to make thee able to doe them Yes where is the fault then what is the reason thou doest not doe them but that thou walkest in so many transgressions where is the fault what canst thou say for thy self Is not God able or is not God faithfull Yes God can doe it and God hath promised to doe it Surely then the fault lieth onely in thy self Consider it seriously and you shall finde one of these two things to be the cause of all the sins you live in that are the people of God Either this that you are not willing to bee made whole you are not willing to be rid of your sins or else this that you are not able to beleeve the truth of what God hath said One of these two is the cause of all the sins of Gods people First thou art not willing it may be to be made whole thou art not willing to obey Gods Commandements Truth God hath commanded thee a great many things but thou art not willing to doe them and because thou art not willing therefore God doth not make thee able For my brethren this is a sure rule God never makes any able to obey but they that first of all by God are made willing to obey In Joh. 5. When our Saviour could cure that impotent man that lay at the pool of Bethesda he first asked him this question vers 6. Wilt thou be made whole If so bee he had not been willing Christ would not have healed him Why did Christ ask him the Question To stir up in him a desire of being made whole for God never giveth till we desire Therefore look well and it may be thou shalt find thou art not willing to obey Gods commands thou art not willing to subdue every lust a lust that is suteable to thy constitution a lust that is very sweet to thee through long custome a lust that is dear unto thee by reason of the pleasure or profit that it brings in it may be thou art not willing to obey God in subduing this lust But even as it was with Jacob when he commeth to let Benjamin goe into Egypt he striveth against himself he would let him go and he would not necessitie constrained him that he should go but yet his affection made him unwilling he should go This kinde of strugling there is in Gods people when they look upon the command they know they must obey but yet considering the dearness and sweetness of their sin they are loth to obey And this is the reason God doth not help thee in matter of obedience to his commands because thy heart is false and thou art not willing to it Oh what a shame is this when God requireth no more but thy will not to let him have thy will for thee still to be unwilling to obey when Christ died for this end that thou shouldst obey But if so be thou canst cleer thy self in this Point and canst say thou ant willing to be made whole look into thy self once more and happily thou shalt find that thou art not able to beleeve that God will make thee whole When the father of the possessed child in Mark 9. brought his son to Christ to be cured Lord saith he v. 22. If thou canst doe any thing have compassion on us and help us If thou canst doe it saith Christ If thou canst beleeve all things are possible to him that beleeveth So I say to such of you as are willing to obey Gods commands in all things are you able to beleeve this Doctrine that I have this day preached That God will make you able upon your endeavours to doe all he commandeth if you could be beleeve this all obedience were possible But here is thy fault if it be not in the former thou canst not beleeve God will give thee strength over every lust a lust that is strong in thee by constitution is strong in thee by custome by education a lust that hath so great a rooting in thee that hath so often foiled thee that God will help thee against such a lust Because thou canst not beleeve here is the cause thou canst not obey Gods commands What a shame is this for thee not to beleeve the God of truth not to bee able to take his word when his word is confirmed by his promise when his promise is seconded with his Oath when his Oath is also accompanied with so many seals as thou hast had renewed every time thou hast received the Sacrament of the Supper and yet notwithstanding thou art not able to believe what a shame is this Thus you see how that the sins of Gods people are altogether unexcusable unpardonable they are not mercie there shall bee but yet notwithstanding they are unexcusable All your disobediences whatsoever they are notwithstanding all the frailty of your nature they are without all excuse For the ground of your disobedience is either because you are not willing to obey or else because you are not able to beleeve the truth of what God hath said Therefore learn I beseech you to be ashamed of your selves and of those guilts and disobediences that lie upon you there is great sault in your selves for though you have no power in your selves God having promised to make you able you should have been able if you were not guiltie either in want of a will to be cured or in want of abilitie to beleeve what God hath said Here is the Second Use Again the third use of this point is to teach us what is the onely and ready way to be able to obey Gods Commandements This is a thing which all that are truly godly desire much to know and this point teacheth us The onely way to be able to obey Gods Commandements is to beleeve It ariseth thus God hath promised to make his people able to doe all that he commandeth if God hath promised it then they have no power but from God it were but a slight thing for God to promise that which they could doe of themselves God having therefore promised it it plainly appeareth they have no power of themselves to doe it and God having promised to doe it they must have this power to doe it by laying hold upon the promise and that is by beleeving So that the onely way to attaine to any obedience is by faith to lay hold upon the promise of God In a word all strength to obey commeth by promise the promise is made ours by beleeving there is no way therefore to obey but by beleeving Hence it is that in 1 John 5. 4. Faith is called our victory whereby we overcome the world by the world is meant all sinne faith is our victory that is the instrument of our victory as a sword is called the souldiers victorie because it is the means whereby he gets the victorie Faith is the means whereby we come to have victorie over the world Hence is that also in john 6. 29. They had asked
our Saviour Christ this Question What shall we doe to work the works of God How shall we bee able to doe it saith Christ This is the work of God that you beleeve on him whom he hath sent There is no way to come to work Gods work to obey Gods commands but to beleeve in the promise of God whereby he hath ingaged himself to make thee able to doe whatsoever he commandeth Oh then you that would fain better your obedience in these times wherein Gods judgements be abroad when God so much expects we should grow better for I perswade my self there is never a child of God but is much desirous to be more obedient now than ever now in these evill times and I should much suspect that soul yet to bee under the power of Sathan and sin that by the judgements of God that are abroad is not provoked to a resolution and endeavour to better obedience Now I say to such of you as desire to grow better in obedience learn the way Observe what the Text saith Neh. 8. 10. Be not sorry for the joy of the Lord is your strength Would you have strength to obey Gods Commandements better then ever Here is the way doe not give way to sadness and dumpishness and discouragements Godly sorrow is to be admitted and is a great help of bettering your obedience but such a sorrow as doth afflict your souls and keep them under discouragements this is not to be admitted strength of obedience lyeth not in this slavish fear but it is the joy of the Lord that is your strength Get the joy of the Lord by beleeving that God will make you able to obey whatsoever he biddeth and that will make you able to obey Here therefore is the way search out the promises wherein God hath ingaged himself to help you in any duty you would perform When you have found out that promise labour to rest upon that promise labour to believe that as God hath promised to make thee able to doe it so he will make thee able to doe it in the use of means And I say unto thee According to thy faith it shall be unto thee Here then is the third Use God hath graciously undertaken to enable his children to doe all he biddeth them to doe therefore the onely way to doe what is commanded is to get faith to rest upon the promises wherein the Lord hath engaged himself to help us to doe what he hath commanded First of all finde out what is the will of God that thou shouldst doe Secondly work thy heart to a willingness and desire to doe it Thirdly Bring thy self to trust upon God in the use of his means for abilitie to doe it and then in the next place thou shalt be able to doe it in such a measure as God will accept The fourth and last Use of this Doctrine is for a singular incouragement and consolation to all that are Gods children Thou that art one of Christs here is thy comfort Whatsoever God in his word biddeth thee to doe hee by his promise hath undertaken to make thee able to perform Truth it is the things that God hath commanded thee to doe they are wonderfull hard even impossible to flesh and blood but yet notwithstanding to thee easie and possible because God hath undertaken to give thee strength to doe them So that thou hast great cause to be incouraged considering the power of God the power of God is with thee it is bound to be thine by his promise and if God be able thou shalt obey whatsoever he hath commanded thee so thou wilt beleeve this promise and use the means Indeed I grant many of Gods children are not enabled to do what God hath commanded but the reason is as I shewed before either because they are not willing and that is horrible baseness or else they are not able to beleeve this Doctrine and that is horrible insidelitie But if thou couldst but beleeve all that God hath said thou shouldst be enabled to doe whatsoever God requireth of thee to doe in an Evangelicall manner Thus the Lord Christ incourageth and comforteth his Disciples in Mat. 19. 