from wicked men two wayes by the Examples of his severity towards his owne children 547 548 Iustification By Christ we are fully and perfectly delivered and freed from all our sinnes 315 316 All true believers are perfectly cleansed from their sinneâ— and pure in Gods eyes 655 The reasons of it 660 661 Foure maine differences betweene justification and sanctification 656 659 How perfectly a true believer is discharged of all his sinnes appeares in 5 points 659 We cannot be justified by inherent righteousnesse 669 670 Reasons of it 670 671 We are justified by Christs righteousnesse imputed to us 672 Objections answered 674 The knowledge of this that Christ hath purchased for us the pardon of our sinnes a sufficient ground of comfort 677. and so is the knowledge of this that Christs perfect obedience is imputed to us Ibid. K. Knowledge A Good signe to desire to know the whole will of God in all things that concerne us 423 786 794 Saving knowledge is the principall worke of Gods grace in the conversion of man 472 It is the foundation of other graces 473 It is the seed of other graces 475 All Gods people must seeke for saving knowledge 483 Signes of sanctified knowledge 485 c 1 The Word the onely object of it 2. Specially such parts of it as are most usefull and profitable for our selves 485. 3. It is cleare and certaine 4. There 's no fulnesse nor satiety in it 486 It works 1 humilitie 487. 2. Good affections 488. 3. Reformation of hearts and liâ—e 489 490. 4. Strengtheneth against tentations 491 Motives to seek knowledge 1. It concernes one as well as another to have knowledge in Religion and in the Scriptures 492 493. 2. It is a duty required of God Ibid. 494 3 It is a comfortable signe of Election and uprightnesse oâ— heart 495 4. It keepeth us constant in Religion and from danger of seducers 490 788 5. It makes us walke boldly and comfortably 497 Meanes 1. Be sensible of ignorance 2. Be truly humbled or sin 498. 3. Depend upon an ordinary and sound ministry 499. 4. Read the Word 5. Meditate 6. Conferre 7. Pray 501. Receive the Word with an honest heart 792 No man by naturall abilities can attaine saving knowledge without supernaturall grace 512 This cure not perfected in this life nor so perfectly in some as others but shall be perfected in heaven 514 Naturall mens knowledge not sufficient to salvation 515 The work of grace enlightning the understanding is extraordinarie and rare 516 This workes most free no reason of it but only Gods good pleasure Ibid. â—abour to understand every thing we do in Gods service 583 Danger of them that make light account of knowledge 598 L. Labour WE cannot performe any spirituall service unto God without labour 34 Love of God The love of God is the root of all true obedience 386 The true love of God a certaine signe of an upright heart 388 389 No wicked man doth indeed love God 390 c. There may bee true love of God in them that are much exercised with slavish feares 394 Love that is wrought in men towards God by his common savours is unsound 398 399 Faith the root of it 742 Every one that hath the Spirit of Christ loves God above all 798 Gods honour must be dearer unto us than any thing 809 M. Magistrates HAve great opportunity to honour God in their places 631 Maliciousnesse True faith will subdue it 733 734 Meanes God is the giver of all meanes and of the vertue in them to do us good 72 Meditation Meditate on that we heare 40 Memory We should be carefull to remember what we heare 39 And to keepe Gods favours in remembrance 646 Mercy of God The onely ground the best can have for hope of pardon is Gods mercy 102 c. Gods mercy most free 107 In him bowels of mercy 107 108 We must not rest in this to know that God is mercifull but labour to know that his mercy yea a speciall mercy belongs to us 126 Five differences between it and common mercies 126 127 Five notes to know whether it belong to us 127 128 Five notable effects that the assurance of Gods speciall mercy worketh in the conscience 129 130 The vilest sinner if he feele his sin and desire to turne to God need not doubt of finding mercy with him 130 c. Gods mercy to us in the things that concerne this life 224 225 In things that concerne our soules 225 c. Learne to be mercifull by example of Gods mercy 115 Ministers Why the faithfullest Ministers are so hated 46 47 What properties should be in the Minister that desires to do good specially in reproving sin 48 52 Ministers should not be given to suits and contentions 51 What manner of men Ministers had need to be 166.167 Ministers must chiefly labour to bring the people to knowledge to ground and stablish them in it 481 By what means he may do that 482 Ministers have great opportunity to honour God 631 Ministers teaching by warrant of Gods Word are to be obyed 724 A man that hath no truth of grace in himselfe may be a meanes to converâ— others 805 Ministry of the Word The means which God hath sanctified and by which he hath been wont to worke repentance and grace 18. and knowledge 499. and constancy in the truth 796 What mighty works it hath wrought and the reason it hath done so 18 21 We should resolve to live under it and why 23 24 48 To be accounted a chiefe blessing 25 478 800 804 That the best that applyeth the Word particularly and reproveth sin boldly 44 A principall work of mercy to procure or provide that for a people 479 It is Gods speciall and free favour that any of us enjoy the sound Ministry of the Word 503 507 That the Ministry of the Word is effectuall to conversion is to be ascribed onely to the Spirit 507 509 They are in a fearefull estate that enjoy not the Ministry of the Word 526 527 And also they that enjoy it and cannot profit by it 528 A great mercy to enjoy the Ministry of the Word but specially when we profit by it 531 532 We should rejoyce in this 802 803 Modesty The people of God dare not speake boldly nor immodestly of filthy actions 6 Mortification Seven meanes of it 317 c. We may with confidence go to Christ for helpe against our spirituall infirmities 331 Objections against that answered 335 Faith the onely means of mortification 732 Musicke Three things to be observed concerning the Musicke they had in the worship of God under the Law 3 N. Neighbours HOw we came to make our selves guilty of the sinnes of others 179 c. 219 We are bound to desire and procure so farre as in us lieth that all men may have the means of knowledge 477 478 O. Oath GReat care to be had in taking an oath and keeping it 183 The common sinne in taking an oath
