is so farre from keeping all the commandements of God that he breaketh them all he keepeth none of them as they ought to be kept Thus speaketh holy and zealous Nehemiah of all Gods people and putteth himselfe in the number Neh. 1.7 We have dealt very corruptly against thee and have not kept the commandements nor the statutes nor the judgements which thou commandedst thy servant Moses Yea be hath certainely a false heart no uprightnesse no truth of grace in it that saith in his heart of the commandements of God as that rich young man did Mat. 19.20 All these things I have kept from my youth up or that thinketh himselfe to bee free from the transgression of any one of the commandements of God Secondly I answer Though this be so no man keepeth all no man keepeth any legally that is so as the law requireth so as to satisfie the law and to free himselfe by his obedience from the curse of the law yet is there never an upright hearted man in the world not the weakest of them all but he keepeth all the commandements of God evangelically that is so as in the new covenant of grace he is in Christ accepted of and accounted to have kept them all For this is the new covenant that God hath made with his people Ezek. 36.27 I will put my spirit within you and cause you to walke in my statutes and ye shall keepe my juâ—gements and doe them David did so as we have heard Zachary and Elizabeth did so yea the Apostle saith thus of all faithfull 1 Iohn 3.22 Whatsoever we aske we receive of him because wee keepe his commandements and doe those things that are pleasing in his sight For 1 there is no one commandement but in his minde and judgement he consenteth unto it and saith of it as Rom. 7.12 The commandement is holy and just and good He can say of himselfe as David did Psal. 119.128 I esteeme all thy precepts concerning all things to be right 2. There is no one commandement of God that he doth wittingly dispense with himselfe in but he maketh conscience of it and it hath a divine authority in his heart He can say with David Psal. 119.6 that he hath respect to all Gods commandements And with Paul Rom. 7.15 That which I doe when I transgresse any commandement I allow not for what I would that doe I not but what I hate that doe I. As if hee had said I would faine keepe every commandement of God though I doe it not my desire is to doe the will of God in all things I dislike in my selfe and hate every transgression of the law of God And he that doth thus approve in his minde and set his seale unto every commandement of God he that doth thus make conscience of and unfeignedly desire to doe the will of God in all things is certainely an happy man Never did any hypocrite or naturall man in the world goe thus farre He is not thus subject to the law of God saith the Apostle Rom. 8.7 neâ—ther indeed can be He cannot esteeme in his mind all Gods precepts concerning all things to be right but he hath in himselfe secret reasonings and imaginations that exalt themselves against the knowledge of God as the Apostle speaketh 2 Cor. 10.5 against some part of Gods will revealed in his Word neither can he make conscience of or in his will unfeignedly desire to doe the will of God in all things but doth willingly dispence with himselfe in some things and say with Naaman 2 King 5.18 In this thing the Lord beare with thy servant No no never could hypocrite goe thus farre Thou that canst thus consent unto Gods law and approve of Gods will revealed in his Word in all points and dost unfeignedly desire to doe every thing the Lord requireth of thee thou hast certainely notwithstanding all thy failings an upright heart yea thou art a righteous man in Gods sight not onely by imputation of Christs perfect righteousnesse unto thee but by an inherent righteousnesse which the spirit of Christ hath wrought in thee The righteousnesse of the law is fulfilled in thee as the Apostle speaketh Rom. 8.4 Thou dost keepe all the commandements of God though not legally or so as to be justified thereby yet Evangelically and so as by the new covenant of grace through Christ thou art esteemed by God as a fullfiller of them all And this made Paul to say Rom. 7. â—7 It is no more I that doe it as if hee had said I am not a transgressour of the law And verse 25. I my selfe serve the law of God as if he had said I do keepe and observe Gods law And so much may serve for the answer to the first question The second question is this Hath no man an upright heart that maketh more conscience of some of Gods commandements then of other some My answer to this question must consist of two parts 1. I will shew you how farre forth an upright hearted man may and ought to shew more respect to some of Gods commandements then to other some 2. How and wherein hee doth and must shew an equall respect unto them all For the first A man may have an upright heart and yet be more slacke and carelesse in some duties then in other in his obedience to some of the commandements of God then in other more apt to offend in some sinnes then in other This may arise 1. Sometimes from this that he hath more light and knowledge of his duty in some things then in other So it was with Iacob and the Patriarchs who being most holy men in other things yet made no conscience at all of Polygamy because though it was ever a sinne yet it was not knowne by them to be so 2. Sometimes from this that their tentations are stronger to some sinnes then to other and their pull-backs stronger to with-hold them from some duties then from other Of both these cases we have an example in Iehosaphat Iehosaphat was as zealous as any King of Iudah for the planting of true religion throughout his kingdome as you may see 2 Chron. 17.6 9. and yet in the abolishing of the reliques of idolatry he shewed nothing so much zeale as Hezekiah and Iosiah did Alas it was with him as with our good King Edward he did what he could but was not able to doe it as you shall see 2 Chron. 20.33 Howbeit the high places were not taken away for as yet the people had not prepared their hearts unto the God of their fathers The backwardnesse of the people did hinder him he could not doe as he would So in another case he that shewed in all his other courses such a deale of piety and zeale how great want of zeale and piety did he shew in that league and affinity that he made with Ahab and being so ready to helpe both him and after him his two sonnes Iehoram and Ahaziah three as grosse
4.16 17. and those of whom the Apostle speaketh Heb. 6.4 6. But if thy heart be sound be the measure of grace thou hast received little or much 1 Thou maist be of good comfort For such shall be kept by the power of God through faith unto salvation as the Apostle speaketh 1 Pet. 1.5 Though God visit their transgressions with the rod their iniquities with stripes neverthelesse his loving kindnes he will not utterly take from the nor suffer his faithfulnes to faile his covenant he will not break as he promiseth Ps. 89.32 34. 2. Thou hast great cause to hope thou shalt never fall into scandalous and foule crimes For concerning such falls the faithfull may confidently expostulate with the Lord as David doth Psal. 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 Thou wilt say But how may a man be sure of this considering that the heart of man is so deceitfull that none can know it as the Prophet speaketh Ier. 17.9 I answer Thou maist be assured of it if the fault be not in thy selfe A man by proving and examining himselfe may know that Christ Iesus is in him except he be one whom God rejecteth and disalloweth as unsound and false hearted as is plaine by that which the Apostle saith 2 Cor. 13.5 And thou maist know this First by making conscience to practise what thou hearest and learnest out of Gods Word He that heareth the Word and practiseth what hee heareth is like to him that buildeth upon a rocke whom no raine nor flouds nor windes can overthrow as our Saviour teacheth us Matth. 7.25 26. Secondly If thou make conscience to do the will of God in one thing aswell as in another If yee do these things saith the Apostle 2 Pet. 1.10 that is seeke for one grace as well as another ye shall never fall Then shall I not be ashamed nor disappointed of my hope saith David Psal. 119.6 when I have respect to all thy commandements The fourth use is to comfort Gods people against their slips and falls This is the childrens bread and belongs not to dogs Mat. 15.26 Say not it is pitty these examples were written for many have stumbled at them I answer that it is better reprobates should stumble at them and perish through presumption then that one of the elect that is dejected in the sense of his sins should have lost the comfort of them and so have perished in despaire When our Saviour was told Matth. 15.12 that the Pharisees were offended at his Doctrine he answereth verse 14. Let them alone as if he should say It is no matter what offence such as they are doe take no truth of God that tends to the edification of his children must bee concealed for their sakes For thy sake that art an humbled sinner were these things written And of these things we may say as the Apostle doth 1 Cor. 9.10 He saith it altogether for our sakes for our sakes no doubt this is written And Rom. 51.4 Whatsoever is written is written for us That in the ages to come he might show the exceeding riches of his grace saith hee Ephes. 2.7 in his kindnesse towards us in Christ Iesus Thy sinnes cannot bee greater then thou hast examples of in Gods elect that found mercy with him Were they before thy calling then hast thou Manasses 2 Chron. 