24. I say unto you saith he that it is easier for a Cammell to go through the eye of a needle then for a Rich man to enter into the Kingdome of Heaven Here was a Doctrine that stumbled the very Disciples themselves for when they heard it the Text saith They were exceedingly amazed saying who then can be saved Surely it is impossible for any to be saved if this be true that the man whose heart cleaves to any of these temporall things cannot be saved for that is the meaning of the words though Christ instanceth in a rich man onely yet it is true of a voluptuous man and of all those that have their hearts cleave to any thing in the world if this be true it is impossible for any man to be saved for it is impossible for any man but to have his heart cleave to something in this world either friends or honours or riches or pleasures How doth Christ comfort them against this impossibility In verse 26. saith he With men this is impossible but with God all things are possible as if he should say It is true I grant that it is impossible for any man to be saved if you look to the power of man because it is unpossible for a man not to idolize some outward thing but yet notwithstanding with God it is possible God can make a man live in the world and yet have his affections divorced from all things in the world and God will make you doe this because he hath promised to you being his children that whatsoever he biddeth you doe you shall be enabled to doe in such a measure as he will accept Therefore as Christ comforted his Disciples so let us comfort our own soules what God hath commanded he will make us able to doe therefore let us up and be doing and beleeve the promises and we shall prevail to an Evangelicall obedience Thus much for this first Doctrine that the Lord doth deale thus graciously with his children that whatsoever he biddeth them to doe he will enable them to doe it he commanderh them that sinne should not reign in their mortall body and here he promiseth that sinne shall not have dominion over them Having observed this from the coherence of the words let us now come to the words themselves sinne shall not have dominion over you for you are not under the Law but under grace You have here first a promise Secondly the ground and reason of the promise First of all a promise in the former part of the words sinne shall not have dominion over you Secondly the ground of the promise in the latter part of the words for you are not under the Law but under Grace Let me briefly open the words unto you and I will begin with the first sinne shall not have
remembrance of that Originall corruption that was in his soul and could never be rooted out this made him to cry out for deliverance Again Fourthly Wheresoever there is the life of righteousnesse there is a discovering and discerning of the severall Particulars of sin and of unrighteousnesse Light it doth discover all things that are foul and are amisse and life doth oftentimes discover weaknesses and illnesse and straightness we know discovers crookedness so where ever there is the life of righteousness there is a discerning of that inward contrarietie of unrighteousness that is in that heart I know that no man can discern all the evils that are in his soul because the life of righteousness is not perfect but imperfect in this world but yet notwithstanding he that hath the life or righteousness he doth in part discover every corruption in his soul he doth see in himself the corruptions that are contrary to the whole frame of righteousnes he doth see in himself the iniquities that are the transgressions of the whole Law of God Hence it is that the children of God are so humbled for a child of God one that hath the life of righteousnesse in him cannot be proud for he having a life of righteousness commeth to see the death of sin in him and to disscern in himself an universall contrarietie in part to the whole Law of God Hence it is also that they thinke worse of themselves then of any other because by the life of righteousness they discern the remnants of an universall contrarietie that is in them to the whole Law of God Lastly The fifth Effect of the life of righteousness it is this Where ever there is the life of righteousness there are all the fruits of the Spirit in some part and in some measure begun in them The life of righteousness it is not the springing up of one grace but it is the quickning of the whole body of grace in us the whole frame of holiness it is begun in them that have the life of righteousness there are all the fruits of the Spirit to be found in that soul What they are you may read in Gal. 5.22 Love joy peace long-suffering gentleness faith meekness temperance c. I say there are all the fruits of the Spirit begun in that soul so that there is no grace that the word of God calleth for that Christ hath that the Saints of God ever shewed forth but he that hath the life of righteousness can discern it in some measure begun or beginning in himself Take the lowest and meanest Christian of all others if he have the life of righteousness he can finde in himself if he doe not judge falsely at least the buddings and blossomings of the fruits of the Spirit of God of that which God requireth of his children By the beginnings and buddings of grace I mean First a discerning of the wants of grace for usually the first work of grace is a discerning of the want of grace The first work of the grace of humilitie is a discerning of the want of humilitie the first work of the grace of Faith is a discerning of the want of Faith c. So that there is I say a discerning of the want of such and such graces but that is not all hypocrites may sometime see the want of grace but there is together with a discerning of the want of grace an apprehension of the excellencie of grace a hungring and thirsting after the getting of it a high valuing of those that have it and a constant use of the Ordinances for the obtaining of it And to all these Effects of the life of righteousnesse as to the former Effects of the death of sin you must add that Propertie that it is lasting it is a never-dying life When this life of righteousness is quickned and begun in any it increaseth and groweth up it never dyeth and is finally extinguished Thus I have as briefly as I can shewed you how you may trie your selves whether you have this death of sin and life of righteousnesse that is in all those in whom the Lord Jesus Christ is Now then my brethren be exhorted I beseech you in the fear of God to put in practise and to make use of this Touchstone and looking-glasse It is of use to all of us not onely to you that are the people of God but to you that are not not onely to you that are not but to you that are the people of God These touchstones of the Scripture these scales and weights of the Sanctuarie they are of use to all sorts of people First To you that have the truth of grace in you it is of great use to you to trie your selves by for by often tryall you come to be setled and assured of the truth of your grace And for want of this you want the comfort of your interest in the Lord Christ the comfort of your justification and of your sanctification and consequently of your salvation You cannot but want comfort so long as you want assured Evidences of the truth of grace in you Again you doe not onely want comfort but you are disinabled to the service of God and growth in righteousness by discouragements Discouragements are to the people of God as the cold winde and frosts are to yong buds and whence cometh discouragements Because people are not assured of the truth of their grace And not onely so but lastly you are not so careful and thankfull to God as you should onely because you are not rooted in the certaintie of the goodness of your estate Therefore these tryals are of use to you And much more to you that are not yet in the state of grace What is the reason that so many drop into hell and are tumbled down into the pit of destruction notwithstanding they live under the Gospel and the preaching of it It is because the Devill hath begotten in them vain hopes groundless perswasions of their part in Christ of the forgiveness of their sins and salvation of their souls and so while they have vain and groundlesse hopes hence it is that they goe to hell with a dream and conceit that they go to heaven Could we but once convince people that they are not yet in a right state and that all their vain hopes and imaginarie conceits are false and will prove deceitful there were a great deal of likelihood that they would obtain true grace and so consequently come to be everlastingly saved Therefore I say it is of use to all sorts I beseech you therefore make use of those signs that the Scripture giveth you whereby you may trie your selves Doe not thinke that it is an irregular way to put people upon signs and tryals I confesse there are some particular cases wherein it is not safe for some particular persons at that time and in that case to put them to try themselves by signs But for the generall it is necessary and it is the
