feare God though they differ from us in judgement and practise about things indifferent p. 754 766. Lect. 144. He that hath the Spirit of Christ will bee constant in the religion of Christ p. 766. Yet is not all constancy in religion but constancy in the true religion a signe of the Spirit p. 767 True religion is that that 's grounded onely upon the Word Ibid. Every necessary truth in religion is so plainely set downe in the Word as the simplest Christian may clearely understand it p. 768. The testimony God
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
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
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
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
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
driveth him to despaire in himselfe and to seeke helpe in Christ Yet in the Gospell Christ requireth nothing of the faithfull that is impossible for them to do His yoke is easie and his burden light as he saith Mat. 11.30 Secondly The faithfull may be in this life certaine of their salvation They may be sure of their justification Surely shall one say it is the promise made to the faithfull that should live in the daies of the Gospell Esa. 45.24 in the Lord have I righteousnesse They may be sure of their adoption Doubtlesse thou art our father say the faithfull Esa. 63.16 though Abraham be ignorant of us They may be sure of their perseverance in Gods favour unto the end Surely saith David Psal. 23.6 goodnesse and mercy shall follow me all the daies of my life They may be sure that after this life they shall inherit eternall glory We know saith Paul 2 Cor. 5.1 not speaking in his own person but in the person of all the faithfull that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens And we know saith Iohn 1 Ioh. 3.14 we are translated from death to life How knew he that By revelation No but by such an evidence as is common to all the faithfull Because we love the brethren saith he Now there could be no such assurance of their salvation in any of the faithfull if they knew not undoubtedly that their hearts were upright that they have truth of grace in them How could any conclude thus to the comfort of his soule I know I am translated from death to life because I love the brethren if he could not certainely know that he doth love the brethren and that in truth and sincerity and not in shew onely Hereby we know saith he 1 Ioh. 4.13 that we dwell in him and he in us because he hath given us of his spirit The spirit of sanctification and the truth of grace wrought in us thereby is the only thing that can assure us that we have any communion with God or are in his favour Thirdly and lastly That it is possible for us to know certainly that our hearts are upright is evident by the experience of Gods faithfull servants whose examples are recorded in the word for our comfort and incouragement We have a proverbiall speech probatum est Iob knew that his heart was upright or he would not have said as he did Iob 27.5 God forbid that I should justifie you till I die I will not remove mine integrity from me As if he should say I will die rather then beleeve you that would perswade me I am an hypocrite And 12.4 The just upright man is laughed to scorne And 16.17 19. There is not any injustice in my hands also my prayer is pure O earth cover thou not my bloud and let my cry have no place Also now behold my witnesse is in heaven and my record is on high Yea the poore soule had then beene in a most wofull case if he had not beene so certaine of the uprightnesse of his heart as that all those learned and worthy men could not make him to doubt of it David likewise was certaine of the uprightnesse of his heart or he durst never have said as he did Psal. 26.1 2. Iudge me O Lord for I have walked in mine integrity examine me ô Lord and prove me try my reines and my heart Hezekiah even in the time of his great affliction knew assuredly and was able to call God for a witnesse to his conscience Esa. 38.3 that he had walked before God in truth and with a perfect heart Yea Peter even then when he was so exceedingly dejected in himselfe for his fearefull fall knew so assuredly that his heart was upright that he did unfeignedly love Christ above all things in the world as that he durst confidently avouch it unto Christ himselfe and was grieved that Christ should question that the third time Lord saith he Iohn 21.17 thou knowest all things thou knowest that I love thee And to conclude the Apostle Iohn speaking in the name not of himselfe onely or of some rare and extraordinary persons saith 1 Iohn 5.19 We know that we are of God that is borne of God truly regenerate as appeareth by the former verse Thus you see there is no such impossibility no such difficulty in the matter but we may know and be certaine whether our hearts be upright or no. True it is the best Christian that is may be at some times doubtfull and uncertaine in this point unable to discerne that there is truth of grace in him If he could rightly examine his owne heart and waies he might find it out But he is not at all times in case to examine himselfe thus The best are subject 1 to spirituall desertion sometimes through their owne sloth and negligence as the Church was Cant. 3.1 and 5.6 2 To such tentations and sorrowes as doe even overwhelme their spirits Psal. 142.3 In such a case it is good 1 to call to mind the times that are past and the evidence thou hast formerly had of the uprightnesse of thy heart Psal. 77.5 6. 2 Even then cast not away thy confidence but having lost thine evidence seek and sue and cry to God for a new copy of it as David did even in that case Psal. 77. ◠3 Vse the helpe of some faithfull and experienced Christian who in this case may be better able to judge of thee then thou art thy selfe And that is the second Motive that may perswade us to examine our selves diligently in this point The third and last is taken from the benefit and comfort we shall receive in this when by diligent triall and examination of our selves wee can find that there is truth of grace in us that our hearts are sound and upright with God O the comfort that this will yeeld us will abundantly recompence all the paines wee can take about it This will appeare to be so in two points First This will make every duty every service we doe to God sweet and comfortable to us when we can know we have performed it in truth and uprightnesse of heart This motive the Apostle giveth us Gal. 6 4. Let every man prove his owne worke and then shall he have rejoycing in himselfe alone and not in another When the people in Davids time contributed largely towards the building of the Temple it is said they rejoyced and found great comfort and the reason is given 1 Chron. 19 9. because they did it with a perfect and upright heart So when all Iudah in Asa his time renewed their covenant and bound themselves by solemne oath to cleave unto the Lord and to the purity of his religion and worship it is said 2 Chron 15.15 they rejoyced at the oath and the reason is given because they had sworne with all their heart So Paul professeth of