33.9 10. and Mary Magdalen Mar. 16.9 Were they committed after thy calling then hast thou David and Peter So that I may say to every humbled soule as Eliphaz doth unto Iob 15.11 Are the consolations of God small with thee Is it not thy great sin that thou stirrest not up thy heart to take comfort in these examples and presidents of Gods wonderfull mercy that are recorded in the Scripture for thy sake Lecture II. On the Title Psalme 51. October 5. 1625. FOlloweth now to be considered in the Title of this Psalme that David made not this Psalme and repented not of his foule sins but continued in them till Nathan came unto him And when came Nathan unto him It was about a yeare or more after the sin was committed for he came not before David had a childe by Bathsheba 2 Sam. 12.14 and how old the childe then was is not expressed So long he lay like a swine sleeping and snorting in that filthy puddle whereinto he was fallen and could not rise nor recover himselfe by repentance And the Doctrine that we have here to learne is this That no man no not the child of God when he hath sinned is able of himselfe to repent when he is fallen he cannot rise up againe The proofe of this Doctrine you shall see in foure points all to bee observed in this example of David First he continued a great while in his sin and could not leave it till Nathan came to him he repented not When Vriah was dead and his wife had mourned for him did he give over his sin No 2 Sam. 11.27 When a man is once fallen into sinne he can no more rise againe then the least child that is till some body come to helpe him up but is apt to lie still where he fell to continue in his sin he cannot leave it When he is once in he is like the gamster or pot companion he cannot give over nor get out againe It is an easie matter to fall into any sin but to rise againe by repentance and to leave it that is difficult nay impossible for any man by his own strength to do it It is said of Iehu 2 King 10.29 From the sins of Ieroboam that made Israel to sin Iehu departed not And of Menahem another King of Israel 2 King 15.18 He departed not all his dayes from the sins of Ieroboam But these were hypocrites you will say and such as never had any truth of grace in them The case sure is not so hard with Gods child if he through infirmity fall into a sin he will easily recover himself againe No no ye have here in David an example of the contrary And so have ye in Iacobs sons When they had first conspired the death of their brother and then cast him into a pit and then sold him for a slave to the Islamaelites they lay twenty yeares in that sin before we can read any thing of their repentance when they were apprehended for spies in Egipt then came their sin effectually to their remembrance Gen. 42.21 and not before See also the proofe of this in that speech of the Apostle Gal 6.1 Brethren if any man be overtaken in a fault ye which are spirituall restore such a one As if he should say help him up againe he cannot recover himselfe Secondly David after he had fallen into this foule sinne fell in love with it sought to hide and nourish it He would faine have had Vriah to be thought the father of his
must alwaies give place to edification and to further the edification of Gods people it well becomes Gods servant even to forget himselfe in a matter of decency For this we have the example of our blessed Saviour not onely in making a scourge and whipping the buyers and sellers out of the the temple where the zeale of Gods house did even eate him up Ioh. 2.15 but even in this very case of preaching Ioh. 7.37 In the last and great day of the feast he stood up and cried And if this make us contemptible in the eyes of any as Davids dancing and leaping in a zealous joy before the Arke did him in the eyes of Michal 2 Sam. 6.16 we must answer such as he did her 2 Sam. 6.21 22. It is unto the Lord that we doe thus and we will be yet more vile then thus and will be base in our owne sight and Gods people will esteeme of us never the lesse for this though such as Michal was do despise us in their hearts for it Thirdly but such of you as are alwaies chiding of us and inveighing against us shew plainely you beare no love to us nor thinke well of us but count us as reprobates or as men profane and void of all religion and how can we love or esteeme well of you that thinke no better of us or how can we profit by your ministery when we are perswaded you love us not I answer that men are greatly deceived in judging thus Gal. 4.16 Am I therefore become your enemy because I tell you the truth Certainely there is no greater argument a Minister loves his people well then this when hee doth plainely reprove their sinnes Levit. 19.17 Thou shalt not hate thy brother in thy heart then shalt in any wise rebuke thy neighbour and not suffer sin upon him For 1. Though we do thinke ill of you and are perswaded you are not yet in the state of grace but profane and void of religion for how can we thinke otherwise of a great many yet may we love you unfainedly for all that if we pittie your case and pray for you and use the best meanes we can to win you to God Our Saviour did not think well of Ierusalem that killed the Prophets and stoned them that were sent unto her and yet he loved Ierusalem dearely as appeares by his pittying her case and weeping over her Luk. 19.41 He did not think well of the Iewes that crucified him and judged them to be in a fearefull state and yet he loved them for all that as appeares by his praying for them Luk. 23.34 Father forgive them for they know not what they doe The Thessalonians that might not keepe company with them that would not obey the doctrine of the Apostles declared by that that they did not thinke well of them yet so long as they did admonish them and use meanes to bring them unto repentance they did not count them as enemies but loved them as brethren 2 Thess. 3.14 15. 2. We may not onely love you well but also thinke well of you and judge you to bee in the state of grace as well as ourselves and yet sharply reprove that that wee see to be a misse in you Our Saviour loved dearely his elect Apostles and thoughtfull well of them and oft pronounceth them to be in a blessed estate Luk 6.20 Blessed are ye poore c. and Mat. 13.16 Blessed are your eyes for ye see c. And of Peter Mat. 16.17 Blessed art thou Simon Barjona Yet did he reprove them often for that that was amisse in them and that very sharply and bitterly Mat. 16.8 O yee of little faith and 17.17 O faithlesse and perverse generation And to Peter he saith Mat. 16.23 Get thee behinde me Satan for thou art an offence unto me for thou savourest not the things that be of God Fourthly I grant this is true that you say a Minister may love his people and thinke well of them too though he doe reprove their sinnes But then hee should deale with them in private if he knew ought to be amisse in them but when he will cry out against them and disgrace them publickly what love is there in that Who can take that well I answer 1. No faithfull Minister dare publickly reprove or note or disgrace any person for any sin that is private For he knoweth he is bound by the commandement of Christ Mat. 18.15 to tender the credit of the offendors but if any mans sinne be publickly notorious and scandalous he must not take it ill to be reproved publickly he must not from this argue that the Minister loves him not You doubt not I dare say but Paul loved Peter well at all times yet when he saw that he sinned scandalously and by his example drew Barnabas and others to dissemble he reproved Peter not secretly but before them all Gal. 2.14 And we have a plaine commandement for this 1 Tim. 5.20 Them that sinne he meanes openly and with scandall rebuke before all that others also may feare 2. To have any sin that thou art given unto to be sharply and publickly reproved so that thy person be not noted nor the fault that was private before made publicke and notorious by the manner of reproving it in the publick ministery is no wrong or disgrace to thee at all Yea if wee knew all the sins that any of you are given unto and did in every Sermon that we make meet with them and sharply reprove them this were a great argument of our love to you and care of your soules and would be a great benefit unto you Or els David was deceived when he prayed Psal. 141.5 Let the righteous smite me for that is a benefit and Solomon when he said Pro. 6.23 Reproofes of instruction are the way of life 3. O that men were so willing as they pretend to be admonished privately Alas few are so most men will be ready as those dogs that our Saviour speakes of Mat. 7.6 to turne againe and bite and rent them that shall offer to performe this office of love unto them But if you were so willing as you pretend yet is it not alwaies fit that we should in private admonish or charge you with the faults we heare and suspect to be in you because in personall reproofes we must be able to convince you not only that it is a sin we heare to be in you but also that you are guilty of it In personall reproofe of sin we must have better proofes then heare-say and strive to be like unto Christ our Master of whom it is said Esa. 11.3 He shall not reprove after the hearing of his eares Fiftly admit all this be so yet many of you that are Ministers blemish your selves much and loose the hearts of your people by this that you are so apt to hearken to tale-bearers and pickethankes and then to broach in the pulpit whatsoever you heare So
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