remember their sins no more The Propertie of grace it is to pardon failings to cover imperfections to accept of a desire and of an endeavour and of a weak performance This is the first propertie of grace that this is so you may see it in Noh 13.22 Remember me O my God and spare me according to the greatness of thy mercie That is remember my good deeds and spare my imperfections and passe by my weaknesses Neheminh could not have prayed it if God had not promised it So also that in Mal. 3.17 They shall be mine saith the Lord and I will spare them as a man spareth his own son that serveth him How doth a man spare a son If a servant serve a man he makes him doe the uttermost he will be content with nothing but perfect obedience but if a son come to serve the father the futher will winke at many failings will take well an imperfect service so the son desireth and endeavoureth to doe better so saith the Lord I will spare them as a father spareth his son that serveth him It is said of the Lord-Christ in Ma◠12.20 A bruised reed shall he not break and smoking 〈◊〉 shall he not quench till he send forth judgement unto victory There is more promised in the words than is exprest A bruised reed shall he not break but he shall strengthen it A smoking flax shall he not quench but he shall increase it that is the meaning of it he shall be so far from slighting desires and endeavours and imperfect obedience that he shall accept them and strengthen them as appeareth in the next words till he hath brought forth judgement unto victory The work of sanctification is victorie Christ will strengthen imperfect obedience till he hath made holinesse and obedience victorious over all corruption This is the first propertie of Grace to pardon sin to accept imperfect obedience to cover frailties The second Propertie of Grace is that it giveth strength and power to doe whatsoever it commandeth this is that point we spake of before In that forenamed place 2 Cor. 3.6 there the Covenant of grace is called the Spirit not of the Letter saith the Apostle but of the Spirit for the Letter killeth but the Spirit that is the Covenant of grace giveth life Grace whatsoever it commandeth giveth power to doe it so farre as shall be sufficient for Gods acceptance The third property of grace is this that grace delivereth us from under the curse it fetcheth us out of condemnation This is that which is exprest in Gal. 4.5 To redeem them that were under the Law and so under the curse that we might receive the adoption of sons and so the blessing of sons therefore is that in Rom. 6.1 There is no condemnation to them that are in Christ Jesus c. Fourthly and lasty The last property of grace is this That grace it doth hinder corruption from multiplying from bringing forth fruit grace doth destroy the Law in regard of any power to multiply sinne and corruption in us as it did before grace doth subdue our iniquities Micah 7.19 grace doth write the Law of God in our hearts grace doth give us dispositions inward answerable to the outward commands of the Law of God So that by grace when as the Law of God commeth with a command to doe this grace makes us able to doe it in some measure when the command of God commeth with a prohibition not to doe this grace makes us able to abstaine from it in some measure Thus now grace destroying corruption and making us able in some measure to obey the commands it doth destroy that accidentall property of the Law where by it doth multiply and streng then corruption in us And thus Grace is directly contrary to the Law The Law came by Moses but Grace and Truth through Jesus Christ Now then to be under grace is no more but to be in that condition wherein we injoy this fourfould happy blessing 1. To be in a condition wherein all our sinnes are pardoned our imperfect obedience accepted our frailties covered 2. To be in a condition wherein no more shall be commanded then strength given to obey 3. To be in a condition wherein we are fetched from under the curse and condemnation of the Law and brought under the justification of children 4. To be in a condition wherein we receive so much grace as that we are able in some measure to obey the commands of the Law and that the Law cannot bring forth sinne in us as it hath before By this you see now what they that are in Christ doe injoy they are not under the Law but under Grace I will briefly in three or four words conclude all with some Use of this Doctrine And first of all this serveth for great comfort to all those that are in Christ for indeed this whole Text is full of unspeakable consolation to every poor soule that hath any true evidence of his being in Christ their condition in which they stand is wonderfull sweet they are not under the Law but under Grace Here is then a fountain opened of singular consolation for all such They are not in that state wherein exact obedience shall be required and all infirmities charged upon them but they are in that state wherein their desires and indeavours and beginings shall be accepted and perfected Thou that art in Christ thou art not in that condition wherein thou art devoid of all strength to obey the Commandements of God but thou art in such a state wherein there is life and power given thee to doe what is commanded by God Thou art not under the curse and condemnation of the Law but under the blessing and justification of children Let the people of God but run over these particulars here laid down and view all the severall comforts that are in that condition wherein they are and there is a fountain and spring of comfort for them The Second Use is for a sharp reprehension to all such as are the people of God and are his children that finde themselves to be so by a testimonie from their own spirits and from Gods spirit and yet notwithstanding lead lives uncomfortable and lumpish This Doctrine my brethren affordeth you a sharp reprehension Thou art in Christ and yet art thou discouraged or disheartned either with corruption or with guilt How unworthy doest thou walk of that condition wherein thou art Thou art not under the Law but under grace why then is it that thou art as much dejected and discouraged as if thou wert under the Law and not under grace What is it that makes thee disconsolate and discouraged but the condition wherein thou art may administer to thee much more comfort Art thou full of sin yet notwithstanding thou art in a condition wherein all sin shall be pardoned Is thy obedience very imperfect yet thou art in a condition wherein imperfect obedience shall be accepted and frailties covered Doest
received The last and principall thing is the stooping of the soul and subjection of the heart to that which is understood and remembred For then indeed according to the Phrase of the Spirit of God in Scripture a man is said to hearken when the soul begineth to yeeld and subject it self and to take the impression of that truth which God is pleased to make known unto it and that is the meaning of the Phrase 1 Kings 12.15 The Text saith there of Rehoboam that when the ancient men came to counsell him he hearkned not unto them as if it should be said he heard them well enough and he understood them well enough and he retained their counsel in his memory well enough but his soul yeelded not to it his heart imbraced not that counsel he did not subject himself thereunto therefore the Text saith He hearkned not to the counsell of the old men The like Phrase we have touching the sons of Eli 1 Sam. 2.25 When their father spake to them after a cold fashion the Text saith They hearkned not unto the voice of their father They heard his words well enough and understood what he said but their souls stooped not their hearts submitted not they did not subject themselves to take in the impression of the truth upon them and to be framed to the wisdome of God revealed to them in the same So that my brethren then a man is said to hearken when his ear heareth the sound his understanding closeth with the sense and his memorie retains it and his heart cometh under it stoopeth to it yeelds up it self to the impression of the truths delivered to be disposed of thereafter In brief therefore this is the meaning A carefull attention to the word that includes the three former and obedience and subjection of heart to the word thus attended to comprized in the last Now for the party to be hearkned unto that is unto me What is meant here by the word mee If you have recourse to the beginning of this Chapter you shall see it is Wisdom And by Wisdom here you are to understand the Lord Jesus Christ so far as he hath pleased to reveal himself to us either in the Word of God or work of his grace For Christ is here especially meant but not Christ meerly or barely as God nor Christ in the second person but so far as the Lord Jesus Christ the wisdome of his Father is pleased by the work of his grace by the power of his Spirit in the Ministory of the word either written or preached to reveal himself to us So far he is said to be Wisdome The words now are clear you see what is to be understood by hearkning and who the parâ—ie is to whom we must hearken The Point then that ariseth from these two parts of the Text thus joyned together in the Explication is evident and it is to this effect Namely â—hat The voice of the Lord Jesus Christ ought onely to be attended to and must be obeyed of all his faithfull servants I say Of all his faithfull servants The Lord Christ thinketh 〈◊〉 vain to speak to others therefore he addresseth himself onely to his children These are they that must attend and obey his voice whatsoever he shall be pleased to reveal unto them they must submit themselves unto it and that before and above all others in the world The Point is clear and evident You see it is the main purpose and intent of Christ in this place and therefore hee calleth for audience he desireth to gain acceptance at the hands of men As if he should say in other terms Lay by all other advice onely hearken unto me my children let corrupt counsell carnall advice the sinfull delusions of all ungodly persons in the world let them all passe onely hear and hearken unto me entertain and unbrace my counsell submit your hearts to my instructions And not onely Christ requires this of his children in this place under the name of Wisdome but it is the injunction of God himself and that from heaven it is such a truth and of so great importance that God himself from heaven makes it known and giveth it in speciall charge to all the sons of men Matth. 