art Iohn 5.42 But I know you that ye have not the love of God in you 1. If thou be a profane person and goest on in a course of sinne thou canst not leave thy drinking nor thy swearing nor thy whoring then the Holy Ghost pronounceth of thee that thou lovest not God thou hatest him and art an enemy unto him Psal. 68.21 God shall wound the head of his enemies hath God any enemies So it appeareth Why who are they That he telleth you in the next words and the hairy scalpe of such a one as goeth on still in his trespasses 2. If thou be a superstitious person and such a one as dotest upon any will worship that is of thine owne or of any other mans devising whatsoever thou thinkest of thy selfe then the Holy Ghost pronounceth of thee that thou lovest not God but thou hatest him in thy heart For so the Lord speaketh of the transgressours of the second commandement Exod. 20.5 Visiting the iniquity of the fathers upon the children to the third and fourth generation of them that hate me 3. Nay if thou be but a meere naturall man unregenerated unconverted there is no love of God in thee but thou hatest him in thy heart For so saith our Saviour Iohn 15.18 of the whole world of all men in their naturall estate Yee know that the world hated me before it hated you And verse 23. He that hateth me hateth my father also Neither is this the state of the reprobate in the world onely but even of Gods elect also while they are of the world before they be regenerated they cannot love the Lord but hate him in their hearts This is plaine by that promise God maketh to his elect Deut. 30.6 The Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thy heart Till God circumcise our hearts and take away the hard fore-skin that is upon them we can never love the Lord with all our heart that is unfeignedly And the Apostle speaking to the elect Colosians putteth them in mind of this Col. 1.21 You were sometimes alienated and enemies in your mindes As if he had said you were not onely void of the love of God but you were quite alienated from him and enemies in your mind you hated him in your hearts Six evident demonstrations there be that may convince every naturall man that there is no true love of God in his heart First He loveth not God because he loveth other things more then God For so speaketh the spirit of God expressely 1 Iohn 2.15 If any man love the world the love of the father is not in him Secondly He loveth not God because he doth not desire to enjoy him to be where he is to have any communion with him neither in heaven nor in the assembly of his Saints and use of his ordinances For this hath beene the voice of such as have loved God 2 Cor. 5.8 We are willing rather to be absent from the body and to be present with the Lord. And Psal. 42.1 2. As the hart panteth after the water brookes so panteth my soule after thee ô God my soule thirsteth for God for the living God when shall I come and appeare before God And 26.8 Lord I have loved the habitation of thy houses and the place where thine honour dwelleth And can he then have any love to God that cannot abide to thinke of death that if he might have his will would never go to God Can he have any love to God that careth not how seldome he commeth to Gods Sanctuary where of all places in the world the Lord sheweth himselfe to be present with his people in the most gracious and comfortable manner Thirdly He loveth not God because hee hath no delight to doe that that might please him nor feareth to doe that that he knoweth will offend and displease and dishonour him The carnall mind is enmity against God saith the Apostle Rom. 8.7 For it is not subject to the law of God neither indeed can be He that hath my commandements and keepeth them saith our Saviour Ioh. 14.21 is he that loveth me and none but he Fourthly He loveth not God because when he knoweth he hath offended him and lost his favour hee is not troubled with it nor seeketh in any good earnest to be reconciled to him againe I love them that love me saith the Lord Pro. 8.17 But how shall that be knowne That he telleth you in the next words and those that seeke me early shall find me As if he had said Those that love me will seeke peace with me when they have offended me yea they will doe it early they cannot rest they cannot sleepe till they have made their peace with me and thus will I shew my love to them againe I will be found of them I will be easie to be intreated by them Fiftly They love not God because they love not them that feare God Every one that loveth him that begat saith the Apostle 1 John 5.1 loveth him also that is begotten of him Nay there is a certaine signe they hate God because they beare a mortall hatred to all such as in whom they see any life or power of religion for that cause onely because they beare the image of God they reproach them nickname them slander them use them with all the despite they can He that is upright in the way is an abomination to the wicked saith Solomon Pro. 29.27 Like the Leopard and Tiger of whom we read that they doe so hate man that they will expresse their hatred to the very picture of a man wheresoever they see it Sixtly and lastly They love not God because they have no assurance of his love to them in Christ and of the forgivenesse of their sinnes We love him saith the Apostle 1 Iohn 4.19 because he loved us first And it is no more possible there should be any true love in the heart of man towards God till then then it is possible there should bee heate in the pavement before the sunne in his strength have showne upon it Now then to conclude this first part of my application let no man bee too confident that he loveth the Lord but let every one examine himselfe by these sixe arguments and if thou find by them as I dare say many of you may that there is no love of God in thee but that thou bearest in thy breast such a canckered and malicious heart against God 1 Bewaile thine estate 2 Thinke not so well of thy selfe as thou hast done but loath and abhorre thy selfe for it 3 Admire the patience and goodnesse of God towards thee 4 Let this drive thee to Christ who is our onely peace as the Apostle calleth him Ephes. 2.14 and who by his crosse hath slaine the enmity that was betweene God and us as hee saith verse 16. 5 Let This patience and bountifullnesse of his move thee to turne to
that is meat and drinke and clothes doe the Gentiles that are borne to no better hope seeke that is onely or chiefely but seeke ye first the kingdome of God and his righteousnesse And certainely if wee bee borne of God wee shall not bee so base minded as other men are but find in our selves such high and generous spirits as nothing but the reward of the inheritance as the Apostle calleth it Colos. 3.24 nothing but the kingdome of heaven will content us And thus are all they that shall bee saved described Rom. 2.7 They seeke for glory and honour and immortality And this is that Holy ambition that I desire to stirre up in my selfe and in every one of you that wee would strive to bring our hearts to this that wee may bee able to say life is sweete and a good blessing of God and so is health and so is peace and so is a plentifull estate and so is credite and so is mirth but all these things are nothing unto mee without the assurance of Gods speciall love unto mee in Christ. Rejoyce not in this that the spirits are subject unto you saith our Saviour to his Disciples Luke 10.20 and yet that was a great and a rare gift of God but rather rejoyce because your names are written in heaven That even as Absalom 2 Sam. 14.32 thought it nothing to bee restored from his banishment and to bee admitted to live in Ierusalem unlesse hee might see the Kings face so should we esteeme all other comforts and contentments whatsoever as nothing unlesse wee may see the light of Gods countenance see him looke cheerefully upon us and shew himselfe to bee reconciled unto us This is that that David preferred before all the World Psalm 4.6 Many say who will shew us any good who will shew us how wee may get wealth and credite and pleasure and such things but As if hee should say but I am not of their mind Lord lift up the light of thy countenance upon us upon mee and upon thy people this is all in all unto mee This this is that I desire to perswade you unto to get assurance that God loveth you with this speciall love Get assurance of it I say unto your selves Make your casting and election sure saith the Apostle 2 Peter 1.10 Content not your selves with an uncertaine hope in this case but seeke to bee sure of this Yea hee that is most sure of this let him seeke to bee more sure still as the Church doth Canticles 1.2 Let him kisse mee with the kisses of his mouth as if shee had sayd Let him still give mee more evidences of his love for thy love is better then wine Now for the better enforcing of this exhortation 1. I will give you some motives that may provoke you to seeke this assurance of the speciall love of God 2. I will shew you the meanes how you may attaine unto it Wee have all need of motives yea of strong motives to perswade us a