the Apostle Rom. 1.28 God gave them over to a reprobate mind This is of all the judgements of God the most admirable and dreadfull to see what meanes God giveth to wicked men to awaken their consciences how senslesse they remain still To see men smitten of God as I shewed you Iudas was whom no ministery could stir or as Pharaoh or Ieroboam whom no judgments could move Thus speaketh the Lord of this judgement Stay your selves and wonder saith the Lord Esa. 29.9 Why what should they stay themselves to consider and wonder at Surely at this judgement that was upon the Prophets and rulers and people of that time They are drunken saith he but not with wine the Lord hath powred out upon you the spirit of deep sleep and hath closed your eyes This is the admirable judgement when all is done Let no man therefore any longer account it a blessing to have a senslesse conscience that will never put him in mind of his sins nor checke him for them but account it a great favour of God to have a wakefull and a tender conscience and pray with the Prophet Psal. 13.3 O Lord my God lighten mine eyes lest I sleep the sleep of death that deep and deadly sleep of a benummed and senslesse conscience Remember and beleeve that saying of Solomon Pro. 28.14 Blessed is the man that feareth alway but he that hardeneth his heart shall fall into mischiefe David had never as we see here humbled himselfe thus and run to Gods mercy-seat sued for pardon so fervently as he did if his conscience being awakened had not thus set his sins before him Six great benefits I told you of the last day that Gods people receive by the wakefulnesse and tendernesse of their conscience that puts them oft in remembrance of their sins You will object It cannot surely be esteemed a mercy but a judgement and tentation to have mine old sins brought oft into my remembrance which I have long since repented of and obtained assurance of the pardon of I answer Yes it is profitable to remember and thinke oft even of those sins as wee heard the last day in the proofe of the Doctrine that thou mayest increase the assurance of the pardon of those sins both 1. by examining the truth of thy repentance for to haue ceased long from those sins will not argue thou hast truely repented and 2. By renewing and encreasing thy humiliation for them But if we should much busie our selves with calling our sins to minde and musing of them it would bring us to despaire and deprive vs of all comfort I answer 1. the sight of thy sins how hainous soever they have beene and sorrow for them may stand well enough with true faith and confidence in Gods mercy many have had deepe sence of their sins that have also had sound faith A man may see in himselfe aboundant matter of sorrow and feare and yet discerne even at that time more matter of comfort and joy in the Lord. Thus Daniel did Dan. 9.8 9. O Lord to us belongeth confusion of face to our King to our Princes and to our fathers because we have sinned against thee to the Lord our God belonge mercies and forgivenesses though wee have rebelled against thee Serve the Lord with feare saith the Psalmist Psal. 2.11 and rejoyce with trembling And it is said of the two Maryes Mat. 28.8 that they departed quickly from the sepulcher with feare and great joy 2. Yea a man is never so fit to admire and take comfort in the mercy of God as when he seeth the multitude and odiousnesse of his owne sins Never did Paul so rejoyce in Gods mercy as when he had most sence of his owne sins as is evident 1 Tim. 1 12.-15.3 The sight of thy sins so long as it is joyned with a godly sorrow and hatred of them a desire of reconciliatiō with God so long as it driveth thee to acknowledgement humbling thy selfe before God is not the way to desperatiō but unto sound comfort It is the unwillingnesse of men to see and acknowledge their sins that bringeth despaire and not their willingnesse to doe it as we may see in David While he kept silence his bones waxed old through his roaring all the day long Psal. 32.3 But what course tooke he to finde comfort See ver 5. I acknowledged my sin unto thee and mine iniquity have I not hid I said I will confesse my transgressions unto the Lord and thou forgavest the iniquity of my sin It is a mans putting of his mouth in the dust that giveth him hope of mercy Lam 3.29 The afflicted and poore in spirit trust in the Lord Zach. 3.12 But how can this be will some say that it should be such a blessing to have a tender conscience that is so apt to put a man in mind of his sins seeing the conscience when it accuseth a man useth also to smite and wound him as it was with David 1 Sam 24.5 and that there is no paine or anguish in the world comparable to that which the strokes and wounds of the conscience put a man unto Pro. 18.14 A wounded spirit who can beare I answer 1. If thou wouldst waken thy owne conscience by a due examination of thy owne wayes and calling thy sins to thine owne remembrance it would be lesse bitter and painefull to thee then if by this neglecting thy selfe thou put the Lord to doe it 1 Cor. 11.23.31 Let a man examine himselfe for if we would judge our selues we should not be judged It is a fearefull thing to fall into the hands of the living God Heb. 10 31. 2. I answer that it is true indeed a tender and wakefull conscience will put a man to paine and trouble but the paine and trouble that driveth a man to God as Davids did here is a wholesome and medicinable paine a meanes to keepe us from those paines and sorrowes that are everlasting Of this kinde of chastisement which the conscience giveth us that may bee said which Paul saith of all Gods chastisements Heb 12.11 No chastisement for the present seemeth joyous but grievous neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse to them that are exercised thereby The third and last thing I have to say to these sencelesse men is this that the state they are now in will not last alwayes Certainely that conscience that is now so dead asleepe will one day awaken and doe his office by setting thy sins before thee either to drive thee to God by repentance as it did David here or to drive thee to the Devill by desperation as it did Cain and Iudas That which Moses said to the two tribes the halfe Num. 32.13 may be sayd to euery secure and dead hearted sinner Yee have sinned against the Lord and bee you sure your sinne will find you out Thine owne wickednesse shall correct thee saith the Lord by the Prophet
weakenesse that cost mee so deare yet my heart was for God I did it not with the full sway of my soule This you see every true hearted Christian can to his comfort say of every evill that through infirmity hee hath slipt into this I ought not to have done it was against the purpose of my heart against my will that I have done so and of every good thing that hee hath failed in either for matter or manner thus I should doe and thus with all my heart I desire to doe Now for the third degree of proofes for this point See what high account the Lord himselfe maketh of this when our mind and the purpose and desire of our hearts is set to please him though there be much wanting in our performance See this in three points First Hee accepteth the will for the deed Even as hee accounteth every wicked man guiltie of that sinne which hee purposed and desired to doe though he commit it not Hee that looketh on a woman to lust after her saith the Lord. Matth. 5.28 hath committed adultery with her already in his heart And 1 Iohn 3.15 Whosoever hateth his brother is a murderer And as Solomon saith Prov. 23.7 As hee thinketh in his heart so is he in Gods account So on the other side the Lord accounteth euery good thing as done yea as perfectly performed by any of his servants which hee seeth them purpose and endeavour and unfeinedly desire to doe If there bee first a willing mind saith the Apostle 2 Cor. 8 12. it is accepted So the Lord saith of Abraham that he did offer up his son in sacrifice Heb. 11.17 because he was willing and purposed to do it So because David had a purpose and desire to build God an house he commendeth him for this purpose 1 Kin. 8.18 Thou didst well that it was in thine heart Yea he rewardeth him for it as if he had done it and telleth him 2 Sam. 7.27 that for that he would build him an house So when the servant that ought his Lord ten thousand talents had shewed himselfe willing to pay all and said Mat 18. â—6 Lord have patience with me and I will pay thee all a thing utterly impossible for him to do yet was he desirous and willing to do it as every true Christian is willing and desirous to keepe all Gods commandements compleatly though it be impossible for him to do it it is said in the next words ver 27. that his Lord had compassion on him and loosed him and fargave him the debt hee tooke this for full paiment he accepted of the will for the deed So when Zacheus had unfeinedly professed his willingnes to make restitution Christ saith of him Lu. 19.9 This day is salvation come to thy house So the Lord accounteth that soule a true beleever that doth unfeinedly desire to beleeve For Christ saith they are blessed that hunger and thirst after righteousnesse Mat. 5.6 And him a trve penitent sinner that doth unfeinedly purpose and desire to repent and turne unto God When the Prodigall did but purpose to returne humble himselfe to his father When he was yet a great way off his father saw him and had compassion and ran and fell on his necke and kissed him Lu. 15.20 And the Lord accounteth him a godly man and an observer of all his holy commandements that doth unfeinedly desire to obey him in all things If ye be willing and obedient saith the Lord Esa. 1 â—9 ye shall eate the good of the land Thus you see how God accepteth the will for the deed But secondly hee doth more then so For in the best services wee can doe unto him hee esteemeth more of our wills then of our deeds The Lord regarded nothing so much the benevolence that the Corinthians bestowed on the Saints in Iudea as hee did the willingnesse