principall was the ministery of the word as appeares verse 18. God sent unto him Seers and Prophets that â—ake to him in the name of the Lord. So it was Peters ministry that pricked the hearts of those three thousand mentioned Acts 2.37 and brought them to a saving sense and remorse for that horrible sinne Yea this is the meanes that God hath sanctified in his word and appointed to that end Ier. 23. â—9 Is not my word like a fire saith the Lord and like a hammer that breaketh the rocke in pieces Secondly This is Gods meane whereby he is wont to bring men to Christ and to worke in them a comfortable assurance of the pardon of their sins and of their reconciliation with God By this meanes the Corinthians were brought to faith 1. Cor. 4 1â— In Christ Iesus I have begotten you And the Ephesians 1 13. In whom also ye trusted after that ye had heard the word of truth Yea this is the meane that God hath in his Word sanctified and put apart to do this worke by namely to bring men unto Christ and to faith in him This we may see plentifully confirmed unto us in the holy Scripture Esay 57.19 I create the fruit of the lips peace peace to him that is farre off and to him that is neare saith the Lord and I will heale him Peace peace that is aboundance of peace and the healing of those wounds that God hath made in the soule is called the fruit of the lips that is of the lively voice in the ministry of the Word This is also plaine by the speech of our Saviour Iohn 6.45 Every one that hath heard and hath learned of the Father commeth unto me Hearing is the meanes to bring men unto Christ. But what hearing may you say Is it hearing of the word privatly read or the hearing of my friend privatly instructing or admonishing No rather it is the hearing of the Word publikely preached as is plaine Rom. 10 14. How shall they beleeve in him of whom they have not hâ—ard and how shall they heare without a Preacher Private men that publish to their families oâ— neighbours and speake of that which themselves have learned may be said to preach to them as the Lâ—per that was cured did Mark 1.45 and the deafe man with his friends that brought him to Christ Mark 7.36 and the Daemmiack Luke 8.39 of all these it is said in the text that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth to cry proclaime or preach and is the very same word that is used to expresse the preaching of Christ and his Apostles But is this the preaching that the Apostle meanes when hee saith Rom. 10.14 How can they heare without a Preacher No verily he meaneth it of publike ministeriall preaching of the preaching of such men as are called and sent of God and endued with speciall gifts to that purpose as is plaine by the next words verse 15. How shall they 〈◊〉 except they be sent And this is further confirmed 2. Cor. 5.18 God hath given to us the ministery of reconciliation And againe verse 19. Hee hath committed to us the word of reconciliation And for the third degree in mans conversion 1. This is the meane wherby he hath ever beene wont to change and renew the hearts and lives of men and to worke all saving grace in them How came Gods people of whose conversion the holy Ghost gives testimonie to saving grace but by the ministery of the word So Paul saith of the Galatians that were Gentiles Gal. 2.2 that they received the spirit by the hearing of saith So Peter saith of the faithfull he wrote unto that were Iewes that they were borne againe not of corruptible seed but of uncorruptible by the word of God 1. Pet. 1.22 Yea by the word preached as he expresseth himselfe verse 25. 2. This is the meane God hath sanctified in his word and appointed unto this worke of changing renewing and breeding Grace in the soule Therefore Paul calls the ministry of the Gospel the ministration of the spirit and the ministration of righteousnesse 2. Cor. 3.8 9. And the Apostle Iames 1.21 calls it the engrafted word To teach us that as the science of a good apple grafted into a crab-tree-stocke hath vertue to change the nature of it so hath the word preached for of that he speaketh as appeareth verse 19.22 23. vertue to change the heart of man Now if we will enquire into the reasons and grounds of this Doctrine wee shall find three given unto us in the holy Scripture First the Lord is wont to accompany this ordinance of his with the mighty power and operation of his holy Spirit Matth. 18.20 I am with you unto the end of the World It is therefore called the power of God unto salvation Rom. 1.16 It is not in the power of the best minister be his gifts and graces never so good to convert a soule Neither is he that planteth any thing neither hee that watereth saith the Apostle 1. Cor. â— 7 This is the onely worke of Almighty God yea such a worke as wherein he sheweth his omnipotent power as much as in any worke that ever he wrought The Apostle prayeth for the Ephâ—sians Chap. 1.18 19. That the eyes of their understanding being inlightned they might know what is the exceeding greatnes of his power to â—â—-ward that beleeve acâ—ording to the working of his mighty power O that those men who thinke they can repent when they will and easily convert and turne to God would think seriously of this place and see their errour It is a strange thing to consider how wonderfull a change the ministry of the word hath wrought in men how it hath tamed and subdued such sinners as have seemed most desperate as have beene most hard-hearted and unlikely ever to come to grace Publicates and harlots were wonne to God by Iohns ministry Matth. 21 3. Many of those Priests that had a chiefe hand in crucifying Christ by it were made obedieâ—t unto the faith Acts 6.7 Ignorant and gracelesse men have felt themselves rebuked and judged and the very secrets of their hearts discovered unto them by it 1. Cor. 14.25 It hath pulled downe their strong holds and cast downe their imaginations and every high thing that exalted it selfe in them against the knowledge of God stopt their mouthes quite and made them past reasoning against it and brought into captivity every one of their thoughts into the obedience of Christ. 2. Cor. 10.4 5. yea so quite changed their natures that the Wolfe could dwell with the Lambe and the Leopard lye downe with the Kid and the Calfe with the young Lyon Esa. 11.6 How was this change wrought Onely by the word of God which is called the rod of his mouth and the breath of his lips Esa. 11.4 Yea some that at that very instant when they have come to heare it have hardened their hearts against it and come with hatefull minds