17.5 When Christ was transfigured in the Mount There came a voice out of the cloud which said This is my beloved son in whom I am well pleased hear ye him Mark there came a voice out of the cloud It is not onely the voice of man that perswades you aâ—d enjoyns you to give audience to the Lord Jesus but God himself and that from heaven and that in mediately with his own mouth layeth this upon us as a dutie that we are to perform that we should hear his Son that is hear him above all more then all nay hear him onely and none but him It is that also which Christ himself calleth for Mat. 11.29 Learn of me for I am meek and lowly in heart As if he should say There are many masters and teachers in the world but leave all the rest and come hither and learn of me for I am c. Yea it is not onely the charge of God and command of Christ but it hath been and is the generall resolution of the Saints of God from day to day Mic. 4.2 all the people joyned hand in hand as it were Come say they and let us go up to the mountain of the Lord and to the house of the God of Jacob and he will teach us of his waies and we will walk in his paths for the Law shall go forth of Zion and the word of the Lord from Jerusalem As if they should have said Because from Zion cometh the Law because at Jerusalem the word of God is taught and revealed therefore it is high time for us to go thither come let us goe let us wait upon God there he will teach us of his waies and what remaineth we will walk in his paths we will stoop unto the truth delivered we will submit our selves to it and conform our hearts and lives to the will of God revealed to us from thence And you shall observe the holy Prophet David as though there had been no Temple no Priest no Teacher besides how his good soul is still breathing upward in many passages of the 119. Psalm Lord teach me Lord quicken mee Lord give understanding to thy servant c. He repaireth maâ—nly and chiefly to the Lord for guidance and direction Enough for the proof of the point But a man may aske after what manner must I hearken Hearkning I told you implyeth attention and obedience therefore you may remember that I put them both together in the Doctrine that it was our duty both to attend to the voice of Christ and to yeeld obedience unto it But how must I doe this For the opening hereof give me leave to discover unto you three particulars which are specially to be considered and are required of
every soule that would make conscience of discharging this duty First of all we are then said to hearken to the voice of Christ as we should doe when we first seek to him and depend wholly and onely upon him for direction I doe not say but we may use all good meanes and helpes that God shall please to put in our hands But this I say howsoever we may use other meanes yet we must depend upon no other but the Lord Jesus first of all have recourse unto him and withall resolve that he onely shall cast the scale that his direction shall onely stand with us in whatsoever case it is we desire counsell And then the soule is said indeed to depend upon Christ for direction when it doth acknowledge a kind of soveraignty in him and also an all-sufficiency to direct a man so that howsoever we sometimes heare the counsell of others and hearken to the voyce of the Minister and of private friends yet we ever use them but as means to bring us to Christ and to reveale his counsell unto us and there being diversity of opinions and variety of judgements in many matters of Religion and that amongst godly and learned men yet in all points that which mainly casteth the scales with us is not the learning or holinesse of this or that man but the so veraignty and authority of Christ what he saith what his mind and his judgement is and what he would have us to doe This is the depending of the soule upon Christ You shall observe in the Old Testament how this course was ever taken up by the Saints in any matter of difficulty how they had alwayes recourse to the counsell of God and made their repair to his mouth We may read how often David did this 1 Sam. 23. When the matter was in much question and he in a great straight and every one gave in their severall opinions he went and enquired of the Lord saying Shall I goe and smite these Philistines verse 2. And when the Lord bad him goe and his followers were utterly against it he enquired yet again verse 4. and in the conclusion the counsell of the Lord bore the sway with him though in the judgement of flesh and blood it seemed the worse So again verse 11. Will the men of Keilah deliver me up into the hands of Saul will Saul come down c. So Psal 85. when he had long pleaded with God as it were in the time of Extremity see whither he had recourse at the last and upon what he setled himselfe verse 8. he resolveth upon this I will hear what God the Lord will speak that is I will not eye meanes nor look upon any mens opinions but I will hear what the Lord will say My brethren this is the course that every one of us must take if ever we purpose to hearken to the Lord in a right manner we must upon all occasions in all doubts and questions have recourse to him and labour to captivate our judgements to that truth that shall be delivered to us from him as knowing all other directions are good onely so farre as they are squared by that standard Look as men doe in their Law matter If one have a sute depending in an inferiour Court and cannot meet with satisfaction there according to the state of his cause he appealeth to a higher Court and there standeth at the judgement of the cheif Judge so ought it to be with us in all spirituall doubts and difficulties we must appeale from the conceits and counsels of men to the authority of Christ This is a point that is grosly mistaken and the contrary professed and maintained in popery But I shall not meddle with that at this time This is the first rule so to repair to Christ as wholly to depend upon him for direction But marke this we must repaire to him in the first place and not suffer our judgement to be forestalled with former counsels but first while the minde lyeth equally and indifferently disposed then set the word step in then let us repaire to Christ for guidance in the cause The contrary is a great hinderance to the effectuall passage of the Word of God into the hearts and soules of men and the world may easily observe it For look what points men have drunk in or what customes they have entertained they keep and retain them and there is no speaking against them their hearts are forestalled against the truth and possest with other principles or carnall customes and therefore the word of God takes no place in them The second thing we are to take notice of concerning the manner of our hearkning to the voyce of Christ is this As the soule must first seek unto Christ and depend upon him for direction so in the next place the heart must settle it selfe upon the truth revealed and quiet it selfe in the manifestation of that direction that God hath been pleased to make known unto it We must not listen and hearken to any of those delusions and silly devises wherewith Satan by the ministery of his instruments laboureth to draw us from the truth but our minds being enlightned the counfell of God being made known unto us we ought to take up our rest and standing there settle there let heaven and earth move but stirre not a foot from that truth God hath made known to us It was great folly in that good Prophet 1 Kings 13. to doe otherwise and he suffered for it He was sent on a message against Jeroboam and the Altar at Bethel and was charged by the Word of the Lord nor to eat bread nor drinke water in that place nor turn again by the same way that he came and accordingly he refused divers offers and withstood suâ—dry perswasions to the contrary But at length there came an old Prophet to him as subtill as ancient and he takes upon him to perswade him to return back to eat and drink and to refresh himselfe and he pleadeth I am a Prophet as well as thou and an Angell spake unto me by the word of the Lord and charged me to reveal to thee that thou shouldst come home with me though with no body else Hereupon the young Prophet yeelded to him and went back with him and eat bread in his house and drank water wherefore the Lord flew him My brethren take heed of this The Prophet had a plain charge the will of the Lord was openly revealed to him he gave him an express command to denounce the sentence against Jeroboams Altar at Bethel and that he should not stay to eat or drink in that place when the word of the Lord is so clear if an Angell from heaven should come and teach otherwise let him be accursed saith the Apostle So in ought to be with every Christian when once the truth is clearly revealed unto us and our mindes truly inlightned with the knowledge of Gods will we must resolve not to