of their minde in bestowing You have begunne saith the Apostle 2 Cor. 8.10 not only to doe but also to be willing a yeere agoe Neither did God so much esteeme of Pauls preaching though that were excellent as hee did this that he preached with so willing a mind If I do this thing willingly saith he 1 Cor. 9 17. I have a reward And this God maketh high account of in every Minister when hee feedeth the flocke of God not by constraint but willingly 1 Peter 5.2 And when the Lord biddeth Moses speake unto the children of Israel that they should bring an offering for the making of the Tabernacle hee saith Exodus 25.2 Of every man that giveth it willingly with his heart yee shall take my offering hee esteemeth more of the willingnesse of the heart in offering then of the offering it selfe And this reason Paul giveth to Philemon verse 14. why he would not retaine Onesimus without his minde that thy benefite saith hee should not bee as it were of necessity but willingly he knew God did most esteeme of that Thirdly and lastly When God hath once wrought an unfeined purpose and desire of heart to please him for it is hee onely that worketh in us to will as well as to doe Phil. 2.13 hee will reward it with an increase of strength and ability to doe well and a chiefe cause why wee have no more ability to doe well is because wee no more desire to doe well For the Lord hath promised to fulfill the desires of them that feare him Psalme 145 19. to fill thy mouth if thou open it wide Psalme 8â— 10 to fill the hungry with good things Luke 1.53 And thus you have heard this truth confirmed unto you that a Christian may gather more comfortable assurance of the uprightnesse of his heart from the goodnesse of his will and desire then from the goodnesse of his life or of any actions he is able to performe Let us now come to answer that which may bee objected against this truth which is the third thing that in my methode I propounded and promised to doe For this doctrine may seeme to bee too broad a way and too open a doore of hope and comfort to the most lewd men Oh will they say this doctrine we like well this giveth us assurance that our hearts are as upright as the precisest of them all for wee also have good desires we would faine doe well we desire to beleeve in Christ we desire to repent and leave our sins And so we shall find in the word of sundry cast-awayes that have not onely had desires to be saved as Baalam Numbers 23.10 Let mee dye the death of the righteous and let my last end be like his and those foolish virgins that cryed Mat. 25.11 Lord Lord open unto us but have had desires also to go in the way that leadeth unto life desires to doe well Many I say unto you saith our Saviour Luke 13.24 will seeke to enter in at the strait gate and shall not bee able Now my answer unto this objection shall consist of two parts First
of his will in all wisedome and spirituall understanding that yee may walke worthy of the Lord unto all pleasing being fruitfull in every good worke and increasing in the knowledge of God Strengthened with all might according to his glorious power unto all patience and long suffering with joyfulnesse Marke 1 how earnestly he prayeth for increase of knowledge in them that had already greatly profited in it 2 that he desireth this as the meanes whereby all other graces that were in them were to receive their strength specially the grace of patience to beare the crosse of Christ with comfort As if he had said thus I know it is not possible for you to be strengthened in patience nor to hold out in the fiery triall with comfort unlesse you be filled with the knowledge of Gods Word in all wisdome spirituall understanding This the Apostle teacheth us Rom. 15.4 Whatsoever things were written aforetime by the holy Prophets were written for our learning to teach us to breed knowledge in us that we through patience and comfort of the Scriptures might have hope As if he should have said All true patience and comfort and hope in the time of affliction is grounded upon that which we have learned in the holy Scriptures This David confirmeth to us by his owne experience in many passages of the 119. Psalme That Psalme appeareth plainely to have beene made in the time of great affliction both outward and inward that David was exercised with and we shall find that in all his affliction he cryeth there unto God for nothing so much for nothing so earnestly as he doth for knowledge in the Word of God See this in verse 124 125 143 144 169. And why doth hee thus cry for knowledge Certainely he knew nothing was able to support and stablish his faith and hope his patience and comfort in his affliction but onely this If any man shall object against this That many of the Martyrs were most constant in their profession and shewed marvellous patience and comfort in their sufferings that yet had very little knowledge we read in the book of Martyrs of some that suffered who were so ignorant as they could not tell how many Sacraments there were or what a Sacrament is nay one of them answered she had heard there was one Sacrament but what it was she knew not Page 2091. of another we read that was so simple as he was commonly reputed litle better then an idiot Pag 2232. of another who in a letter of his doth admire this himselfe that knowing himselfe to be so unlearned and ignorant as he was yet he found such strength and assistance from God in his sufferings as he did Page 2080. To this I answer 1. That all these had full and certaine knowledge out of Gods Word of those truthes that they did suffer for though they were very ignorant of many other 2. They were filled with the knowledge of Gods will according to their measure their knowledge was fully proportionable to the measure of the meanes and capacity that God had given them and the least pot may bee as full as the greatest vessell that is 3. That little knowledge that they had was saving and spirituall they were taught it of God in the hidden part God had made them to know wisdome or els they could never have held out in such sufferings with such constancy and patience as they did And this is the first reason why the Holy Ghost in the Scripture doth ascribe so much unto knowledge it is the foundation of all other graces and that that giveth strength and stability unto them Secondly Knowledge is the seed from whence all other graces doe grow it is the meanes whereby they are bred and begotten in us This point is evident even in nature for the will and affections are moved by the understanding that sitteth at the sterne in the soule of man A man can neither love nor hate desire nor feare rejoyce norâ— mourne for any thing but according to the apprehension hee hath of it first in his understanding But see the proofe of this out of the holy Scripture in these two points 1. God doth never ordinarily worke any saving grace in any that hath no knowledge 2. Where knowledge is once truly wrought by the spirit of God all other saving graces will follow For the first See what the holy Apostle saith 2 Pet. 1.2 3. Grace and peace bee multiplied to you through the knowledge of God and of Iesus our Lord. Knowledge is the meanes to bring us to the sense of Gods free grace and to that sweet peace that is the fruit of it yea to have them multiplied in us But he goeth further in the next words According as his divine power hath given us all things that pertaine to life and godlinesse through the knowledge of him that hath called us to glory and vertue Knowledge is the meanes whereby God giveth and worketh in us every other grace also No man can attaine to true saith till hee have knowledge How shall they beleeve in him of whom they have not heard Rom. 10.14 And Esa. 53.11 By his knowledge shall my righteous servant justifie many No man can pray aright or do any other service unto God till hee have knowledge Know thou the God of thy father and serve him with a perfect heart saith David to Solomon 1 Chron. 28.9 My lips shall utter praise when thou hast taught me thy statutes saith David Psalme 119.171 As if hee had said Till then I can never doe it Bee more ready to heare saith Solomon Eccles. 5.1 then to give the sacrifice of fooles Till by hearing of the Word wee have gotten knowledge all our prayers and services we doe unto God are but the sacrifice of fooles they are not the fruits of Gods grace and spirit nor acceptable unto him To conclude this first proofe God will have all men his elect of all sorts saith Paul 1 Tim. 2.4 to bee saved and to come unto the knowledge of the truth This knowledge of the truth is the meanes whereby all those shall bee saved whom God will save Secondly Where knowledge is once truly wrought all other graces must needs follow 1. Sound knowledge will breed holy affections and desires If thou knewest that gift of God saith our Saviour to the woman Iohn 4 10. and who it is that saith unto thee give me to drinke thou wouldst have asked of him and he would have given thee living water If a man knew Christ aright he could not choose but thirst after him and prize him above all the world If a man did rightly know and were perswaded of the comfort that is to bee found in godlinesse and the reward thereof it were not possible for him not to desire and be in love with it And if men did rightly know the torments that are prepared for wicked men they must needs tremble and be afraid of them 2. It will