so much the more and to take up Davids cry and resolution Psal. 119.126 128. It is time for thee Lord to worke and to shew thy power for the maintaining of thy truth and Gospell for they have made void thy law thy word and truth is of no reckoning and account with men therefore even for this very cause Oh happy man that can say so therefore love I thy Commandements above gold yea above fine gold therefore I esteeme all thy precepts concerning all things to bee right and I hate every false way And now that I have thus shewed you how much need we have of this exhortation to constancy in our Religion I will for the better enforcing of it first give you some motives to perswade and provoke you to it and then shew you the meanes how it may be obtained And the Motives I will give you shall be but two First take heed how you suffer your selves to be corrupted in judgement how you approve in your judgement of any erroneous Doctrine for corruption in judgement is the most dangerous corruption of all others worse then corruption in manners is specially in a man that hath beene formerly inlightned with the knowledge of the truth To allow of any evill we doe in our judgement and to defend it as lawfull is a greater sin and argues a man to be more under the power and dominion of sinne then the committing of sinne doth Therefore the Apostle in the person not of a naturall but of a regenerate man comforts himselfe in this Rom. 7.15 That which I doe I allow not and Verse 16. I consent to the Law that it is good and Verse 25. With my minde I serve the Law of God The Leprosie in the head was of all kinde of Leprosies most dangerous The Priest shall pronounce him utterly uncleane saith the Lord Leviticus 13.44 his plague is in his head As the soule is the excellency of a man so is the spirit and judgement the excellency of the soule and that that God hath set in a man to guide and governe all other the powers and facultyes of it The spirit of man is the candle of the Lord saith Salomon Prov. 20.27 a divine light set in the soule to direct the whole man And if the light that is in thee be darkenesse saith our Saviour Matth. 6.23 if thy minde and judgement be once corrupted how great how dangerous is that darkenesse Take heed therefore saith he Luke 11.35 that the light that is in thee be not darkenesse take heed that thy judgement be not corrupted Most men are of opinion that if a mans life and conversation be honest and good it is no great matter what his opinion in Religion be But they are much deceived An unsound and corrupt judgement in Religion will make a man more odious unto God then many foule corruptions in life and conversation will doe To the unbeleeving saith the Apostle Tit. 1.15 Nothing is pure for even their minde and conscience is defiled Even their minde is defiled saith he The corruption of the minde is the highest degree of corruption that can be Nay it is not only an high degree of corruption to be corrupt in judgement but it is also a grievous punishment of God when a man through want of judgement to discerne betweene truth and falshood shall receive errour and forsake the truth This is said to be the judgement that God did make choice of to punish the Gentiles for their most hainous sins God gave them over saith the Apostle Rom. 1.28 to a reprobate minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a minde void of judgement as your margin well renders it When thou once losest thy judgement that thou canst not discerne betweene truth and errour in the matters of thy faith and salvation know that thou art under a most heavy curse of God Secondly If any of you shall change your judgement in Religion and be apt to embrace errour and forsake the truth you shall thereby declare your selves never to have beene taught of God never to have had any truth of grace or goodnesse in you What will you say is every one that holdeth any errour in Religion utterly void of all grace For answer unto this you must understand that there is great difference in the errours that men hold and in the manner of their holding them also As in the law of God which is the rule of our practice there are some more weighty matters as our Saviour speaketh Matth. 23.23 and some that are lesse weighty So among those truths in Religion that are to be knowne and beleeved there are some that are more fundamentall of more absolute necessity to salvation to be knowne and beleeved then some others are As in the body of man some wounds are mortall Viz. such as touch the braine or heart or other vitall parts some others though they be very deepe and grievous yet are not mortall so it is in the errours of the minde some of them touch the head not holding the head saith the Apostle Col. 2.19 and destroy the faith as he speaketh 2 Tim. 2.18 they overthrow the Doctrine of justification only by faith in Christ which is the very life of a Christians soule but some of them doe not so To answer therefore more distinctly unto the question I say That errours of this latter kinde that doe not touch upon the foundation may doubtlesse be in the man that is in the state of grace He that held himselfe bound in conscience in the Apostles time to observe all those dayes that God in Moses dayes had made holy and to abstaine from all those meates that by that law were made uncleane did out of doubt hold an arrour in Religion and yet the Apostle Rom. 14.1 6. speakes of such a man as of the deare child of God and saith plainly of him Verse 3. That God had received him into favour yea hee shall bee holden up saith he Verse 4. he shall persevere in the state of grace for all the errour that he holds Yea he forbids Gods people that were sounder in judgement than he to despise him or judge him to be void of grace nay he commands them to receive him converse with him think well of him love him notwithstanding this errour of his As every errour of judgement doth not separate a man from Christ so neither should it separate the members of Christ in love and affection one from another When any two of us differ in judgement in any matter of religion whatsoever the one of us certainly must needs be in an errour And he that is in the errour so it be but an errour of this kind may be every whit as holy a man yea and holier too than he that holdeth the truth For the dearest of Gods children in this life may be subject unto such errours The best may say of themselves as the Apostle doth 1 Cor. 13.9 We know but in part