strange thing to consider of to seeke Gods favour to seeke assurance that hee loveth us For 1. The most men are like the prodigall of whom wee read Luke 15.16 17. who so long as hee could have enough to fill his belly though it were but the huskes that the swine fed on never thought of his father nor sought for his favour And like profane Esau that despised his birthright Genesis 25.34 If God will but love them so farre as to let them live in wealth and peace and credit and mirth heere his speciall love that reacheth to the forgivenesse of their sinnes and life everlasting they care not for they seeke not after 2. Many that are possessed with the spirit of bondage and often vexed with terrible doubts and feares about this matter yet never seeke for this certainty 3. Many that thinke they have faith content themselves with an uncertaine opinion and wavering hope of Gods favour and never seeke to make this certaine unto themselves Hearken therefore unto sixe Motives I will give you out of Gods word to stirre you up to this First This love of God is an everlasting love I have loved thee saith God to his people to his elect in Christ Ier. 31.3 with an everlasting love And of Christs love the Evangelist saith Ioh. 13.1 Having loved his owne that is such as his father gave him such as beleeved in him unto the end he loved them I am perswaded saith the Apostle Rom. 8.38 39. that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. Then get once the assurance of this love of God in Christ and thou maist bee certaine thou shalt never loose it Thy assurance of it I grant thou mayest loose for a time through thy owne folly but this love of God canst thou never loose if ever thou hadst it The Moone is subject to change and so are all things that are under it but the Sunne though through the interposition of somewhat betweene it and us it doe not alwayes shine upon us yet doth it never change So though our sinnes may raise up a thicke cloud as the Prophet speaketh Esay 44 22. betweene the Lord and us that keepeth the light of his countenance from shining upon us yet is there in this father of lights as the Apostle saith Iames 1.17 no variablenesse at all nor so much as a shadow of turning or changing his affection towards us This is a love therefore worth the having worth the seeking even the seeking to bee sure of it This property of Gods love hath made Gods people highly to esteeme of it O give thanks to the Lord saith David Psalm 118.1 for he is good because his mercy endureth for ever Yea see how the Prophet followeth this and insisteth upon it verse 2.4 This speciall love of God to us in Christ is called Esa. 55.3 The sure mercies of David All the other mercies of God and fruits of his love without Christ which yet men so much dote upon are transitory and such as wee can have no certainty of these only are sure mercies this only is an everlasting and unchangeable love Secondly This would free the heart from those feares that doe so vex and torment us if wee were once sure of this speciall love of God to us That even as when Christ was come into the ship where his Disciples were Marke 6 5â— the wind ceased presently and there was a â—alme so will it bee with thy heart get Christ once into it and it will bee quiet So David professeth that when he had seene the light of Gods countenance and rejoyced in it Psalme 4 8. I will both lay mee downe in peace and sleepe saith he And indeed what need wee to feare if wee have Gods favour If God bee for
us saith Paul Rom. 8.31 who can bee against us To hurt us hee meaneth The Lord is my light and my salvation saith David Psalme 27.1 whom shall I feare And 49.5 Wherefore should I feare in the dayes of evill when the iniquitie of my heeles shall compasse mee about Why David what maketh thee so secure in the midst of danger Hee telleth you verse 15. God will redeeme my soule from the power of the grave for hee shall receive mee On the other side hee that doubteth of Gods love to him in Christ must needes bee vexed with continuall feares feare of death and feare of troubles It is Christ only saith the Apostle Heb. 2.15 that delivereth them who through the feare of death were all their life time subject to bondage Thirdly This bringeth with it unto us all good things Seeke ye first the kingdome of God and his righteousnesse saith our Saviour Matth. 6.33 As if he had said Make your salvation sure make this sure unto your selves that God is reconciled unto you that you are in his favour and all these things shall be added unto you O that men could beleeve Christ in this that this is the best way to be certaine of all earthly comforts so farre as they shall bee good for us He that spared not his own son saith the Apostle Rom. 8.32 but delivered him up for us all how shall he not with him also freely give us all things Yea this sweetneth all Gods blessings to us and giveth a pleasant relish unto them when we can tast in them Gods love unto us in Christ. When Iob speaketh Iob 29.1 7. of the comfort he tooke in all Gods blessings in the time of his prosperity in his children and riches in that honour and esteeme God gave him among all men he giveth this for the reason of it verse 3. His candle his light the comfortable assurance of his savour shined upon my head Yea this will not onely susteine and keepe us from fainting in times of common trouble and calamity as Iob saith there Iob 29.3 By his light I walked through darknesse While the light of his countenance shined upon me I could walke cheerefully in the darkest and saddest times But it will also sweeten the bitterest afflictions that can befall our selves in particular when we know they are but the chastisements of our father that loveth us dearely though hee thus correct us The cup which my father hath given me saith our Saviour Iohn 18.11 shall I not drinke it All hope of deliverance and comfort in danger and distresse groweth from the assurance of Gods favour Vpon this David grounded his hope Psal. 42.5 Why art thou cast downe ô my soule c. Hope thou in God for I shall yet praise him for the helpe of his countenance To this he ascribeth all the deliverances the Church had received from the Lords right hand Psalme 44.3 They got not the land in possession by their owne sword neither did their own arme save them but thy right hand and thine arme and the light of thy countenance because thou hadst a favour unto them The sting of death saith the Apostle 1 Cor. 15.56 and if of death then of all other afflictions sure is sin and if the sting of them be once gone certainely there can be no deadly paine in them And thus Christ comforteth a poore man that was sicke of a dead palsy a disease that dulleth the spirits and maketh the heart as heavie as any disease can Matth. 9.2 Sonne be of good cheere thy sinnes be forgiven thee On the other side he that doubteth of Gods love to him in Christ what comfort can hee have in life or in death in prosperity or in adversity specially if God shall be pleased to awaken his conscience What sweetnesse can a man find in all his wealth or pleasure or good cheere when it hath this bitter tang and loose with it that his heart shall say to him I may be a vessell of wrath for all that Alas Cain had as much as all this commeth to and Esau and Dives who are all now firebrands in hell Must not the joy that all such men seeme to take in their prosperity be such as the Apostle speaketh of 2 Cor. 5.12 in the face onely and not in the heart And if this be their condition in their greatest prosperity then what comfort can they have in their affliction and in their death thinke you What is the hope of the hypocrite saith Iob 27.8 though he hath gained when God taketh away his soule Fourthly If we were once assured of Gods speciall love to us in Christ this would make us yeeld obedience unto God and do his service not grudgingly or as of necessity but as out of love and willingly and cheerefully For a good man a bountifull a kind man saith the Apostle Rom. 5.7 some will even dare to die And if the goodnesse and bounty of a man have such force with us that we thinke we can never do too much for him will not the assurance of this marvellous bounty and goodnesse of God to us in Christ make us to say with David Psal. 116.12 What shall I render unto the Lord for all his benefits towards me what might I doe to please and honour him that hath so dearely loved me This will make us pray with boldnesse and zeale O God thou art my God saith David Psal. 63.1 early will I seeke thee When our Saviour taught his Disciples and in them us all to pray Matth. 