was there in him either to further or to hinder any of them And if the efficacie of grace that God giveth to men for their conversion were no more but this that they are made thereby able to convert and repent if they will how could that bee true which the Apostle speaketh 1. Cor. 4.7 Who maketh thee to differ from another and what hast thou that thou hast not received Who made Peter to differ from Iudas that when they had both fallen the one truly repented the other did not Surely if this were so Peter might have said not the Lord but I made my selfe to differ from Iudas he had as sufficient grace given him of God for his conversion as I had he had power given him to repent if he had listed as well as I but he did not make right use of his free will for the accepting of Gods grace as I did and that was it that made the difference betweene him and me Lecture CIII On Psalme 51.6 Nouemb. 11. 1618. IT followeth now that wee proceed to the latter branch of the Doctrine namely to shew That the sound and saving knowledge of the truth that is in any man is to bee ascribed only to the worke of Gods grace and holy spirit not unto any power and ability that is in man himselfe In the hidden part saith David here thou hadst made mee to know wisedome See this confirmed unto you in three points 1. No man is able without the supernaturall grace of Gods spirit to attaine unto that knowledge of the truth as is sufficient unto his salvation 2 This supernaturall grace of Gods spirit is not common nor actually vouchsafed unto all that doe enjoy the meanes of instruction 3. No cause can bee given why this grace should bee vouchsafed unto one rather then unto another but onely the good pleasure and will of God For the first of these points I can no way better confirme it unto you then by answering two objections that may be made against it 1. Concerning the cleare and evident manifestation of the truth in the word and the ministery thereof 2. Concerning the great measure of knowledge that many a man by his naturall abilities without any supernaturall worke of Gods grace hath attained unto For the first It cannot bee denyed that all those truths the knowledge whereof is necessary unto salvation are not darkely and obscurely but plainly and clearely set downe in the holy Scriptures Thy word saith David Psal. 119.105 is a lampe unto my feet and a light unto my path And the Apostle 2 Peter 1.19 calleth the word of prophesie the Scripture of the old Testament a light that shineth in a darke place An evident demonstration of the plainnesse and easinesse of the holy Scripture to be understood is this that it was written for the use not of the learned onely but of all Gods people I have written to him saith the Lord Hosea 8.12 that is to say to Ephraim to the whole people and congregation of Israel the great things of my law but they were counted as a strange thing And how could Ephraim be blamed for counting them as a strange thing if they had beene written so obscurely and darkely that they could not bee understood by them So our Saviour speaking to the multitude to the common people Iohn 5.39 commandeth them to search the Scriptures that is to read and studie them diligently and giveth this for his reason For in them saith hee you thinke to have eternall life and they are they that testifie of mee which hee would never have done if he had thought the Scriptures had beene so darke that the common people could never understand them Neither would the Apostle have commended this in Timothy 2 Tim. 3.15 that from a child hee had knowne the holy Scriptures nor noted it to the praise of his grandmother and mother that they had trained him up so if hee had not knowne that the holy Scriptures are so plaine that even children may bee able to understand them Certainely they are so plaine in those points the knowledge whereof is necessary to the obtaining of eternall life as no man no woman no child need to bee discouraged from the reading and study of them Yea it was purposely written by the holy Ghost in that manner that it might bee understood of the simplest of them that read it and bring them unto knowledge The testimony of the Lord saith David Psal. 19.7 8. is sure making wise the simple the commandement of the Lord is pure enlightning the eyes And 119.130 The entrance of thy words saith hee or the doore of them as it is in the Originall giveth light it giveth understanding unto the simple As if he had said So soone as they doe but open the doore and make any entrance into them they shall see light and get understanding by them And if these necessary truths of God were so plainly delivered and set downe in the word of prophesie in the Scripture of the old Testament how much more in the new wherein all things are plainer then they were in the old and which doth open and interpret those things that were more darkely delivered by the prophets The mystery which was kept secret since the world began saith the Apostle Rom. 16.25 26. is now made manifest and by the Scriptures of the Prophets he meaneth as they are now opened and interpreted according to the commandement of the everlasting God made knowne to all nations for the obedience of faith And if all necessary truths be so plainely set downe and delivered in the written word how much more in the ministery of the word preached For this is a chiefe worke and duty of the ministery to open the Scriptures and make the meaning of them plaine unto the people as those Levites did Nehem. 8.8 They gave the sense of the law of God and caused the people to understand the reading And if all necessary truths be with such evidence and plainnesse delivered in the word and the ministery thereof why may not any man having the use of reason and judgement and being attentive in reading and hearing without the helpe of any supernaturall grace attaine to the sufficient knowledge of them nay how can he choose but doe it To this I answer The whole truth of God that is necessary to be knowne unto salvation is indeed plainely and clearely revealed in the holy Scriptures there is in the word and ministery thereof a bright and shining light But alas every man by nature is blind Hee that lacketh these things saith the Apostle 2 Peter 19. he that is unregenerate and lacketh saving grace is blind And what use can the blind man make of the light while he remaineth blind and till his eyes be opened Till the Lord annoint our eyes with that eye-salve that Christ speaketh of Revel 3.18 and cure us of this blindnesse till he open our eyes till he by his spirit inlighten
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
thou art that art most bitter and violent of either side then art thou certainly thy selfe most wilfully blinde And I doe assure thee in the name of the Lord and by good warrant out of his word that if thou canst not unfeignedly love every one that truly feareth God whither he conforme or not conforme if thou canst not bewaile and strive against these hard conceits thou hast beene wont to entertaine against such thou canst have no comfort at all in thine owne estate before God Let there be no strife I pray thee saith Abraham unto Lot Gen. 13.8 betweene mee and thee for we are brethren And it is noted by the Holy Ghost Verse 7. for a circumstance that did much aggravate the sinne of Lot and the griefe of Abraham for that variance that the Cananite and the Perizzite dwelt then in the land Certainely all that truly feare God are brethren And have not we Cananites and Perizzites enough in our land Papists and Atheists and profane persons that doe mortally hate us all that have any true feare of God in us and rejoyce much in our variances Or is the number of them that truly feare God so great that we must dishearten and weaken one another by nourishing heart burning and discord among our selves But the time will not permit me to enlarge my selfe in this point as I desire to doe I will therefore conclude my speech with the words of the Apostle Iam. 5.9 Grudge not one against another brethren lest yee be condemned Lecture CXLIV On Psalme 51.7 August 2. 1631. IT followeth now that we proceed unto the second of those foure effects and fruits whereby a man may certainly know whether he hath the spirit of Christ and consequently whether he hath Christ and is by his death and obedience perfectly justified in the sight of God and that is constancy in Religion This is then the Doctrine that I am now to insist upon That he that hath the spirit of Christ in him will be constant in his Religion above all things Now before I give you the proofe of the point I must explaine first and prevent the mistaking of it by answering three questions and removing three doubts that may rise in your mindes against it First You may aske me Is it a certaine note of a man that hath the spirit of Christ to be constant in his religion I answer No unlesse it be the true Religion that he doth professe It is indeed a morall vertue and one of the best things that are to be found in a naturall man to be constant in his Religion be it true or false And so the Lord noteth it to be Ier. 2.10 11. Passe over the isles of Chittim and see and send unto Kedar and consider diligently and see of there be such a thing and to be found even among them hath a nation hath any nation changed their gods As if he should have said Hath not even the light of nature discovered thus much unto all nations that it is a shamefull and odious thing for a people to be variable and unconstant in their Religion But my people have changed their glory their Religion he meanes For this constancy in a mans Religion which he is perswaded is true though it be false argueth a zeale of God in him though it be not according unto knowledge And that the Apostle speaketh of you know Ro. 10.2 as of a good thing iâ— it selfe as of one of the best things that can be in a naturall man But yet this is no signe of grace no fruit of the spirit of Christ to be constant in an erroneous and false way It was no commendation either to Ieroboam