hath given to them that cleave constantly to his truth p. 769. The faithfull themselves have found much comfort in this p. 770. Lect. 145. The Spirit of God wheresoever he dwellâ— will teach and effectually perswade the heart in the truth of religion p. 771. No man can grow to certainty in matters of religion by any other meanes but by the teaching of the Spirit and proportionable to the measure of the Spirit of sanctification that a man hath shall his certainty be p. 773 774 Yet is not this to be accounted every mans private Spirit p. 775. The Spirits teaching to be judged by the Word Ibid. The ministery of the Word is the meanes whereby the Spirit useth to teach men p. 776 They whom the Spirit hath once taught and perswaded will certainely persevere in the truth Ibid. Lect. 146. Th'exhortation to constancy in the truth is very needfull and that even in these daies p. 777. by reason 1 that Papists increase 2 the multitude of other erroneous spirits 3 the generall decay of the zealous love of religion and of the life power of it p. 778. 1 Motive to constancy Corruption in judgement is the most dangerous corruption of all other p. 779 780. 2 Motive He that falls from the truth and embraceth errour was never taught of the Spirit p. 780. Though in some things of smaller moment the faithfull may be subject to errour and errors of that nature should not alienate Christians one from another yea in fundamentall points for a time Ibid. 781. Lect. 147. Though our perseverance in the truth be to be ascribed to the Lord alone yet he worketh it by meanes and will have us to bee agents in this work our selves p. 782 783. 1 We must carefully shâ—n all things whereby we may be in danger to be corrupted and drawne from the truth viz. 1. We must shun the hearing and conferring with them that are hereticks and seducers and the reading of their books We should not long to heare what they can say for their errors or against the truth p. 784. 2 Wee must take heed of affecting the knowledge of intricate curious and unprofitable points p. 785. There is a desire of knowledge which is commendable and no Minister should mislike in his hearers p. 786. Yet is there a desire of knowledge that is most dangerous Ibid. 1 When wee desire to know more of Gods matters then hee hath pleased to reveale in his Word Ibid. 2 When neglecting other things we seeke the knowledge of those high points onely that are above our capacity to understand and busie our selves in matters of controversie p. 787. 3 When wee desire knowledge onely for knowledge saâ—e without respect to the use and profit we may make of it for our edification in faith and holinesse p 788. Lect. 148. He that desires to hold fast his profession must use the meanes whereby hee may bee established in the truth and preserved from falling away from it foure directions are given us in Gods booke for this p. 788. 1 Hee must ground himselfe well in the knowledge of the truth and labour to bee assured upon good grounds that it is indeed the truth he holdeth Ibid. 1 Hee must acquâ—â—nt himselfe with the maine principles of religion and seeke to be perfect in them p. 789. 2 examine by Scripture what ever hee heareth or readeth and labour to get good proofes of Scripture for whatsoever he holdeth p. 790. 2 He must labour to take to heart that which he knoweth love it and make conscience to practise it He that by reading or hearing seeketh knowledge with an honest and good heart shall hold fast that which he professeth and none but he p. 792 793. Lect. 149. 3 He must take heed of declining from or forsaking the least truth his conscience hath beene convinced in Two things there bee that deceive men in this case p. 793 794. Though some truths be of greater moment then others yet it s a dangerous sin to be willfully ignorant of any truth God hath revealed or forsake it when we know it upon conceit that it is but a trisâ—e for 1 nothing that God hath revealed is of small moment or lightly to be accounted of 2 a man may make himselfe abominable to God by forsaking wittingly the least truth or receiving the least errour p. 794. 3 the best way to keepe us from falling from the truth in the maine points is to make conscience of falling from the least truth p. 795. 4 He must be constant in a conscionable use of all Gods ordinances 1 the ministery of the Word p. 796. 2 the Sacrament of the Lords Supper 3 prayer p. 797 798. Lect. 150. Every one that hath the Spirit of Christ will take to heart the cause of God and his holy religion p. 798. 1 No man can have the Spirit of Christs unlesse he love God unfeignedly above all things els Ibid. 2 He that doth thus love God must needs be zealous for God grieved and troubled to see him dishonoured 3 He that hath any true zeale to God in him will shew and expresse it principally towards the house and worship of God p. 799. More particularly 1 He that hath the Spirit of Christ must needs rejoyce to see or heare that the true religion of God doth prosper and that the purity of it is restored or set up any where p. 800. 2 He that hath the Spirit of Christ will rejoyce in the frequencie and fullnesse of Church-assemblies 3 In the plentifull and free preaching of the Word p. 801. 4 Hee will rejoyce to see and heare that the ministery of the Word is fruitfull among them that enjoy it and powerfull to reforme their hearts and lives p. 802 803. Lect. 151. Three Reasons and grounds of the former doctrine 1 He that hath the Spirit of Christ cannot but love the persons of all men and we love no man unlesse wee love his soule and unfeignedly desire his salvation grieve to see his soule in danger of perishing p. 803. He that desires the salvation of all will joy in the plentifull and sound preaching of the Word p. 804. Though God can save men without preaching yet he doth not ordinarily without it and its a fearefull signe hee meaneth not to save them he denieth preaching unto Ibid. 805. Though all bee not saved that have preaching yet it s a cause of comfort to see sound preachers abound p. 805. A man that hath no truth of grace in himselfe may yet be a meanes of conversion to others Ibid. 2 The respect wee have to the state and Church wherein we live which we are bound to love p. 806. 1 Nothing will make the state and Church so honourable as the liberty of the Gospell 2 nor so strong and peaceable 3 nor so prosperous and plenteous in blessings p. 806 807. On the other side nothing will sooner deprive it of all blessings then the neglect and opposing of religion p.