6.9 he biddeth us begin thus Our father which art in heaven Till our hearts doe thus conceive of God that he is our father that he loveth us with a fatherly love we can never pray aright We may say a prayer and that is all that the most of us doe but we can never pray with our hearts till then Therefore also the Apostle teacheth us Rom. 8.15 16. that the spirit that maketh us able to cry in our prayers unto God that is to pray fervently and earnestly is the spirit of adoption that spirit which witnesseth with our spirits that wee are the sonnes and daughters of God that assureth us God is our father and maketh us able to call him father yea to cry to him Abba father And as this will make us able to pray with comfort so will this also make us able to heare and reade and meditate in the Word with cheerefullnesse and a good appetite As new borne babes saith the Apostle 1 Pet. 2.2 3. desire the sincere milke of the Word if so be that yee have tasted that the Lord is gracious This will make us keepe the Sabbaths even whole Sabbaths without wearisomenesse Yee shall keepe every man my Sabbaths saith the Lord Levit. 19.3 Why so What may move us to doe this willingly and cheerefully I am the Lord your God saith he In a word this will make us walke cheerefully in every duty of obedience in every way of
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
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
unfeinedly and serve him with upright hearts that yet doe not know they doe so And though such may bee sure as you have heard in the former direction to attaine vnto assurance of Gods favour in the end yet would they certainly attaine unto it sooner and in better measure if themselves did know that they doe unfeinedly feare God and serve him with upright hearts Hereby wee know saith the Apostle 1 Ioh 3.19 that we are of the truth and shall before him assure our hearts When once we know we are of the truth of the number of those that are sincere and upright hearted then shall we assure our hearts even before God Now no man can know this well that is not carefull to observe consider and examine his owne waies Ponder the path of thy feet saith the Holy Ghost Pro. 4.26 and let all thy waies be established As if he had said By pondering and considering our doings well we may have them established make them stable and firme such as we may build sound comfort and assurance upon Hee that doth truth saith our Saviour Ioh. 3.21 that is hee that is indeed and in his practise not in profession onely a godly man commeth to the light that his deeds may bee made manifest that they are wrought in God As if hee should say Hee doth by the Word examine his deeds whether they bee so performed as God may bee pleased with them Certainely there is never a good duty wee performe at any time never a prayer wee make never a Sermon wee preach or heare never an almes wee give nay I say more never a bargaine wee make never a duty wee performe even towards men in our particular callings but it may give us assurance of Gods love if we can find it hath beene wrought in God that is done by the guidance of his spirit and with an upright heart For no man can doe any thing with an upright heart that is in faith and obedience and love to God till he be in Gods favour till he be in the state of grace and a justified man A corrupt tree saith our Saviour Mat. 7.18 a man that is in his naturall estate cannot bring forth good fruit As many as are led by the spirit of God saith the Apostle Rom. 8.14 they are the sons of God certainely Therfore also he telleth poore servants Col. 3.24 that did their service to their idolatrous and bad masters in singlenesse of heart fearing God that they knew even by this that they should receive of the Lord the reward of inheritance They might grow assured of their salvation even by doing the duties of servants with good and upright hearts And as any one duty performed with a good heart will give assurance of this in some measure so the more good works any man knoweth he hath done the longer he knoweth that he hath continued in a constant care to please God in all his waies the stronger his assurance shall be A strong and full assurance of salvation will not be gotten in a day or two by one or two good actions but by a constant continuing in wel doing and by long proofe and experience of the working of Gods grace in our hearts We desire saith the Apostle Heb. 6.11 that every one of you doe shewe the same diligence to the full assurance of hope unto the end As if he should say You have good things in you now and such as accompany salvation such as may give you good assurance of your salvation you shew much labour of love ye have ministred to the Saints and yet do minister but if you would get full assurance of hope you must hold out and doe so still to the end Two things there be that are wont to be objected by many a good heart against this First If a man could certainely know that the duties hee performeth were done with an upright heart that in his conversation and course of life he were led by the spirit of God then he might indeed thereby get this assurance But there is all the difficulty every man may find by experience the truth of that which the Prophet speaketh Ier. 17.9 The heart is deceitfull above all things and desparately wicked who can know it To this I answer that though this be indeed an hard thing yet this is not impossible The Lord that knoweth our hearts as deceitfull as they be as the Prophet there speaketh verse â—0 maketh his children also able to know their owne hearts and the uprightnesse of them Hezekiah knew he had walked before God in truth and with an upright heart as himselfe professeth Esa. 38.3 And Peter certainely knew that hee did unfeignedly love the Lord and durst call the Lord himselfe to witnesse for this Ioh. 21.17 And there is no Christian but if hee would ponder the path of his feet and take heed to his to his waies according to the word and take paines to examine them by the rules thereof he might know the uprightnesse of his owne heart in them it might be made manifest unto him that they are wrought in God as our Saviour speaketh Iohn 3 2â— Yea when he is at the worst and most destitute of his assurance if he could examine his owne heart he should find in it evident arguments of uprightnesse as feare to offend God in any thing longing after his favour and prizing it above all things love of the brethren poverty of spirit and griefe of heart for it upon which he might ground good assurance that he is in the favour of God O the wrong we doe to our selves in the carelesse neglect of observing and examining our own waies This is a maine difference betweene the upright hearted Christian and the naturall man The one is ever best perswaded of his own estate when he thinketh least of his owne waies and doings he cannot abide to examine his owne waies or to thinke seriously of his owne doings If by any hand of God upon him or by a searching ministery they bee brought into his mind it is a death unto him Like unto the broken merchant that cannot abide to goe into his counting house to cast over his bookes On the other side The upright hearted Christian is never so comfortable as when he hath most seriously coâ—siâ—ered his owne waies when his heart hath beene so searched as he can looke into the bottome of it Let every man prove his own worke saith the Apostle Gal 6.4 and then shall he have rejoycing in himselfe alone and not in another A good man shall be satisfied from himselfe saith Solomon Pro. 14.14 He shall if he will take paines to examine his owne heart find sufficient ground of comfort in himselfe The second thing that many a good soule will object against this is That hee hath done what hee can to examine his owne heart and hee can find no truth of grace in himselfe nothing to ground any good assurance upon To this I