hearken to any perswasions to the contrary though they be backed with never so many shews of Religion or learning But a question here may be demanded shall not a man be willing to heare better counsell happily then his own Must he heare nothing at all against such an opinion or practise as he conceives to be grounded upon divine truth and which he hath been taught by those teachers he hath depended upon Who knoweth not that a man may easily be deceived and mistake the sense of Gods Spirit in the word so as to imbrace errour instead of truth My brethren by the cunning subtilty of the enemy this conceit hath crept into the mind of all Heretiques that look what they once drink in they must ever retain it as a principle and never think of removing or unsetling from it This is an hook whereby the Devill holdeth multitudes of men in falsehood and errour and in wicked courses They will heare nothing against that which formerly they have imbraced and been perswaded unto by those they depend upon This policie the Devill useth in Popery and amongst the Familists and Anabaptists teaching them to resolve to hold whatsoever they have received either from themselves or others And here I say it is sinfull for a man to resolve to heare no counsell at all against his opinion But neverthelesse this I say When a man is perswaded that the opinion or course he takes up is such as God himselfe hath been pleased to make known unto him out of his Word he is to receive nothing against this but meerly out of the Word let nothing unsettle our judgement in a plain and revealed truth but onely hold to that As I have been settled by the truth so if ever I change my opinion the truth is that which shall reform me all the counsell I take up and all the opinions I hold shall be such as the Word of God shall reveal to mee And because my minde may be weak and my understanding frail and not able to see the sense of the spirit therefore I will hear nothing against a good course but onely out of the Word If my opinion and my course be such as I am perswaded is the truth revealed out of the word howsoever I may be deluded yet this I will attribute to the Word of God no opinion no authoritie of any other shall carry the truth from me but the word shall reform me as the word hath perswadad me and as the word hath revealed to me This you shall observe to be the counsell of God in severall places of Scripture Mark what the Apostle saith to the Philippians Phil. 1.27 he desireth this at their hands that they would stand fast in one spirit with one minde in the truth revealed and to the Colossians Col. 1.23 Continue saith he in the faith grounded and setled and be not moved away from the hope of the Gospel which you have heard and which was preached unto you As if he should say If you have received that satisfaction from the word of God that you are convinced that it is the word of God and that the course you take is grounded upon it be not moved but stand fast in that truth received This is the second thing The third and last thing which concerneth the manner of our hearkning to the voice of Christ is this When thus the soul is perswaded of the will of God revealed and when the heart setleth it self upon it and hears nothing against the good pleasure of the Lord thus manifested then in the last place the soul must yeeld obedience therunto not alone in doing the thing God commandeth but in doing the will of God in so doing Mark not alone I say performing what God requireth of us but to be carried to the performance of the dutie meerly because God requireth it For these you must observe are two distinct things and of great difference A man may doe the thing which God commandeth and yet notwithstanding never doe Gods will but his own Many a man cometh to Church and there hears and understands and remembers and doth the things that God would have him doe and yet in the mean time doth not at all the will of God for he doth not therefore go to Church because God requireth it but partly either because custome or shame or the Law or somewhat else forceth him to it Here therefore is the main pitch of our obedience not alone to perform what is the good pleasure of God but to let the will of God be the first mover of our souls in the discharging of that service he calleth for at our hands to doe what we doe because it is the will of God we should doe it to perform what he requires in obedience to him because he requires it Our Saviour Christ putteth these together in his prayer to his Father Luke 22.42 If thou be willing saith he remove this Cup from me nevertheless not my will but thine be done He saith not that he will do the thing that God requireth but he will doe the will of God in it the will of God should be the carrier and mover of him to take upon him the great work of redemption So should it be with us in every thing we doe It is not my will that moveth me but the will of God it is not my pleasure that provokes me to this service but the pleasure of God This is the third thing requisite in our manner of hearkning to the voice of Christ And this may be sufficient for the explication of the point Onely let me adde one thing more Hence it followeth clearly That he that doth the will of God because God requireth it will obey all the good pleasure of the Lord Hee will obey him in every thing as well as in one thing in the hardest command as well as in that which is more easie in that which most crosseth his nature as well as in that which is more suteable thereunto This indeed is that which makes a Christian constant in his walking with God notwithstanding all those difficulties and discouragements he meets withall when as others are fain to baulk many things which are required of them to perform For my brethren if a man onely take up the practise of such matters in Religion as sute with his own humour or ease or profit or the like when those fail his performance of the 〈◊〉 faileth also if there be no other motive to carrie him along in the service of God but these outward and carnall considerations when they are gone his service of God is gone also And therefore we find by experience that many men can be content to give us the hearing they will come to Church and attend to the word of God but they will take up no more they will be tyed to the performance of no dutie further then it standeth with their own occasions and suteth with their own sinfull dispositions But
saving knowledge A people may be in the bosome of the Church live under the means of grace and partake of the Ordinances of God and yet notwitstanding all this be void of the saving knowledge of God This is a Point that ariseth clearly and evidently from the Text These people of whom the Prophet speaks were in the Church of God lived under the Ordinances and enjoyed all the outward priviledges of the people of God yet he saith of them they are a people of no understanding they knew nothing of God and salvation in a sanctifying and saving manner It is easie to confirm the truth of this Doctrine by other places of Scripture The Scribes and Pharisees sate in Moses chair and were the teachers of others and therefore one would thinke should have understanding themselves yet our Saviour saith Matth. 13.14 That in them was fulfilled the prophesie of Isaiah which saith By hearing yee shall hear and shall not understand and seeing yee shall see and shall not perceive It was not any want of means they could alledge or that they lacked the Ordinances for they were alwaies hearing and hearing they had all the light that could be afforded them to guide their feet into the way of peace and no question but they waited upon those means and yet they were not informed yet they were not inlightned to know the things that concerned the glory of God and their own peace in a saving manner they heard but understood not they saw but perceived not In the like manner Isai 42.19 the Lord complaineth of his own servants those that should have been neer to him indeed Who is blinde but my servant or deaf as my messenger that I sent Who is blind as he that is perfect and blind as the Lords servant Seeing many things but thou observest not opening the eares but he heareth not It is generally conceived that this is spoken of those that drew neer to God even in the Ministery and Priesthood and were brought up especially for this service yet notwithstanding who so blind as they were and who so ignorant as the Messengers he sent It was also the Apostles complaint of the Hebrews that whereas for the time they might have been teachers of others they had need to be taught again which be the first principles of the Oracles of God Heb. 5.12 Having so long a while injoyed the means of grace and salvation and under the light of the Gospel and had so many gracious instructions and reproofs surely they might have been in the highest Form in the School of Christ they might have been guiders and teachers of others yet notwithstanding they had need themselves to be taught the very first Rudiments the very A B C. of Religion they remained ignorant of the first principles of the Oracles of God and were fitter to be fed with milk than with strong meat In the prophecie of Jeremy the Lord sendeth the dull and heavie hearted Jews as it were to school to the creatures The Storke in the heaven knoweth her appointed times and the Turtle and the Crane and the Swallow observe the time of their coming but my people know not the judgement of the Lord Jer. 8.7 So Isai 1.3 The Oxe knoweth his owner and the Asse his masters crib but Israel doth not know my people doth not consider The people of the Jews Gods own people enjoyed more means then ever any people besides They had line upon line and