that is in reputation for wisedome and honour And this must needs be so 1. Because in giving our selves liberty in the least thing that we know God hath forbidden we break the bond cord that should restraine us from any sin namely the conscience of the commandement of the Lord against it If this yoke be once shaken off if once this bond be of no force with us but we grow in the least thing to say as Psal. 2.3 Let us breake their hands asunder and cast their cords from us what can be of force to hold us fast to the Lord or to bind or restraine us from the foulest and grossest sins 2. Because it is the naturall effect of sin specially being wittingly committed to make a man apter to sin to go further in sin Rom. 6.19 You have yeelded your members servants to uncleannes and to iniquity unto iniquity 3. Because God in his just judgement is wont to punish sin by sin to punish mens carelesnes and loosenes and security in smaller sins by leaving them to themselves giving them up to grosser sins 2 Thess. 2.10 11. Because men received not the love of the truth professed it formally but joyed not tooke no comfort in it a common sin God knoweth in these dayes and such as most men count a very small sin if any sin at all for this cause God shall send them strong delusion that they should beleeve a lie For this God giveth men up to popery The surest way then for a man to keepe himselfe from falling into grosse sins is to be afraid of and make conscience of the smallest sins This is plaine in that prayer of David Psal. 19.12 13. Cleanse thou me from secret faults keepe back thy servant also from presumptuous sins let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression So Iob to preserve himselfe from fornication and adultery made a covenant with his eye and with his thought also bound them to the good abearing Iob 31.1 resolved with himselfe to make conscience of and to abstaine from all wanton lookes and thoughts also and so long as he did so hee was safe enough from falling into those grosse sins On the contrary David giving himselfe liberty in idlenesse and wanton lookes 2. Sam. 11.1 2. was left to himselfe to fall to those foule sins he so much bewaileth and complaineth of in this psalme This is then the first motive to perswade us to make conscience even of the smallest sins because else we shall bee in danger to fall into grosse and most hainous sins The second motive unto it is this that by these small sins we bring our selves into greater danger in some respects then by committing of those that we do account greater For great sins are more easily discerned and felt and repented of and consequently pardoned then these smaller sins are These without great circumspection and watchfulnesse we shall hardly take notice of or be troubled at all for them but go on in them without repentance and consequently without any assurance of the forgivenesse of them In this respect we find that the civill honest and morall man that hath lived unblamably in respct of any grosse sin all his life time is in farre worse case then many a one that hath bin a notorious evil liver as our Saviour telleth the Pharisees Mat. 21.31 Verily I say unto you that the Publicans and the harlots go into the kingdome of God before you The third and last motive is this that hee that giveth liberty to himselfe in the least sin doth not abstaine from the grossest out of conscience towards God because God forbiddeth it and is offended with it but out of some hie respects Thus the Apostle proveth that he that giveth himselfe liberty to offend against any one point of the law though he seeme to keepe all the rest is guilty of all and doth not indeed with any uprightnes of heart keep any one of the commandements of God Iam. 2.10 11. Because he that said do not commit adultery said also do not kill He that said Levit. 24.16 Hee that blasphemeth the name of the Lord shall surely be put to death sweare not great oathes hath said also Matt. 5.34 Sweare not at all He that hath said Levit. 19.17 Thou shalt not hate thy brother in thy heart hath said also Col. 3.8 Put away anger yeeld not unto please not thy selfe in this that thou art so apt to be angry He that hath said Exo. 20.10 on the Sabbath thou shalt doe no manner of worke hath said also Esay 58.13 Thou mayest not follow thy pleasures on my holy day nor speake thine owne words He that hath said we must use to pray and God will powre out his wrath upon the families that call not on his name Ieremy 10.25 hath said also Iohn 4.24 God is a spirit and they that worship him must worship him in spirit and in truth and Exodus 20.17 The Lord will not hold him guiltlesse that taketh his name in vaine He that hath sayd Esay 1.16 Cease to do evill do nothing that is evill do no hurt to any hath said also in the next verse Esay 1.17 Learne to do well and Matthew 25.30 Cast the unprofitable servant him that hath done no good whose life hath beene no way usefull nor profitable unto others into utter darkenesse and Ephes. 5.16 Redeeme the time make conscience of spending it unfruitfully Lastly He that hath said 1 Pet 1.15 Bee ye holy in all manner of conversation that is in all outward actions and words hath said also Prov. 2.23 Keepe thy heart with all diligence So that if a man make no conscience of his thoughts how vaine wanton malicious worldly they bee that never troubleth him certainly he is not restrained from any wicked speeches or actions out of conscience to Gods commandement but out of some other respects and consequently there is no truth of heart in him One thing there is that our foolsh hearts art apt to object against this exhortation We are apt to thinke that this precisenesse this strictnesse to watch and take heed to our selves that wee offend not in the least thing putteth such a yoke upon a Christians necke as no man is able to beare maketh the life of a Christian a meere drudgery a most painfull and uncomfortable life Wee have an old proverb Qui medicè vivit miserè vivit If a man have so crazy a stomack that if in eating or drinking he swerve never so little from the rules of Physicke or from his ordinary dyet hee will straight be much out of temper surely that mans life must needs be very uncomfortable unto him And so many men thinke it is with them whose consciences are so tender and nice that the least sin will trouble them To this I answer 1. That a Christian life is certainly very painfull to flesh and blood and if we