answer That this may bee indeed for a time the case of a deare child of God as we shall heare in the next use They cannot discerne in themselves for the present any goodnesse But even in this case observation and examination of their owne waies will be of great use unto them For then it will be good for them to call to minde the times that are past and those evidences they have had of the truth of grace in them in former times This course Iob took to recover his comfort sundry times as you shall find Chap 23.11 12. and in three whole Chapters together 29.30 31. And so did the Prophet likewise Psal. 77.6 I call to remembrance my long in the night I commune with mine owne heart and my spirit made diligent search He did by communing with his own heart and searching it diligently call to mind that there was a time when hee could sing in the night when the spirit of adoption had given him such assurance of Gods love as made him full of joy and comfort even in the night season And this course the Apostle prescribeth to Gods people Heb. 10. â—2 as a singular meanes to preserve and recover their confidence and assurance of Gods favour Call to remembrance saith he the former daies in the which after ye were illuminated ye endured a great fight of afflictions Alas will you say what comfort is it to mee to remember what goodnesse hath beene in me in times past which I am now fallen from and have lost I answer That if ever thou hadst grace in thee in truth although the sense and feeling of it thou mayst loose for a time the vigour and operation of it may be nipt and interrupted for a time but the grace and seed of regeneration is an incorruptible seed as the Apostle calleth it 1 Pet. 1.23 where it is in truth it is lasting I will pray the father saith our Saviour Iohn 14.16 17. and hee shall give you another Comforter that hee may abide with you for ever Even the spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth in you and shall bee in you Looke what heart the spirit of God did ever dwell in there he shall be there he will abide for ever Christ hath prayed the father that it may bee so The poore humbled sinner therefore that did ever in his life at any one time in any one action discerne the truth of grace in himselfe though now he can discerne none may from thence conclude infallibly that there is truth of grace in him still and consequently may receive great helpe from thence for the recovery of his assurance againe O what cause is there then that we should continually in all our wayes commune with our owne hearts about this and search diligently to find this truth of grace in our selves seeing this will stand us in such stead at a dead lift as wee say in our spirituall desertions to recover our assurance againe Lecture CXXVI On Psalme 51.7 August 18. 1629. A Third helpe that he must use that would get assurance of the favour of God in Christ that would preserve it when hee hath it and recover it when he hath lost it is carefully to observe and call to mind the experiments he hath had of Gods speciall favour and love formerly This course Gods people have taken in this case and found great successe in it Take the Psalmist for an example of this Psal. 77. who when he had so farre lost his assurance that it was a trouble to him to remember God and his spirit was overwhelmed in him as he complaineth ver 3. and that he cryed out ver 7 8 9. Will the Lord cast off for ever and Will he be favourable no more Is his mercy cleane gone for ever Hath God forgotten to be gracious He had strong tentations to doubt he should never recover Gods favour againe Now to raise himselfe out of this wofull estate he resolveth thus with himselfe ver 10. But I will remember the yeares of the right hand of the most high that is the yeares and times of my life wherein I had sweet experience of Gods mercy and love For so is this phrase interpreted Psal. 17.7 Shew thy marvellous kindnesse ô thou that savest with thy right hand them that put their trust in thee And 80.17 Let thy hand be upon the man of thy right hand This course also David tooke at another time Psal. 143.5 6. When his spirit was overwhelmed within him and his heart within him was desolate then I remember saith he the daies of old I meditate on all thy workes I muse on the workes of thy hands Hee called to mind and seriously thought upon the passages of Gods providence toward other of his people but specially toward himselfe in former times and sought to recover his comfort and assurance this way And see what successe Gods servants have found in this case how they have grounded their assurance upon this I will cry unto thee saith David Psal. 61.2 3. when my heart is overwhelmed for thou hast beene a shelter for me and a strong tower from the enemy Because thou hast beene my helpe saith he Psal. 63.7 therefore in the shadow of thy wings will I rejoyce And 71.20 Thou which hast shewed me great and sore troubles shalt quicken me and shalt bring me up againe from the depthes of the earth And whereupon grounded hee this assurance and confidence That he had expressed before ver 5 6. Thou art my hope ô Lord God thou art my trust from my youth by thee have I beene holden up from the wombe thou art he that tooke me out of my mothers bowells my praise shall be continually of thee But you will haply object and say Can any man ground true assurance of Gods love upon the experience he hath had of Gods goodnesse towards him in these temporall and common favours Such experiments of Gods love as these are I could record a great many But alas these are poore grounds for any man to build his assurance and comfort upon 1. No man can say because God hath formerly beene good to him in this kind therefore he will be good to me againe God repented that he had made Saul King 1 Sam. 15.35 God giveth such gifts as these unto many and taketh them quite away againe and so seemeth to repent the bestowing of them Nay 2 no man can judge of Gods love or hatred by such things though he were sure to enjoy them alwaies as the Holy Ghost teacheth us plainely Eccl. 9.1 Many castawayes and Esau by name have had abundant experience of Gods goodnesse in such things and yet the Scripture saith expressely that God hated him for all that Mal. 1.3 But to this I have two things to answer First Though these outward blessings bee to reprobate men no arguments of Gods speciall
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
see What for all men May we pray for professed idolaters and enemies to the religion of God Yes even for idolaters and enemies to the Gospell and for worse than them too if worse can be We may pray for any wicked man excepting him onely that hath committed the sinne against the Holy Ghost There is a sinne unto death saith the Apostle 1 Ioh. 5.16 I do not say that any man shall pray for it that is for the pardon of that sinne But that sinne no blinde idolater certainely specially none that hath beene borne and bred in idolatry can possibly have committed Moses being required so to do prayed even for Pharaoh yea he prayed oft for him as we may read Exodus 8.12.30 9.33 10.18 So did the man of God also for Ieroboam a grosse idolater 1 Kings 13.6 And Stephen of his owne accord though he were not required to doe it prayed for them that stoned him Acts 7.60 Said I we may pray for idolaters Nay we must pray for them specially if they be such as God hath placed in any degree of preheminence over us we sinne if we doe it not See two expresse commandements of God for this one in the Old Testament another in the New What more grosse idolaters were there ever in the world both for Prince and subjects than the Babylonians were at that time when Gods people lived in captivity under them Yet were they expresly commanded to pray even for them Ier. 29.7 Seeke the peace of the city saith the Lord whither I have caused