himselfe or to Iehu or to any other of the Kings and people of Israel that they abode even to the dissolution of that state in that Religion that Ieroboam did at the first establish and would by no meanes be drawne to forsake it The children of Israel saith the Holy Ghost 2 King 17.22 walked in all the sinnes of Ieroboam that he did they departed not from them This constancy in their Religion is oft mentioned in the story to their great shame and reproach It is no praise at all nor signe of grace in a Papist or any other Heretick or Schismatick whatsoever that they have beene constant in their Religion even unto death It is not the punishment that a man indures but the cause for which he suffers that maketh him a Martyr It is not constancy but obstinacy in a man to abide so resolute and unmoveable in any errour as he will admit of no meanes that may informe him better to be like the aâ—afe Adder Psal. 58.4 5. that stoppeth her eare which will not hearken to the voice of the charmers charming never so wisely Yea it is not only a great sin but a fearefull judgement and curse of God too He hath blinded their eyes saith our blessed Saviour Ioh. 12.40 and hardned their hearts that they should not soe with their eyes and understand with their hearts and be converted and I should hâ—â—le them So that when I say constancy in Religion is a note of him that hath the spirit of Christ I meane constancy in the true Religion It is the cleaving to the truth of God that is such a note But then you will aske me secondly How shall I know in that great difference of opinions in Religion that is in the Church and that even among learned and good men too which is the truth Whether that that I hold and professe bee the truth that so I may constantly hold it and cleave unto it When our Saviour had said Ioh. 18.37 38. and it was that good confession that the Apostle 1 Tim. 6.13 saith he witnessed before Poncius Pilate to this end was I borne and for this cause came I into the world that I should beare witnesse unto the truth Pilate said unto him what is truth And certainly wee have many now that were borne and bread in the Church that know no more what the truth is then Pilate did but like men utterly ignorant and unsetled in Religion are as ready to say as he he was What is truth Now to these men I answer with the words of our Saviour Ioh. 17.17 Sanctifie them with thy truth thy word is truth If that Religion that thou professest be no other then that which God hath taught thee in his holy word then is it doubtlesse the true Religion If thou holdest nothing in Religion but that thou canst warrant and prove by Gods Word then holdest thou the truth and thou must hold it fast and cleave constantly to it It is the word of truth Eph. 1.13 it can never deceive thee Thy testimonyes are very sure saith David Psalm 93.5 This sacred booke of the holy Scriptures and writings of the Prophets and Apostles is the foundation upon which God buildeth his Church as the Apostle teacheth us Eph. 2.20 If thou
and wonders that they doe yet might they bee false Prophets for all that false Prophets saith our Saviour shall shew great signes and wonders in so much that if it were possible they shall deceive the very elâ—ct If it were possible saith hee It is not possible for any of Gods elect to bee so deceived by any false teachers as that they should fall into those errours that are fundamentall and persist in them The foundation of God saith the Apostle 2 Timothy 2.19 this decree of God which is the maine foundation of our whole salvation that standeth sure and can never bee mooved or altered And secondly wee are kept saith the Apostle 1 Peter 1.5 by the power of God through faith unto salvation And by our faith wee have in these things and in other the promises of God we stand as the Apostle saith 2 Corith 1.24 and not by any thing that is in our selves But though this bee so yet hath the Lord appointed some things for us to doe to preserve our selves from falling away from the truth And though he at the first made us without our selves not of our first creation only but of the first forming of the new creature principally is that to be understood which the Church speaketh Psalme 100.3 It is he that made us and not we our selves as appeares by the words that follow We are his people and the sheepe of his pasture we were meere patients in both those first workes of God yet will he not save us without our selves he will not preserve us in the state of grace nor bring us unto glory without our owne endeavour he will have us to be agents in this work our selves and co-workers with him Work out your own salvation saith the Apostle Phil. 2.12 and Iude 20 â—1 Build up your selves in your most holy faith and keep your selves in the love of God And whomsoever God hath elected and decreed to preserve so as they shall never bee deceived and drawne from the truth in them he will worke a care and endeavour to use all meanes to preserve themselves Yea he will make them to be diligent and painfull in working for themselves this way in doing their endeavour and using of the meanes whereby they may be kept from falling away from the truth The Apostle writing to the Hebrewes that had done much already to make sure to themselves their owne election and calling And wee desire saith hee Hebrewes 6.11 12. that every one of you doe shew the same diligence to the full assurance of hope unto the end That yee bee not slothfull but followers of them who through faith and patience inherit the promises No man can have full assurance of hope to bee preserved from falling away unlesse even to the end of his dayes hee bee diligent in using the meanes to preserve himselfe No man may looke to inherit Gods promises that is a sloathfull man that relyeth wholly upon Gods mercy and power and gracious promises and will use no endeavour take no paines to keepe himselfe from falling from God On the other side hee that will diligently endeavour himselfe to doe that that God hath directed him to doe and to use Gods meanes shall not need to doubt but that God will uphold him though the times were farre more dangerous than they are Hee that upheld Noah Genesis 6.9 and Obadiah 1 Kings 18.3 in such times as these were can certainely uphold us in these times God is able to make him stand saith the Apostle Romans 14.4 Yea and hee will cetainely doe it if wee bee not wanting to our selves Arise and bee doing saith David to Salomon 1 Chron. 22.16 and the Lord will bee with thee Do thy endeavour in the use of Gods meanes conscionably and thou shalt not need to doubt of successe In all labour there is profit saith the Holy Ghost Prov. 14.23 which is to bee understood as well of the paines wee are to take for our soules and for heaven as for that wee take for our bodies in our worldly callings Yea the Lord to shew the necessity of our own endeavour to encourage us unto this and to honour the use of his meanes is pleased to ascribe our preservation from falling and standing in the state of grace which is indeed his owne worke onely unto this our care of keeping of our selves Hee that is begotten of God keepeth himselfe and that wicked one toucheth him not saith the Apostle 1 Iohn 5.18 A regenerate man may by a conscionable use of the meanes yet not hee saith the Apostle 1 Corinthians 15.10 but the grace of God that is with him and with all others also that faithfully doe their endeavour keepe himselfe so as that Satan nor any of his agents shall ever bee able to touch him mortally to draw him to that sinne that is unto death Yea hee that will carefully doe what lyeth in him I speake still of the regenerate man may preserve himselfe though not from all sinne from all humane frailties and infirmities yet certainely from all grosse and scandalous sinnes even from such as hee hath beene by nature or custome most strongly inclined unto And I kept my selfe from mine iniquity saith David Psalme 18.23 You will aske me then what is it that God would have vs to doe to preserve our selves from falling into errour and to keepe our selves constant in his holy truth I answer they bee two things principally some things wee must avoid and some things wee must doe 1. We must carefully beware of and shun those things whereby we are in danger to be corrupted in our judgement and drawne away from the truth 2. Wee must diligently use the meanes whereby wee may bee established and preserved in it Of the first kind there are two wholsome and necessary directions given us in Gods Booke First Hee that would be constant in the truth of religion and not fall from it must shun and avoid them by whom he may be in danger to be seduced and drawne into errour Shun the hearing of them the conferring with them the reading of their bookes desire not to heare what they can say for their errours and against the truth This direction wee shall find often given unto Gods people Cease my sonne to heare saith the Holy Ghost Proverbes 19.27 the instruction that causeth to erre from the words of knowledge As if hee should have said Thou hast received the knowledge of the truth from the Word of God the writings of the Prophets and Apostles are the words of knowledge and these men would instruct thee and by great probability of reason perswade thee another way Give over hearing of such men saith the Holy Ghost This direction the Apostle gives Romanes 16.17 Now I beseech you brethren saith hee observe his earnestnesse in this matter marke them which cause divisions and offences are authors of new sects contrary to the doctrine which yee have learned and avoid them And this note our blessed Saviour