pray as he doth Psal. 141.5 Let the righteous smite me it shall be a kindnesse and let him reproove me it shall be an excellent oyle As if he had said give me such friends and teachers as will helpe to search me and to discover to me that unfoundnesse and corruption that is hidden from my selfe But of all other places this most plainely appeareth to have beene in him when he made that prayer that we reade verse 10. of this Psalme Create in me a cleane heart ô God renew a right spirit within me Was David an hypocrite when he said so No no. Certainely he had at this time as cleane a heart and as right a spirit as ever he had in his life as by many passages in this Psalme is most evident But he could not perceive nor discerne it in himselfe at this time and therefore prayeth that God would create and renew it in him as if it had beene quite gone The other example is that of the elect Apostles Matth. 26.21 22. When our Saviour had said all the twelve being then together that one of them should betray him though he had plainely said it was but one of them all that should have an hand in that foule sinne yet did every one of them suspect himselfe to be that one man and out of this selfe suspition were exceeding sorrowfull and began every one of them to say unto him Lord is it I They knew no such falshood and treachery in their owne hearts nay it is certaine they were most free from it for so our Saviour himselfe saith of them all Iohn 13.10 Yee are cleane yet were they exceeding apt to suspect themselves of it And as the man whose heart is upright indeed is apt to doubt himselfe and carefull to have his heart well examined that he be not deceived So the man whose heart is most unsound and farthest of from truth of grace never suspecteth himselfe is never troubled with any such doubts but alwaies confident in this point The foole is confident saith Solomon Pro. 14.16 Many a most wicked man that hath no feare of God before his eyes yet flattereth himselfe saith David Psal. 36.1 2. in his owne eyes perswadeth himselfe verily he hath as true an heart to God as any man No affliction that God can lay upon them no mortall sicknesse can make them doubt of this or once call in question the truth of their hearts but even upon their death bed they are as Iob speaketh Iob 21.23 wholly at ease and quiet Nay it is a death to him to have any such doubt to rise in his mind He cannot abide that in his sicknesse any thing should be spoken to him that might move him to doubt of his salvation but is ready to say with that miserable man Luke 4.34 Let me alone what have I to doe with thee art thou come to torment me He cannot abide in his health to heare such preaching as by the searching power of it is wont to worke in him these doubtings of his estate and to trouble his mind thereby but shunneth it as Ahab did the ministery of Micajah I hate him saith hee 2 Chron. 18.7 for he never prophesied good to me but alwaies evill I never heare him but he troubleth and disquieteth my minde This quietnesse and peace that wicked men have when Iob did meditate and consider of he did tremble at as at a most fearefull signe of Gods wrath upon them Even when I remember it saith he Iob 21.6 I am afraid and trembling taketh hold on my flesh A godly man cannot choose but tremble to thinke how quietly many passe away without the least trouble or doubt of their estate either in life or in death Let us therefore beloved begin the examination of our hearts if we desire to know whether they be upright or no at this first note and signe 1. Art thou apt to doubt and suspect thy selfe much lest thou shouldst bee no better then an hypocrite Thinke not the worse of thine own estate for this so long as thou yeeldest not to these doubts and jelousies but art thereby made carefull to looke up thine evidences and to find in thy selfe more sure markes and notes of the uprightnesse of thy heart Remember what Christ saith of such as thou art Matth. 5.2 Consider that as thou thy selfe shewest most tender care and kind affections towards thy children that are very young and little ones specially if they be also sicke then towards all the rest so doth the Lord to his children when they are such weake little ones as thou art Psal. 103.13 Like as a father pitieth his children so doth the Lord. Remember what care Iacob had of his little children and of the lambs that were yet in the bellies of their dams Gen. 33.13 14. and know that was nothing to the tender care that the Lord who is thy father yea another manner of father more fatherly in his affection and more kinde then any upon earth ever was Matth. 23.9 and thy shepheard also Psal. 23.1 hath of his little ones of his lambs as the Prophet also describeth him Esa. 40.11 He shall feed his flocke like a shepheard he shall gather the lambs with his arme and carry them in his bosome and shall gently lead those that are with young 2. Wert thou never troubled with doubts of this kinde Never so poore in spirit Certainely thy heart is unsound And I may say to thee as our Saviour doth Luke 6.24 Wo be to you that are rich for you have received your consolation Wo be to you that are so confident for you shall see cause of despaire one day The second note to try the truth and uprightnesse of our hearts by is the conscience we make the obedience we yeeld unto the commandements of God And this is yet a more sure and sensible marke and signe of sincerity then the former is This is that which Solomon teacheth in his speech to the people at the dedication of the Temple 1 King 8.61 Let your heart be perfect with the Lord your God to walke in his statutes and to keepe his commandements As though he had said In this consisteth the soundnesse and perfectnesse of the heart by this it is to be discerned It is a mans doings the life and conversation that he leadeth that will best discover unto him the truth and uprightnesse of his heart Thus shall we find the true hearted Christian described Psal. 15.2 He walketh uprightly and worketh righteousnesse And by the Apostle 3 Iohn 4. I have no greater joy then to heare that my children walke in truth that they shew the truth of their hearts in their conversation It is not the perswasion that we have of our selves nor the good words we can speake nor the good profession we make but our doings our conversation that will shew what our hearts are Even a child saith Solomon Pro. 20.11 is knowne by his doings whether his worke be pure