you to be carried away captives and pray unto the Lord for it And were there ever more foule idolaters than the Roman Emperours were in the dayes of the Apostles And yet God giveth an expresse commandement 1 Timothy 2.1 that in all Church-meetings there should be first and principall care taken for this that supplications prayers intercessions and giving of thankes might bee made as for all other men so specially for kings and all that are in authority Three things are to be observed in this commandement First That whereas the former commandement seemeth to reach no further than unto temporall blessings that Gods people were to begge of God for Babylon as did also Moses his prayer for Pharaoh and that of the man of God for Ieroboam in this wee are charged to pray for the conversion of idolatrous Princes and for the salvation of them Secondly That this is given for a reason why we should pray for them That wee may live a quiet and a peaceable life in all godlinesse and honesty As if hee had said If Gods people can by their prayers prevaile for the conversion of such as are in authority these three benefits will bee obtained by it First The Church shall enjoy more peace by this meanes Secondly Honesty that is justice and equity and fidelity in the civill conversation of men wil be the better preserved Thirdly Godlinesse true piety and religion will prosper the better by this means When Kings and Queens are converted they will become nursing fathers and nursing mothers to the Church as the Lord promiseth Esa. 49.23 And therefore we are bound first of all and above all others to pray heartily to God for their conversion Thirdly Lastly Another reason is to be observed which the Apostle giveth for this Vers. 3 4. For this is good and acceptable saith he in the sight of God our Saviour who will have all men that is of all sorts of men Gentiles as well as Iewes Kings and Princes as well as men of meaner condition though this may seeme never so unlikely a thing unto you because ye see none such converted hitherto yet be not out of hope of it God will have of them also some to be saved and to come unto the knowledge of the truth As if he should say These Princes as bad as they be now may belong to Gods election for ought you know and certainly some such as they are heathen and idolatrous Princes are in Gods eternall counsell ordained to salvation And who knoweth whether you prayers be not also ordained to be the meanes whereby it shall be procured Therefore pray for them saith he And out of doubt there is great cause to hope that our superiours who are yet in errour might be sooner reclaimâ—d and such of them also that do professe the truth might become more religious and zealous than they are if Gods people could according to their bounden duty pray more fervently unto God for them than they do And thus must we try the truth of our charity by the love we beare unto all men If we beare not such a love as this is unto all men certainly our charity is not such as it ought to be Secondly We must make tryall of our charity by the love we beare unto them that have wronged us and are our enemies Know this therefore beloved that thou art bound to love thine enemy yea every enemy of thiâ—e how much soever or in what kind soever he hath wronged thee thou art bound to love him and if thou canst not doe this thou hast no true charity and consequently thou hast not the Spirit of Christ in thee I say unto you saith our Saviour speaking of and describing true love Mat. 5.44 45. love your enemies that you may be that is that you may know your selves to be the children of your father which is in heaven As if he had said you can never be assured that you are Gods children till you can do this Now that we may the better understand and be affected with this point I will shew you more particularly what a manner of love God requireth of us towards our enemies in these eight degrees First We may not revenge nor so much as purpose with our selves or desire to be revenged of any enemy we have for any wrong that he hath done unto us Dearely beloved saith the Apostle Rom. 12.19 avenge not your selves but rather give place unto wrath As if he had said Let God alone with that for it is written Vengeance is mine I will repay saith the Lord. Say not saith Salomon Prov. 24.29 that is purpose not nor resolve with thy selfe thus I will do so to him as he hath done unto me As if he should say I will do him no wrong and so long as I do him no wrong I hope I cannot be blamed I will render to the man according to his worke Why what wrong is there in that Is not this a most just and equall thing to render to every man according to his worke I answer That in the Lord himselfe it is indeed so and in the Magistrate which is Gods deputy it is so too but in a private man it is not so it is a wrong it is wickednesse for him to doe it because he usurpeth Gods office Nay it were unjustice even in a Magistrate to revenge his owne private wrong Feare not saith Ioseph to his brethren Genes
50.19 when they feared he would have beene revenged of them for the wrong they had done him Feare not saith he I dare not doe it for am I in the place of God Secondly But I hope then I may lawfully wish and desire that God would revenge my cause and plague mine enemy that hath wronged me I may rejoyce and be thankfull to God for it when I see it I answer No that thou maist not neither We may not rejoyce in any evill that befalleth our enemy though our selves have no hand in it at all Rejoyce not when thine enemy falleth saith the Holy Ghost Prov. 24.17 18. and let not thine heart bee glad when he stumbleth lest the Lord see it and it displease him and he turne away his wrath from him Thirdly We must also forgive our enemies whatsoever wrong it be that they have done unto us Forgive one another saith the Apostle Coloss. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely forgiving If any man have a quarrell or cause to complaine and finde fault against any whosoever he be what wrong soever hee hath done even as Christ forgave you so also doe yee If we doe not thus forgive Christ hath assured us Matth. 6.15 that God will never forgive us our sinnes Nay if we doe it not from our hearts So likewise saith he Mat. 18.35 shall my heavenly father doe also unto you that is he shall in his wrath deliver you unto the tormentours unto hell if yee from your hearts forgive not every one his brother their trespasses Fourthly We must strive to forget and be unwilling to think of the wrongs that any man hath done unto us Thou shalt not avenge saith the Lord Leviticus 19.18 Nor bee mindefuâ—l of wrong against the children of thy people As if hee should say thou must both forgive and forget If thou strive not to forget and put quite out of thy minde the wrongs that hath beene done unto thee thou wilt hardly bee able to forgive them but thy heart will be apt to rise against thine enemy and to boile in revenge against him Fifthly Wee must unfeignedly desire to bee at peace with him that hath done us most wrong to bee friends with him and to love him and therefore also wee must bee willing to seeke peace with him and to use all meanes of reconciliation that wee can Seeke peace and ensue it saith the Psalmist Psalm 34.14 Study to bee quiet saith the Apostle 1 Thes. 4.11 As if hee had said cast about which way thou mayst best compasse it strive earnestly for it Sixthly If when we have sought peace and used the best meanes of reconciliation that we are able we cennot obtaine it it must grieve us it must be a trouble of minde unto us to bee at odds and variance with any man My soule hath long dwelt with him that hateth peace saith David Psal. 120.6 7. I am for peace saith hee I seeke it and use all meanes I can to bee reconciled but when I speake they are for Warre But looke backe to Verse 5. and you shall see what a griefe and vexation this was to the good man Woe is me saith he that I sojourne in Mesech that I dwell in the Tents of Kedar that is with such inhumane and savage people that will by no meanes be woone to peace Seventhly Wee must pray heartily to God for them that have done us most wrong that hee would turne their hearts and give them more grace Pray for them saith our Saviour Matth. 