precept upon precept Isa 28 10.13 From the thirteenth yeer of Josiah saith the Prophet Jeremie even unto this day that is the three and twentieth yeer the word of the Lord hath come unto me and I have spoken unto you rising early and speaking but ye have not hearkned And the Lord hath sent unto you all his servants the Prophets rising early and sending them but yee have not hearkned nor enclined your ear to hear Jer. 25.3 4. They had the means of grace you see yet they were unprofitable under the means they had helps for knowledge yet grew not in knowledge The point then is clear That The People may enjoy the means and yet remain void of the knowledge of God No more therefore for the proof thereof For the ground of the point a little You will ask Is it it possible that there should be such sencelesse ignorance in the hearts of men that live in the bosome of the Church and that any who partake of the Ordinances and the means of salvation should yet remain a people of no understanding Alas my brethren the truth is it is too too evident We can speak of great matters and as the Apostle saith we thinke we know something but this I am sure of that though wee have lived long under the means and have enjoyed abundance of light yet notwithstanding if a man should go from house to house even in this City where the means of knowledge are more then ordinary he should find a marvellous poor deal of sanctifying and saving knowledge yea I doe assure you of any reasonable common knowledge in matters of Religion If you ask What is the ground of all this I will answer briefly in two or three words The first cause why men get no more knowledge notwithstanding they have the means of knowledge I take to be the blindnesse of their mindes the weaknesse of their judgements the ignorance that is in their understanding Though they have all the outward helpes that any people have under heaven yet having a want in themselves and a weaknesse in their own powers and naturall principles it is impossible that ever they should receive any good by those meanes This is the very cause which the Apostle Paul alledgeth Ephes 4.18 why the Gentiles were estranged from the life of God namely because their understandings were darkned and because of the ignorance that was in their mindes and the blindnesse of their heart It skilleth not how bright and clear the Sunne shineth if in the mean time the visive faculty be wanting if a man have no eyes to see he is never the better for the greatest light in the world So it is here as long as men are full of blindnesse and ignorance in their understandings though the light of the Gospel shine in their very faces it is no mervail they benefit not thereby for alas they have no eyes The fault is not in the Gospel for that is light but the fault is in their own souls their understanding is darkned the scales of ignorance are grown over the eyes of their mind they want an inward principle of spirituall sight and so they are not able to reap any benefit by the most excellent meanes in the world as they should doe That is the first Reason Adde hereunto in the second place that as they have blindnesse in their mind and ignorance in their judgement so they are meer naturall men and no further then God is pleased by a supernaturall work of the spirit
further then God is pleased by a mightie hand to break open the heart of a man and to enlighten it whether he will or no as a man may say 2 Tim. 3 6 7. this is observed to be the main cause why men are ever learning and never able to come to the knowledge of the truth They are very good Churchmen as they say often in the Church alwaies hearing and yet notwithstanding remain as poor ignorant silly sots in the main things of life and salvation as if they had lived all their dayes in the West-Indies What is the reason and ground of this The Apostle complaineth there of a certain company of widdows that were ever learning certainly then you would thinke that they were good Schollars no that they were not What was the cause what alwaies learning up early and down late and yet never come to the knowledge of the truth What is the cause The Apostle telleth you in the sixt verse They are laden with sins and led about with divers lusts And vers 8. They are of corrupt mindes reprobate concerning the faith or as it is in the Margent of your Bibles of no judgement concerning the faith Mark like unto these carnall hearted widdows there is a sort of men in the Church of God that carry the cloak of profession upon them and will run to every Lecture and take hold of every occasion to hear a Sermon and yet alas know nothing but are as silly and ignorant in the main grounds of Religion as blind in the things of God as any in the world Will you know the reason why they thrive not Observe it They are laden with lusts and led about with divers pleasures their hearts cleave close to some corruption they harbour some bosome lust in their souls they have a form of godliness but they take not up the power of Religion because it would remove and dis-place those lusts that they love so well I beseech you observe that place Isa 6.9 10. When the Lord had a purpose to overthrow the people and to bring a desolation upon them for their obstinacie he biddeth the Prophet go and preach to them but to what purpose Not to doe them any good for he would not save them Well what course then must the Prophet take Goe saith God and tell this people Hear ye indeed but understand not and see yee indeed but perceive not Make the heart of this people fat and make their ears heavie and shut their eyes least they see with their eyes and hear with their cares and understand with their heart and convert and bee healed I beseech you observe this Text If they did see with their eyes and hear with their ears and understand 〈…〉 God would heal them But God in his just judgement will not have them see nor hear nor understand that they might not convert and be healed and he will accomplish this work by the Ministerie of the Prophet and therefore he sendeth him to harden them by his preaching and how Make their hearts fat and then as it followeth their ears will be heavie and their eies will be shut Now observe what makes an heart fat First continuall glutting of ones self with diet with immoderate eating and drinking and then secondly continuall idenesse these two make men fat Just so it is with the soul of a sinner When as the heart of a man cleaveth to a corruption when as a mans affections are glued unto it so that he takes delight in it let it be what lust so ever it will be you shall ever finde him feeding upon it The proud man continually feeds himself upon his pride his minde is ever taken up with the thoughts of this or that fashion with this or that way of attiring and adorning himself The Adulterer is still feeding on the pleasures of his lust alwaies contemplating on those cursed delights The covetous man meet him where you will assoon as he is up in a morning presently he is talking of buying and selling of bargaining and match-making So the drunkard and the rest of sinners the meat is never out of their mouthes their hearts are continually set upon those sinfull corruptions to which they are addicted And withall mark as there must bee feeding so there must be resting for daily exercise and labour spendeth a man and therefore we know those that will feed any creature fat put it up So when a man is resolved to contiune in that course wherein he is is setled on his lees hath set up his staffe he will go no further but there he will stay such a mans heart is fat and what followeth his eyes will be blind Whatsoever shall come from the Minister to thwart that sinfull disposition of his to crosse that lust which lieth in his bosome any way to disease him or stir him off his dregs though it be never so clear and plain and delivered with never so much evidence and demonstration of the Spirit of God it self yet he cares not for it he is resolved to do what he pleaseth and to take his own course let them all say what they will Hence it cometh to passe that in these daies of light wherein the means of knowledge run through the greatest part of the land and abound as the rivers from the sea and yet men remain stark blind in the mysteries of salvation and altogether unreformed in their lives Doe but observe a little the temper of mens spirits and you shall finde it generally to be this Those truths out of the word of God which they conceive to crosse their quiet and disturbe their peace they will not indure Their heart is resolved to be at peace and at libertie come what come will and therefore whatsoever truth it be that causeth any disquietness or disturbance in them away with it Oh say they I will have none of that I have done with that point Surely it is no marvell that such men are not informed seeing they have shut their eies and will not see Oh say they I see no reason for this I understand not why I may not doc such and such a thing Yea you will not understand it you will not be informed because it will trouble and disquiet your hearts There is many a man my brethren who if he might have his libertie in sinfull courses allowed him and might injoy his credit and contentment and ease in the world together with the Gospel would take up many truths that are now despised by him but the main ground of his contempt lies here he must have his sin he will take his libertie he will enjoy himself what ever is said to the contrary And hence it is that God in his just judgement seeing that such men will not entertain the truth in the â—ove thereof that they might be saved they should be given up to strong delusions that they should beleeve a lie that they all might be damned who beleeved not the