the eyes of our understanding as the Apostle speaketh Ephes. 1.18 all the light and clearenesse that is in the holy Scripture will doe us no good at all An this is therefore spoken of as a principall worke of the spirit of Christ in our conversion Esa. 35.5 Then the eyes of the blind shall be opened and the eares of the deafe shall bee unstopped then and never till then that we be converted and regenerated by the spirit of God That which the Apostle saith of the Iewes 2. Cor. 3.15 16. Even unto this day when Moses is read the vaile is upon their heart neverthelesse when it shall turne to the Lord the vaile shall be taken away may be sayd of every man while he is in his natural estate when the word is read or preached unto him the vaile is upon his heart and till he be regenerate and converted the vaile will never be taken away A little child that wanteth capacity though you teach him any thing never so plainely cannot possibly learne And such are wee all by nature wee have no capacity for heavenly and spirâ—tuall things The naturall man receiveth not the things of the spirit of God saith the Apostle 1 Cor. 2.14 hee is not capable of them for they are fooliâ—hnesse unto him neither can bee know them because they are spiritually discerned Till the Lord doe renew us in the spirit of our minds as the Apostle speaketh Ephes. 4.23 give us new minds till hee give us an understanding that wee may know him that is true as the Apostle 1 Iohn 5.20 saith wee have no capacity at all in us for these things Therefore the holy Ghost commending the word of God for this property among others even for the perspicuity and lightsomnesse of it telleth us who they bee to whom it is so cleare and easie to bee understood Proverbes 8.9 They are all plaine to him that understandeth saith hee A strange manner of speech this is but the meaning of it is no more but this The Scriptures are plaine indeed but to whom are they plaine Not unto all but to them onely whose eyes God hath opened from whom God hath taken the vaile that was upon their heart whom hee hath by his spirit given capacity and an understanding heart unto and to no other man Yea proportionable to the measure of this grace of this worke of Gods spirit in the opening of our eyes and curing our naturall blindnesse in the renewing of our minds and enlightning of the eyes of our understanding shall the measure of our knowledge in heavenly things bee shall the meaning of the holy Scriptures bee plaine and easie unto us For wee must understand that this cure of our naturall blindnesse is not perfected in any man in this life The best of Gods servants may say with the Apostle 1 Corinth 13.9 We know but in part Hee that hath the clearest sight in spirituall things shall have cause while hee liveth heere to cry unto God with David Psalme 119.18 Open thou mine eyes Wonder not that every one of Gods servants doth not see the truth in some points that to thee are most cleare and evident though they heare as much as thou hearest and read and study as much to understand the truth as thou dost To every one of us saith the Apostle Ephes. 4.7 is given grace according to the measure of the gift of Christ. So much light and understanding in heavenly things as Christ by his spirit is pleased to give unto us we shall have and no more When we shall come to heaven our blindnesse shall be perfectly cured the darknes that is in our understanding shall be fully done away as the Apostle teacheth â— Cor 13.12 All good men shall be of one mind and of one judgment in all things but never till then The second objection that may be made against this truth is this That common experience proveth that many a naturall man hath attained to the knowledge of the truth yea unto a great measure of it also so as they have beene able soundly to teach it unto others The Scribes and Pharisees sate in Moses chaire that is taught the doctrine of Moses so soundly and substantially that our Saviour commandeth the people Mat. 23 2 3. to observe and doe whatsoever they sitting thus in Moses chaire did bid and teach them to observe And the Apostle speaketh of knowledge 1 Cor. 8.1 as of a common gift that all that live in the Church under good meanes of instruction though they have no grace may easily yea cannot choose almost but attaine unto We know saith he that we all have knowledge To this I answer That a naturall man may indeed understand the literall sense and meaning of the holy Scriptures so as hee may bee able soundly to discourse dispute and write of them But this knowledge is not sufficient there is another manner of knowledge then this that is necessary to the salvation of every man Such a knowledge as you heard described to you when I delivered â—o you the properties and signes of saving knowledge 1. Such a knowledge as hath in it full assurance and undoubted perswasion of the truth full assurance of understanding as the Apostle calleth it Col. 2.2 2. Such a knowledge as is spirituall Paul prayeth Col. 1.9 that they might bee filled with the knowledge of Gods will in all wisedome and spirituall understanding Such a wisedome as worketh upon the heart and breedeth love and care to practise that wee know This was that knowledge of Christ that Paul so much desired and made such reckoning of Phil. 3.10 That I may know him saith hee and the power of his resurrection And thus wee should all desire to know every thing that we know in religion to know not onely the cleare and certeine truth of it but to know it with an experimentall knowledge to know the goodnesse the sweetnesse the life and power of it also A man may have the literall and historicall knowledge of the truth and yet want this saving and sound knowledge 1. He may be void of assurance and full perswasion of the truth of that he knoweth as they that are compared to the stony ground were Marke 4 17. 2. He may be void of spirituall understanding and have no feeling no love no conscience of the practise of that hee knoweth but scorne that and hate it and count it foolish precisenesse 1 Cor. 2.14 2 Tim. 3.5 And such is the knowledge that all naturall men have they are not fully perswaded of the truth and goodnesse of that they know their knowledge is not spirituall they feele no sweetnesse no life and power in it Now this assurance of understanding this spirituall knowledge which only deserveth the name of true knowledge and which onely is sufficient unto salvation no man with the best abilities he hath by nature without the supernaturall grace of Gods spirit is able to attaine unto Of this knowledge Elihu