5.44 that despitefully use you and persecute you Eightly and lastly We must be willing to doe our enemy good if he stand in need of us If thou meet thine enemies Oxe or his Asse going astray saith the Lord Exod. 23.4 5. Thou shalt surely bring it backe to him againe If thou see the Asse of him that hateth thee lying under his burden and wouldst forbeare to helpe him thou shalt surely helpe with him Nay we should be glad of such an opportunity to overcome the malice of our enemy and to win him unto peace If thine enemy hunger saith the Apostle Rom. 12.20 21. feed him if hee thirst give him drinke Bee not overcome of evill but overcome evill with good Oh let us think seriously of these things beloved and examine whither we can in this sort love our enemyes I know well you will be apt in your hearts to say at the hearing of this Doctrine as the Disciples did Mat. 19.25 Who then can be saved If none can have benefit by Christ but they that have the spirit of Christ and none have the spirit of Christ but they that have true charity and none have true charity but they that can in this manner love their enemies Who then can be saved It is impossible for flesh and bloud to love an enemie in this sort But to this I answer that it is true indeed that hee that hath no more in him then flesh and bloud can never doe it and hee that hath no more in him then flesh and bloud can never be saved Flesh and bloud cannot inherit the kingdome of God saith the Apostle 1 Cor. 15.50 Except a man bee borne againe saith our Saviour Ioh. 3.5 of water and of the spirit hee cannot enter into the kingdome of God And every one that is regenerate by the spirit of God is made thereby able thus to love his enemy Though not legally according to the rigour of the law yet in an Evangelicall manner so as God in Christ will accept And thou canst never have comfort in thy estate beloved unlesse thou finde thy selfe able in an Evangelicall manner to keepe this commandement of loving all men even thy greatest enemy in this sort as I have described unto you In an evangelicall manner will you say how is that I will expresse it unto you in five particulars If thou have the spirit of Christ in thee 1. Thou wilt bee made able in thy minde to serve the Law of God as the Apostle professeth of himselfe Rom. 7.25 that is thou wilt consent to Gods Word in this and acknowledge that indeed thou oughtest to doe thus Verse 16. The Commandement is holy and just and good as he saith there Verse 12. 2. To will is present with thee as hee also saith there Verse 18. Thou dost unfeignedly desire and strive to love all men even thine enemies in this manner 3. Thine own heart will smite thee for thine uncharitablenesse thou wilt finde thy selfe able to mourne and to be troubled in thy minde for it and even to cry out against thy selfe for it as he doth there Verse 24. O wretched man that I am who shall deliver mee from this froward envious revengefull malicious heart 4. Thou wilt use to cry to God for helpe and strength to vanquish and mortifie this cankred humour and corruption in thee as the Disciples to Christ when he had pressed the Doctrine of forgiving such as had wronged them Luk. 17.5 Lord increase
judgement or practise Give thy strength unto thy servant saith David Psal. 86.16 and 119.117 Hold thou me up and I shall be safe So Cornelius when his mind was much perplexed and troubled with the great difference of opinion and doctrine which he found among the teachers in his time took this course to settle himselfe in the truth hee gave himselfe much to fasting and prayer as you may read Acts 10.30 31. Yea see what confidence and boldnesse they have used in their prayers in this case You heard even now out of Cant. 1.7 how familiarly and boldly the Spouse of Christ finding her selfe to be in danger to be seduced expostulateth with him and teacheth us by her example that we may and should doe so in the like case O thou whom my soule loveth saith she why should I be as one that turneth aside by the flockes of thy companions As if shee had said Why shouldst thou suffer me to be mislead by any false teacher or seducer whatsoever The like familiar expostulation you shall find David using in this case Psalme 56.13 Thou hast delivered my soule from death wilt not thou deliver my feet from falling that I may walke before God in the light of the living As if hee should say Thou hast redeemed me and effectually called mee and justified and sanctified mee in some measure and wilt not thou keepe mee from falling from thy truth into any damnable errour And thus have I finished that which I have to say touching this second fruit and effect whereby a man may know himselfe to have the spirit of Christ that is Constancy in the true religion of Christ. Lecture CL. On Psalme 51.7 Novemb. 15. 1631. IT followeth now that wee proceed to the third principall effect and fruit whereby a man may know that he hath the spirit of Christ. The point then that we have now to handle is this Hee that hath indeed the spirit of Christ in him and is in the state of grace will take to heart the cause of God and of his holy religion nay he cannot choose but doe so I will give you both the explication and the proofe of the point together that is I will both shew you what it is to take to heart the cause of God and religion and also prove that he that hath the spirit of Christ in him cannot choose but doe it And this I will doe first generally and then more particularly And my generall proofes shall be an introduction unto the particulars In my generall proofes I will observe three degrees First then he that hath the spirit of Christ in him cannot choose but love the Lord unfeignedly yea love him above all other things even better then his owne selfe This is made the summe of the first Table of all the duty and worship we owe unto God Mar. 12.30 Thou shalt love the Lord thy God c. If any man come to me saith our Saviour Luk. 14.26 and â—ate not that is love not lesse then me as it is to be interpreted out of Mat. 10.37 his father and mother and wife and children and brethren and sisters yea and his owne life also hee cannot be my Disciple He cannot be in the state of grace he cannot have the spirit of Christ that doth not thus love the Lord. And on the other side he that can find in himselfe that he doth thus love the Lord though he have otherwise many defects in himselfe may be assured that he is in the state of grace that he hath the spirit of Christ in him If any man love God 1 Cor. 8.3 the same is knowne of him hee is approved and beloved of God Therefore when Christ would comfort Peter after his grievous fall he examineth him thrice and by his examining of him so provokes him to examine himselfe about this Ioh. 21.15 Simon sonne of Ionas lovest thou me As if he had said then all is well be of good comfort thou art in a happy state Secondly No man can thus love God but he must needs have the zeale of God in him he cannot but be zealous for God grieved and troubled in himselfe to see God dishonoured When David had said Psal. 119.158 I beheld the transgressours and was grieved because they kept not thy word He gives in the next words the reason of it verse 159. Consider how I love thy precepts Because he loved God and his Word he could not but grieve to see him dishonoured See an example of this in Eliah I have beene very zealous for the Lord of hoasts saith he 1 King 19.10 He was so troubled for the dishonour he saw done to God under the governement of Ahab and Iezabel that it made him weary of his life as you may see verse 4. See it also in David Psal. 69.9 His zeale had even eaten him up he saith and the reproaches of them that reproached thee are fallen upon me as an intollerable burden that I cannot beare See lastly an example of this in Hezekiah and his Nobles 2 King 19.1 4. We read that Hezekiah rent his cloathes and clad himselfe in sackcloth and so did his Princes too they were in great griefe and trouble of mind And what was the cause of it Not the extreame danger they were in of the sword of Sennacherib who had proclaimed warre against them and had already taken all the defensed cities of Iuda Chap. 18.13 and was so potent an enemy that he was able to besiege Ierusalem with an army of above an hundred fourescore and five thousand Chap. 19.35 No no the blasphemy that Rabshakeh had belched out against God and the reproach and dishonour he had cast upon him troubled them more then all the danger they were in In craving the Prophets prayer he mentioneth this more then the other This is a day of trouble and of rebuke and of blasphemy saith he ver 3. and ver 4. It may be the Lord thy God will heare all the words of Rabshakeh whom his master hath sent to reproach the living God And in his prayer unto God verse 16. he complaines most of this Heare the words of Sennacherib who hath sent him to reproach the living God Thirdly and lastly He that hath any true zeale of God in him will shew and expresse it towards his house and worship especially Thus did David shew his zeale for God The zeale of thy house saith hee Psalme 69.9 hath eaten mee up And so did Iehojada 2 Chron. 