into the true Church are not yet called to the knowledge and profession of the truth them also I must bring they must needs bee brought into this fould they must needs bee made members of the true Church and brought into the number of them that professe the truth And how must that be done And they shall heare my voice saith he If Christ intend to bring them into his fould to save them they shall heare his voice And how shall they heare without a Preacher Saith the Apostle Rom. 10.14 So that when God with-holds from a people the Preaching of his word though we may not presume to judge of his secret counsell and decree concerning any man or to limit his power yet may we boldly say that this is a fearefull signe that Christ hath no sheepe there whom he meanes to bring unto his fould no elect people there whom hee meanes to save And when God restraines preaching and takes it away from a people for whosoever be the instrument this is his doing certainly Is there any evill in a city and the Lord hath not done it Amos 3.6 we may take it for a signe that the Lord hath no more sheep there whom he means to bring into his fold If God should send upon a land such weather either in seed-time as should rot all the seed in the ground and make it unfruitfull or in the harvest as should rot all the corne when it is come even unto ripenesse or if sending a plentifull and seasonable harvest he should send such a generall mortality and sicknesse among men as none could be got to reap and gather it all men would take this for a signe that God meant to bring a famine upon that land and destroy both man and beast by it yea they would be much affected and mourn extreamly for such a judgement it would be a day of griefe and of desperate sorrow as the Prophet speaketh Esa. 17.11 And yet men know well enough that God can keep men from famine and feed them sufficiently though they have no corn at all as he did all Israel for forty yeares together in the wildernesse Even so it is in this case the Apostle speaking of the state that the Athenians and all other Gentiles had been in before Christs ascension into heaven saith Acts 17.30 that the time of that ignorance while God with-held from the Gentiles the means of knowledge the Ministerie of his Word God regarded not as the old translation well rendreth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did looke over it he did not vouchsafe to looke or set his eyes upon it that is regarded them not cared not what became of men that lived in those dayes For that this is the meaning of the phrase appeares by the contrary Psal. 34 5. The eyes of the Lord are upon the righteous that is he respecteth them and hath a care of them in a speciall manner The people that God denieth his Word unto it is a fearefull signe that they are such as God regardeth not cares not what becomes of them And have not we just cause then to mourne when we see preaching restrained Surely if our Saviour had not thought so his bowels would not so have yerned in him to see so few Preachers to see the people like sheepe scattred upon the mountaines without Pastours to looke to them and feed them to see the Lords harvest like to be lost for want of labourers as we see he did Matth. 9 36. But you will object againe It is no marvell sure you should so plead for preaching We have preaching enough in these dayes if that be good Are all saved that have preaching Where have you worse people then where is most preaching I answer That though all be not saved that have preaching but preaching is sent to some obstinate people and continued to them onely to be a witnesse against them and to increase their condemnation as our Saviour speaketh Mat. 24.14 yet is it a just cause of comfort and rejoycing to all Gods people to see sound preaching abound to see store of good Preachers raised up by God Preachers of Gods sending For how can they preach saith the Apostle Rom. 10.15 that is preach profitably and effectually except they be sent of God Yea will you say it is indeed a just cause of joy to see store of those Preachers in the Church that are of Gods sending For those surely are not onely good Preachers but good men too I answer none are Preachers of Gods sending so qualified in all points as he requires but such as are orderly approved to be 1 men able to teach profitably 2 men of unblameable lives But a man may be a Preacher of Gods sending though he be an hypocrite and have no truth of grace in his heart as those were I told you of the last day out of Phil. 1.18 and as Iudas was he was sent of God to preach Matth. 10.4 7. yea and God wrought with him â—oo as is plaine by that we read Luk. 9.6 and yet he was but an hypocrite in heart he never had truth of grace in him when he was at the best When therefore we see store of such Preachers as are men able to teach profitably and we may be sure such are of Gods sending and we have just cause to rejoyce in it For it is a certaine signe not onely that God hath a true Church among us a company of elect ones but also that he hath among us more people to be gathered and brought into his fold that he meanes not yet to remove our candlestick but to continue and inlarge the bounds of his Church amongst us For God did never send the Ministery of the Word to such as were all reprobates or for the reprobates sake onely or principally to harden them and increase their condemnation but for his elects sake principally he sends his Word to any people This was the cause saith the Apostle Eph. 4.12 why God gives Preachers For the perfecting of the Saints and for the edifying of the body of Christ. So the Apostles were sent Mat. 6.10 to the lost sheepe of the house of Israel to bring the Lords sheepe his elect that were in Israel into his fold So when God sent Paul to Corinth and maintained his liberty there a yeare and a halfe he gives this for the reason of it Acts 18.10 For I have much people in this city saith he It is a signe God hath much people there where he placeth able and good Preachers and maintaineth them in peace and liberty for any time So you see to conclude this first reason of the point that in respect of the love we owe to all men and the desire we should have of their salvation we are bound to rejoyce in the liberty of the Gospell and grieve to see it hindred and interrupted any way The second reason is the respect we owe unto our selves and to the Church and
the Word and teaching of the Spirit we should be constant in 525 c. 766 767 A grievous sinne to insult against Religion for the faults of the professours of it 553 554 True Religion grounded on the Word 767 No certainty in Religion but by the teaching of the Spirit 773 774 True Religion brings great blessings to the Church and State 806 807 Repentance A great comfort that thou hast repented 17 The sin of such as keep men from publike pennance 187 188 The sin of such as sin and refuse publike profession of their repentance 189 191 They that have truly repented them of their sinnes cannot easily forget them but are apt to think of them 203 c. The chief thing that should make us hate sin and mourne for it is the offence and dishonour done to God 219 220 The sinning against so good a God should humble us 227 Notes of sincere repentance 232 Five things required in true repentance 605 Faith the root of repentance 740 Reproofe The Minister must plainely and particularly reprove sin 44 c. 707 The reasons for the necessity of reproofe 46 In foure things the Ministers wisdome in reproving sinne must appeare 49 50 And his love in three 51 Reasons why men cannot indure reproofe 52 Their folly appeares in â—oure things 53 Five Obiections answered against such Ministers 54 57 Dangerous not to indure the Word of reproofe 244 Righteousnesse Five things to be granted touching inherent righteousnesse 667 668 Yet cannot a man be iustified by that 669 Inherent righteousnesse a great ground of comfort 677 678 S. Sabbath THough the outward observation of the Sabbath be the least yet God is highly pleased with it and promiseth to reward it 701 705 The things required for the right observation of it 708 710 Sacriledge Is a great sinne 724 Sadnesse Christians should beware of sadnesse and feare 137 Salvation The whole glory of mans salvation is due to the Lord alone and his free grace 521 522 Though it be free to us Christ paid deare for it 600 601 Sanctification Whom the Lord iustifies he sanctifieth though this be not so perfect as the former yet is it more sensible to us because we are agents in it our selves 316 Foure maine differences betweene sanctification and iustification 656 659 Sanctification is not in the same measure in all true believers 657 Nor perfected in this life 658 None can be sanctified till he be iustified 730 Faith the inward instrument whereby God sanctifieth the heart 731 Reasons of it 738 739 Scandalous sinners We should do our best indeavor to bring scandalous sinners to open shame and punishment 182 c. Officers chiefly Ibid. How â—arre private Christians may go in this 185 c. Scripture We must esteeme reverently of every part of Scripture though we cannot at first reading or hearing profit by it 2 The duty we owe to those parts of the Word we cannot understand standeth in six points 2 3 The holy Scripture of the Old Testament was kept in the Sanctuary and Temple 4 It is the onely rule of true righteousnesse 380 c. The absolute perfection of the Scriptures appeares in six particulars 381 384 All Gods people have equall interest in the holy Scriptures 493 All truths necessary to salvation are plainely and clearely set â—â—wne in the Scriptures 512 513 768 Security Against secure sinners 209 214 Selfe-denyall To renounce our selves and with humbled soules to cast our selves upon the â—ree mercy of God in Christ is the way to obtaine comfort 