truth but had pleasure in unrighteousnesse Their heart being resolved which way to walk it is just I say with the Lord to give them up to blindnesse of minde to dulnesse of spirit to ignorance and error that they may be hurried on in the waies of destruction for ever It is Gods own word 2 Thes 2.10 Because men received not the truth the whole truth of God in the love thereof Mâ—â—y are loth to have some points to be true as that a man â—hould exactly observe the Sabbath it is just with God to give such up to a profane spirit to deny the Sabbath Others are loth to have this true that they must pray duly every morning and evening in their family it is just with God to give such up to a sottish and stupified course that they can be contended to goe to bed like beasts The like I may say of many other duties The Lord calleth for fasting and prayer and would have his people humble themselves and seek his face now because the duty is tedious and happily the world crosseth it therefore many will fall out with the Ordinance reject it have nothing to doe with it they will have their ease and their quiet their hearts are grown fat and if any thing crosse their corruptions they will not hear with that eare It is fearfull what the Lord speaks against these Rom. 1. 28. and my heart trembleth to think of the hideous curâ—e of God against such courses and his severe indignation against such persons It is said there that because the Heathen delighted not to retain God in their knowledge God gave them over to a reprobate mind to doe those things which are not convenient Mark As they did not like to retain God in their knowledge as who should say Must my mind be inlightned must I be convinced and perswaded that I must lay aside my self and be content in uprightnesse of heart to imbrace every truth of God though it be with the losse of ease and credit and estate yea and of life it self must I doe this well I doe not like it I will not beleeve it all the world shall never perswade me to it And why Because you have taken a sleepy pillow before-hand you have been resolved to keep those things that these truths crosse It is just with God when men doe not love and like to retain the truth he affordeth them to give them up to a reprobate mind that is to a mind void of judgement not knowing the truth not approving the Word And you shall see these men in all their courses and opinions vanishy Why Because the Lord hath given them up to a reprobate mind a mind not able to observe what he revealeth and a heart not willing to entertain what he discovereth to be good Gather up these things This is the last and most speciall argument why the hearts of most men are estranged from God and his truth because they harbour many lusts in their soules and cleave close to some or other corruptions It is a passage worthy observation that is recorded Jer 43. The people that were left behind in the land when the King of Babylon had carried the rest away captive were resolved to goe down into Aegypt but they would first goe to the Prophet and take his advise and he must goe to the Lord and whatsoever the Lord should declare to them by the Prophet that they would doe be it good or be it evill Here was a very fair pretence But their hearts were fully resolved betore to goe down into Aegypt and therefore when the Prophet brought them the answer of God that they should not goe but that they should remain in the Land Thou speakest fatsly say they unto him the Lord our God hath not sent thee to say Goe not into Aegypt to sojourn there but Baruch the sonne of Neriah setteth thee on against us So they obeyed not the voyce of the Lord to dwell in the sand of Judah As if they should have said we had thought thou wouldest have perswaded us that it was lawfull for us to goe down into Aegypt and if thou hadst done so we would have hearkened to thee but because what thou sayest is not as we would have it because it doth not fit us nor stand with that course we are resolved to take we will not yeeld to it whether it be truth that thou speakest or no. I wish this were not so amongst many of us I doe not say carnall and profane ones the world is full of those and their spirits are too too manifest but I say I wish it were not a fault even amongst many that in some measure love and fear the Lord. We are grown sick of our peace and we must have our quiet and ease and contentment therefore though we should appear to be sincere before God in all things and zealous for the cause of the Lord of Hosts we will shuffle in divers practises rather then be disturbed and troubled in that course that we have set to our selves Now I say gather up these and I think the point is clear If it be so that men are blind in their mindes and cannot know the Word if so be they are carelesse and doe not attend to the Word nay if so be they be setled in their sinnes and corruptions from which they will not part it is no wonder that though they have means yet they are not savingly informed in the truth of God answerably to those meanes which are bestowed upon them Let me adde now but one thing for the full clearing of the Doctrine You will say we see the quite contrary For it is cleare and evident that there are many that live in the bosome of the Church that have a great measure of understanding yet are not such as God hath wrought upon effectually yea the Devill himselfe hath knowledge enough and many a man that is nought and carnall hath an abundant measure of understanding happily much more then some godly and holy men can attain to To answer this in two or three words It is true I confesse there is many a cursed hypocrite that hath a great measure of knowledge and yet in very deed hath no true understanding at all For the knowledge whereby such men are inlightned differs much from that information and understanding which the Saints of God have For look as there is wild thime and garden thime both of the same name and both growing after the same manner yet very different in their nature and qualities so it is with knowledge there is a gracious and a sanctifying knowledge garden knowledge as I may say and there is a wild and a common knowledge I will open it a little in two or three words If you goe no further but consider the understanding of both barely you shall cleerly perceive a main difference between a Saint of God and an Hypocrite 1. An Hypocrite and a carnall man like
spirits now in prison What spirits were these which once were disobedient when once the long-suffering of God waited in the dayes of Noah Those spirits and damned souls those damned Ghosts now in hell the spirits of wicked men now in hell what were they they were those that were disobedient in the dayes of Noah Noah a preacher of righteousnesse whose life was a continuall preaching who daily called upon them and was earnest with them to repent and there was much long-suffering and patience afforded them God waited long for their amendment yet those souls were then rebellious under such great meanes and they are now cooped up in Hell A man would thinke it strange when he shall read the storie of Cain that he notwithstanding God himself came from heaven to teach him should yet remain obstinate and stout-hearted and yet you know the storie Gen. 4. you see it was so Cain began to be dismaid and his countenance fell because God regarded not his sacrifice Well God came from heaven and takes Cain to taske Cain what meaneth all this stir Why art thou wroth and why is thy countenance fallen If thou doest well shalt thou not be accepted and if thou doest ill sin lieth at the door and unto thee shall be his desire and thou shalt rule over him A man I say would thinke that one should be instructed when God himself teacheth yet notwithstanding after all this Instruction of God himself whith in reason would be thought as effectuall as could be Cain forsakes God and flyeth off from the commandement of God stoopeth not nor yeeldeth obedience thereunto This is that which the Prophet I saiah hath Chap. 26. 10. Let favour be shewed to the wicked yet he will not learn righteousnesse in the land of uprightnesse will he deal unjustly and will not behold the majesty of the Lord. Though there be many helps afforded to him though he be planted in the Church of God where all things call and cry to him for amendment of life though the holinesse and mercy and goodnesse of God compasse him about though he have holy and religious neighbours about him though he have a good Minister in the Parish where he is yet he will not learn righteousnesse but will deal unjustly notwithstanding all the washing he will remain black still notwithstanding all the means that God vouchsafeth for his good yet he will be naught still One example you shall see of this in a passage of a Parable Mark 12. which makes good the Point in hand A certain man saith the Text planted a vineyard and set a hedge about it and digged a place for the wine fat and built a Tower here was much pains and a great deal of cost bestowed Well he let out this vineyard to husbandmen and went into a far countrey and at the season he sent to the husbandmen that he might receive of the fruit of the Vineyard Did he receive any fruit No they beat one and stoned another and killed another and all the messengers they sent away emptie At last he sent his son his welbeloved but they took him and killed him and cast him out of the Vineyard In a word The Vineyard is the Church of God and the Husbandmen were the Scribes and Pharisees they were those to whom God as it were had let out his Church He sendeth his messengers his servants the Prophets