24.16 the cause of that great honour that was done him after his death is said to be this Because hee had done good in Israel towards God and towards his house hee had restored and established the pure worship of God in Iudah And so did Nehemiah expresse his zeale for God and tooke great comfort in expectation of reward from God for it Remember me saith he Neh. 13.14 ô my God concerning this thing and wipe not out my good deeds that I have done for the house of
my God and â—or the offices thereof And indeed there is no way whereby we can expresse our love to God so well as by loving and delighting in and taking care for the house and pure worship of God Therefore in the reason of the second commandement as I told you the last day they that make conscience of that commandement that use and love that worship onely that he hath in his Word appointed are called such as love God Exodus 20.6 and they that are addicted to will-worship and care not for the true worship of God are called ver 5. haters of God Thus did David expresse his love to God Psal. 26.8 Lord I have loved the habitation of thy house and the place where thine honour dwelleth He that careth not for the house and worship of God whether it be maintained in purity or be corrupted whether it prosper or no certainely hath no love of God no zeale of Gods glory in his heart And this shall serve for my first sort of proofes which I told you should be more generall Now you shall see the point opened and confirmed unto you in foure particulars First He that hath the spirit of Christ will rejoyce to see religion prosper to see the purity and sincerity of Gods worship restored and set up See what Ioy there was in Ierusalem in the daies of David when the Arke of God was brought to Ierusalem 1 Chron. 15.28 And in the daies of Hezekiah when the Sacrament had beene celebrated according to the first institution of it which it had not beene of a long time before in such sort as it was written saith the Text 2 Chron. 30.5 and verse 26. from Salomons raigne to that time there had not beene such a Passeover kept it is said ver 25 26. All Gods people did marvellously rejoyce in it So when Nehemiah had reformed and purged the house and worship of God from sundry corruptions and restored it to the primitive purity and sincerity thereof It is said Neh 12.43 That Gods people did rejoyce for God had made them to rejoyce with great joy their wives also and their children rejoyced so that the joy of Ierusalem was heard even a farre off Nay he that hath the spirit of God in him will rejoyce to see any beginnings of reformation in places that were rude before to see religion get any entrance or footing any beginnings of a Church in such places It is said Ezra 3.11 that all Gods people shouted with a great shout when they praised the Lord because the foundation of the house of the Lord was laid On the other side he that hath the spirit of God in him cannot chuse but grieve to see or heare that the true religion and worship of God is banished from any place and that Idolatry and a false worship is set up in it Old Ely is noted by the Holy Ghost 1 Sam. 4.17 18. to have grieved much more deepely for the taking away of the Arke of God then either for Israels flying from before the Philistines or for the great slaughter that had beene made of Gods people or for the death of his two sonnes Hophâ—i and Phineas It came to passe saith the Text that when the messenger made mention of the Arke of God hee fell from of his seate backward and his necke brake and hee died And this is also noted to have beene the chiefe griefe of his daughter in law and maine cause of her death too verse 22. this would never out of her mouth in all the extreamity of her paine and anguish while breath was in her body the glory is departed from Israel for the Arke of God is taken away And this was that that troubled that zealous man of God Eliah and made him even weary of his life through griefe and discontentment 1 King 19.10 The children of Israel have forsaken thy covenant saith he they are fallen from thy holy religion they have throwne downe thine altars that is they have abolished and shewed contempt and hatred to thy true worship and why should I desire to live any longer in such a time Hee that hath any love or zeale of God in him cannot but grieve to see or heare that idolatry is set up in any place that it groweth and increaseth any where specially in any place where God was truly worshipped before We read of blessed Paul Acts 17.16 that when hee saw even the city of Athens where God had never beene truly worshipped wholly given unto idolatry his spirit was stirred in him he was incensed with zealous griefe and indignation to see it O how would it have troubled the good man to have seene or heard of such a thing in Corinth or Galatia or Ephesus that were true Churches of Christ where the Gospell had beene and still was faithfully and plentifully preached Nay hee that hath any true love or zeale of God in him cannot but grieve at the least Eclipse that religion suffers in any place though the substance of it doth still remaine yet if it have lost any thing of that luster of that purity sincerity and power that once it had even that is sufficient cause of griefe to every good man Wee read that when in the dayes of Zerubbabel the foundation of the second Temple was laid and Gods people that had seene no better did greatly rejoyce in it Ezra 3.12 Many of the Priests and Levites and chiefe of the fathers who were ancient men that had seene the first house wept with a loud voice even when the rest shouted for joy and the noise of their weeping was as great every whit as the noise of the others rejoycing And why did they so Surely it grieved their hearts to see how farre the house that God was now to have in Ierusalem was short in beauty and glory of that that God had had before in that place Secondly He that hath the spirit of Christ in him will joy in the frequency and fullnesse of the Church-assemblies When David to aggravate the misery of his present estate Ps. 42.4 speakes of the joy and comfort that he had formerly taken in going to the house of God he names this twice in that verse as a maine cause of that great joy he tooke in going to the house of God that there went such a multitude with him And this is noted for one cause of that great joy the people of God expressed at the celebration of that Passeover in Hezekiahs time 2 Chron. 30.26 that the number of the communicants was so great as it is said verse 13. There assembled to Ierusalem much people to keepe the Passeover a very great Congregation On the other side even this hath grieved Gods people to see the Church-assemblies neglected and unfrequented to see the Congregations much thinner then they had wont to be I wil gather them saith the Lord Zeph. 3.18 that are sorrowfull for the solemne assembly who are of thee to whom the reproach of it was