647 Service of God Their solly which reâ—use Gods service because it is an heavy bondage 444 c. Reasons why men reâ—use Gods service 445 c. Gods service the most comfortable life 448 Foure things to be considered in the gracious disposition of our Master that maketh us chearfull in his service 451 Sight of sinne How far forth the discovering of sin to us is a blessing 340 How far forth a judgement 341 Sincerity The Lord desireth and highly esteems truth and sincerity of â—eart and â—oure reasoâ—s for that 368 371 It stands us all upon to 〈◊〉 diligently whether our hearts 〈◊〉 upâ—ight and thâ—ee motives to that 372 376 466 He that hath any one sâ—ving and sanctifying grace hath certainly an upright heart 376 Even the aptnesse that is in us to suspect our selves least our hearts should be unsound is a good signe of uprightnesse 376 719 So is the conscience we make of Gods commandements and to lead a godly life 378 Meanes to attaine sincerity and uprightnesse of heart 469 470 Care to keep our selves unâ—potted of every sin is a signe of sincerity 726 So is this when our maine intent and aime is to please God 728 Sinne. One sin drawes on another 14 Pardon of sin is more to be desired than deliverance from any outward misery 84 c. Sin the greatest evill 85 Sinnes are debts 86 Sin is filthenesse 87 Motives to seek pardon of sin 94 95 Pray daily for it though we be justified 666 Comfort from the pardon of sin 677 Meanes to obtaine it 96 97 98 Notes whereby to know sin is pardoned 100 101 How the assurance of pardon is lost 99 The godly man remembreth his sin with griefe 203 c. Three great mischiefs of scandalous sinnes that abound where the Gospell is preached 175 178 Learne to be afraid of sin 207 569 Every sin is a transgression of Gods Law 220 A contempt done unto God 221 Foure attributes of God by which it appeares that we are chiefly to mourne for our sinnes because God iâ— offended 22 c. No sin veniall or lightly to be accounted of 228 229 233 234 Yet are some greater than others 230 c. 549 552 Three causes of actuall sinnes 282 The godly man hath most cause to be afraid of sin 571 Foure things to be observed in the passion of Christ that do notably set forth the odiousnesse of sin 601 604 Five meanes to make us esteeme sin as it ought to be esteemed of 605 606 Speech Filthy speech becommeth not Christians 6 7 Spirit of God Five notes of the holy Spirit dwelling in us 150 151 The Spirit is the mark on Christs sheep whereby they may know they are his 747 By the fruits of the Spirit they may know they have the Spirit Ibid. Where the Spirit dwels it perswades them in the truth of religion 771 This no private Spirit 775 Strictnesse Maketh not Christs yoke intolerable 235 All precisenesse and strictnesse in small matters is not hypocrisie 236 581 714 Answer to them that blame professours for their scrupulousnesse 715 T. Trouble of mind Diverse obiections of men in that case answered 139 c. Take heed of seeking helpe in this case by false wayes 144 145 Tentations to despaire to be resisted and how 145 146 How to recover our selves and to overcome such tentations 148 c. Truth When a thing is said to bee done or spoken in truth 368 W. Watchfulnesse A
faithfull Iewes that had beene before much offended with Peter for going unto Cornelius heard of the fruit and successe of his Ministery there it is said Acts 11.18 That they hâ—ld their peace and glorified God saying then hath God also to the Gentiles granted repentance unto life Though we know that the Iewes naturally fretted at nothing so much as this to heare that the Gentiles should become Gods people as every naturall man doth to see others more Religious then him selfe yet the Iewes that were converted joyed greatly in this When Paul and Barnabas Acts 15.3 declared to them the conversion of the Gentiles they caused great joy unto all the brethren He that hath any grace in his owne heart will joy in the conversion of others And on the other side he that hath the spirit of Christ in him cannot choose but grieve to see how unfruitful the Gospel is in most places how little power it hath in the hearts of men This the Prophet foretold Esa. 53.1 should be the complaint and lamentation of the Ministers of the Gospell and daily experience proves it to be so Who hath beleeved our report and to whom is the arme of the Lord revealed And of our blessed Saviour it is said Mar. 8.12 that when he saw the infidelity and hardnesse of heart that was in the Pharisees and Iewes who though they had seene so many miracles of his and heard so many of his gracious and powerfull Sermons could not beleeve but asked still for a signe from heaven that he sighed deepely in his spirit to see and thinke of this And so will every one in some measure doe that hath the spirit of Christ in him when hee seeth the marvellous senselessenesse of most men under the powerfull and excellent meanes of grace that they doe enjoy The reasons of this point and the application of it I must deferre till the next day Lecture CLI On Psalme 51.7 November 29. 1631. IT followeth now that we proceed to give you the grounds and reasons of this point and then make some application of it unto our selves The reasons then why we should thus take to heart the cause of God and of his holy Religion why we should joy in the liberty of the Gospell and in the fruitfulnesse and good successe of it and mourne for the contrary are three principally according to the respect we ought to have unto three severall persons that are interested in it in respect had 1. Vnto other men 2. Vnto our selves 3. And principally unto the Lord. The first reason I will for the helpe of your understanding and memory deliver distinctly unto you in three degrees First we are bound in conscience to love the persons of all men and we can have no comfort in our owne estate unlesse our hearts can beare us witnesse we doe so The Lord make you saith the Apostle 1 Thes. 3.12 to increase and abound in love one towards another and towards all men Secondly If we do not love their soules unfeignedly desire their salvation there is no true love to them in our hearts I know well the most of you thinke otherwise you thinke you love your neighbours your friends your Wives your children well and dearely though you have no care at all of their soules but leave the care of them to God alone Nay they are of all others accounted the most loving and kind natured men that have least care of all either of other mens or of their owne soules whose kindnesse and good fellowship shewes it selfe in nothing more then in poysoning and destroying one anothers soules But be not deceived beloved the holy Word of God by which thou must be judged at the day of thy appearing before the judgement seat of Christ defineth love otherwise then thou doest and saith thou bearest no true love at all to the person whose soule thou hast no care of Thus Paul expressed and proved his unfeigned love to the Iewes his country men Rom. 10.1 Brethren my hearts desire and prayer to GOD for Israel is that they might be saved Because we are bound to love all men we are bound to desire the salvation of all men that God would give to all places to all people the meanes of their salvation and make them effectuall in their hearts This is plaine by that prayer of the Church Psalm 67.2 3. That thy way may be knowne upon earth thy saving health among all nations let the people praise thee O God let all the people praise thee If we doe not grieve to see how people lye in ignorance and infidelity and profanenesse and so under the power of Satan we beare no true love to them at all The Apostle professeth his love this way also unto his country men Rom. 9.1 2. his conscience did beare him witnesse in the Holy Ghost that he had great heavinesse and continuall sorrow in his heart for their blindnesse and obstinacy Nay he hateth them in his heart that cannot grieve to see them live in this estate Thou shalt not hate thy brother in thy heart saith the Lord Levit. 19.17 thou shalt in any wise rebuke thy neighbour and not suffer sinne upon him If we suffer men to live in any sinne were it in our power to helpe it if we be utterly carelesse of it and it never trouble us to see it the Lord you see saith plainly that we hate them in our hearts And whosoever hateth his brother is a murtherer saith the Apostle 1 Ioh. 3.15 and ye know that no murtherer hath eternall life abiding in him or is in the state of grace If this be so as doubtlesse it is alas how hainous a sin are we all guilty of that neither doe any thing to bring them out of this misery they lye in nor are at all grieved and troubled for it Thirdly If we doe truly desire the salvation of men and grieve to see them perish in ignorance and profanenesse then will we desire that sound preaching may abound and will grieve to see the preaching of the word hindred any way Because the meanes whereby the soules of men must be saved is preaching It hath pleased God by the foolishnesse of preaching to save them that beleeve saith the Apostle 1 Cor. 1.21 that is first by preaching hee workes faith in men according to that faith commeth by hearing Romans 10.17 and then by faith hee saveth them But why doth hee call it the foolishnesse of preaching Not that it is so indeed but that carnall men doe account it so for so he expoundeth himselfe Verse 18. The peeaching of the crosse is to them that perish foolishnesse they that perish and shall goe to hell account so of it But you will object and say cannot men be saved without preaching I answer that preaching is the meanes that he hath appointed to doe this worke by ordinarily Other sheepe I have saith our Saviour Iob. 10.16 which are not of this fould are not yet come