rising early and sending them his Apostles and Disciples to call for fruit for the fruits of holiness of faith and obedience but they abused his servants they made him no return of fruit but when he looked for grapes behold they brought forth wild grapes At last the Lord sent his Son the Lord Jesus Christ he came amongst them he that spake as never man did speak so that even all the world wondred at the gracious words which did proceed out of his mouth certainly saith God they will reverence my Son they will hear him they will be governed by his directions they will stoop at his command No they were then most outragious and malicious against him they all banded themselves together Come say they let us slay him they joyned heart and hand and all for his ruine I will not dwell longer upon the proof of it See it in nature The Physitian observeth it of the stomack that is naught that the best meat that a man giveth it the more cordials the better diet the worse are the humors that are bred by it Even so it is with a naughtie heart and it is an argument of a most wretched disposition when the best Physick the best Remedies the best diet as I may say that God can afford a man for his spirituall cure shall make the heart the worse And truly when the heart is naught it groweth stark naught under the best means No men are so bad as they that live where are the best helps for amendment The thing you see is evident in the proof of it we will a little further discover the nature of such men as live under the means and yet harden their necks and how that corruption that is in the heart doth discover it self most where the best means are And you shall see it made good in these two particulars That wicked men corrupt hearts are the worst under the best meanes though they have admonition after admonition though they are often reproved First of all The hearts of those men grow usually most rebellious against the Lord and against that truth that cometh with greatest power upon them either discoveriing sin to them or working effectually upon the soul and conscience The disposition of men usually that are naught is so that they manifest a marvailous fiercenesse of soul whereby they carry themselves violently against the blessed truth and Word of God and the more because it is the more powerfull we have a rule in reason that contraries when they meet the more violent one is the more the other will work against it as we may see it in fire and water So it is here the greater violence and Spirit and power the Word hath in any place the more violent the heart will shew it self in gainsaying the Ministry thereof The more home the Word cometh to the conscience and the more powerfully it is applied either in the convincing of sin or perswasion to holiness of life the greater risings and stirrings of heart there is against it You shall observe this in a passage of the story of the men of Sodom Gen. 19.9 When the cursed Sodomites came about the house and would have taken the Angels that came to Lot Lot he came out to them and spake very lovingly to them but because that which he said tended to crosse them in their wicked and unnaturall courses mark how they answered him Stand back say they This one fellow came in to sojourn and he will needs be a Judge now will we deal worse with thee than with them and they pressed sore
to the lure of a poor Minister to be at his beck and to stand at his command Alas my brethren doe you think we preach our selves Indeed in carnall reason if a Minister should come in his own name and lay upon you his own commands it were fitter for him to say nothing then to goe about such a work in regard of the great distance there is between the men of the world and him in outward respects But we come in the name of the Lord of heaven and it is his word that we preach and the Word of God is powerfull and will make the sturdiest heart to bow or break under it it is mighty in operation like a two-edged sword dividing asunder between the joints and the marrow searching even into the very thoughts of the heart Now because the heart of a naturall man is not able nor indeed willing to stoop to the authority and power of the word loth to be at the beck of Gods command such naturall pride and arrogancy of spirit there is in carnall men that in stead of submitting and yeelding thereunto they take up arms the more against it by how much the more powerfull the word it It is a pretty passage that we read of the Philistines when the Israelites brought the Ark into the field now the Ark was a Type of Jesus Christ mark the Philistines resolution when they heard of it Woe unto us for here hath not been such a thing heretofore Wo unto us who shall delive us out of the hands of these mighty Gods Be strong therefore and quit your selves like men O ye Philistines that you be not servants unto the Hebrews c. 1 Sam. 4. 8 9. So it is here when the word of God commeth with a certain kind of commanding power as it doth when it is delivered in the evidence and demonstration of the Spirit if a man indeed preach under the hatches as I may say as he may easily doe and trouble no man he shall meet with no resistance but if a man bring the Ark into the field that is set up the power of Gods Ordinance labour to advance the Throne and Scepter of the Lord Christ in the hearts of men then mark to the end that men may not be brought into subjection to the Ordinances of God that they may not stoop and be brought under the yoke of Gods Commandment they joyn hand in hand and side one with another and fight for their liberties as it were counting it a matter of basnesse and pusillanimitie to be subject to the Word of God You have an example of this spirit that is in wicked men in Jer. 2.21 Wee are lords say they there wee will ceme no more at thee And it is observable in that place I named before Gen. 19.9 This fellow came to sojourn with us and shall he be a judge there lay the pith of the Argument and that which moved their wicked spirits against Lot if Lot had ruled them by his counsell then he should have been master over them therefore say they Shall he bee a judge I could tell you wofull experience that we finde of this Wicked men when they are gainsaid and when the word of God is with that Evidence and power of the Spirit discovered to them that it will either stoop them or work upon their galled hearts and consciences they are not able to bear it they cannot endure to be under the government of it therefore they will rebell against it and resolve what shall the Minister rule us Doth he thinke to bring us under his girdle to make us doe what he will and follow what course he will have us take Shall he be lord over us It is the same also with Magistrates and with private families Any means that God useth any admonition whatsoever findeth such entertainment as this with wicked and carnall hearts Let this suffice for a second Argument and reason why wicked men are so marvailous opposite against the word of God and the means of grace even then when it is most powerfull in gainsaying them and their corruptions because of the pride of heart that is in all naturall men whereby they are not able to stoop and submit to the yoke and rule thereof but though they are often admonished yet they harden their necks Wee will now come to the Use And to let all other Uses that might be made of this truth thus cleared and confirmed alone I will onely intimate two unto you What now can we gain from hence thinke you The case you see is evident and every man must subscribe to this as an everlasting truth That wicked men are the worse under the best means You have seen the manner of it and you have seen the grounds of it What gain can we get from this truth Briefly thus much First it is a Use of Examination And next a Use of Exhortation A man may hence clearly see his own soul as in a glasse and discern very plainly what kind of person he is what kinde of course he leadeth in what state and condition he standeth whether he be a gracious man or a gracelesse man whether a wicked man or one that God hath a part in yea or no. It concerneth us all my brethren very deeply to thinke of it Consider well therefore of what hath been said I would not have you conceive that all this that we have spoken is meerly to spend out the hour No my brethren you must labour to bring your souls to be under the power of the truths delivered And know this that whatsoever the Lord saith unto you out of his word he will require it of you when you come to give up your accounts at that day Every Sermon a man heareth he is thereby nearer either to heaven or hell either he is made better or worse by it All mens estates in this world are either holy or unholy either they are in a state of grace and salvation or in a state of sin and condemnation Hence therefore you may take a scantling of your conditions and plainly and clearly see how it is with you Whether you be of the number of those that have infallible Evidences of the work of Gods Spirit in the Ministerie of the word tending to holiness and sanctification or whether you be yet in the gall of bitterness and in the bond of iniquitie Whether you be as you came into the world the children of wrath still or whether you be begotten again by the immortall seed of the Word to a lively hope and to an inheritance with the Saints in light Observe what the frame and temper of thy soul is and how it standeth affected to the word of God when it is revealed to thy conscience If the word prevail not over thee and over-power thee if thy heart submit not to the Scepter of the Lord Christ and yeeld to his commands certainly thou art not right in the sight of God Wee