at in all his counsels and workes is the glory of his mercy Hee delighteth in mercy saith the Prophet Mic. 7.18 Hee hath predestinated us to the adoption of children by Iesus Christ unto himselfe saith the Apostle Ephes. 1.5 6. according to the good pleasure of his will to the praise of the glory of his grace So even in his denying of the meanes of conversion and the grace of conversion to many people hee hath had respect to this even to glorifie his mercy the more towards his owne people The Apostle telleth us 2 Thess. 1.10 that at the day of judgement God shall bee made marvellous in all them that beleeve As if hee had said His mercy toward the faithfull in electing them to life in redeeming them in calling them effectually in justifying and sanctifying them shall bee admired and wondred at by men and Angels at that day When they shall see how many God hath denied this mercy unto yea to how many that were in many respects farre better then themselves then will this mercy of God towards them seeme as it is indeed admirable in their eyes If this mercy had beene universall to all men God could not have beene so glorified in it in this world if the Lord should have given this grace or meanes alike to all men the glory of his speciall mercy and free grace had not beene so manifested as in this it is Thus the Apostle speaking Romanes 9.22 23. of the vessels of wrath fitted to destruction and of the ends that the Lord aimed at and had respect unto in it hee doth not say that hee did it onely to shew his wrath and to make his power knowne upon them but that the Lord even thereby might make knowne the riches of his glory upon the vessels of mercy The reprobates are fitted to destruction effectuall grace is denied unto them that the riches of Gods grace and mercy towards his elect to whom hee vouchsafeth both might be set forth the better by this comparison and glorified the more And this was the true cause of that joy our Saviour expressed Luke 10.21 In that houre saith the Evangelist Iesus rejoyced in spirit and said I thanke thee ô father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them unto babes Did hee rejoyce in the judgement of God upon the wise and prudent No verily but so farre forth onely as it served to set forth the mercy of God towards those babes This made him to admire and magnifie the mercy of God towards those babes so much the more when he considered what manner of persons that mercy was denied unto when he considered that it was no common but a rare mercy that God had vouchsafed unto them Lecture CV On Psalme 51.6 December 9. 1628. IT followeth now that wee proceed unto the uses that this Doctrine serveth unto And they are principally two First For instruction to establish our judgements in the truth and confirme us against those errours which in this great worke of mans conversion do derogate from the glory of Gods free grace and give too much unto man himselfe Secondly For exhortation to worke upon our affections and stirre us up unto sundry duties For the first This doctrine serveth notably to establish our hearts in the truth of that holy religion which wee doe professe and to assure us that it is the onely true Doctrine and religion of Christ. Yea it may serve for a touchstone to try all other Doctrines in religion by and to discover to us the falshood and vanity of all other Doctrines and religions whatsoever how faire a shew soever of truth and holinesse they doe beare or whatsoever the persons be that doe hold and professe them That Doctrine and religion that doth derogate never so little from the honour of God that doth not give the whole honour and glory of mans salvation unto him alone but giveth some cause of boasting and glorying unto man himselfe certainely that cannot bee the true Doctrine and religion of Christ. It is not that wisedome that Doctrine and religion that descendeth from above as the Apostle speaketh Iames 3.15 See this distinctly proved unto you in these three points 1. All the glory of mans salvation is due to God alone and no part of it unto man 2. All the glory of mans salvation is to be ascribed onely to the free grace and mercy of God and not unto any thing in man himselfe that might move God to it 3. The ascribing of the whole glory of mans salvation to the Lord alone and to his free grace is the chiefe rule whereby the true Doctrine and religion of God is to be tryed and judged of For the first This hath ever beene the profession of Gods true Church and servants to give all glory to God alone specially in this great worke of the salvation of man This was the song of that heavenly host the blessed Angels that came to bring the glad tidings of the birth of Christ Luke 2.14 Glory to God in the highest and on earth peace good will towards men As if hee had said It is enough for men that through Christ their peace is to bee made Gods good will and free favour is to bee purchased for them though they have no part of the glory of this worke ascribed unto them that is wholly due unto the Lord alone Glory to God in the highest This was the profession of the whole Catholike Church Revel 4.9 11. When those foure beasts representing the whole Church under the New Testament gave glory and honour and thankes to him that sat upon the throne the foure and twenty Elders representing the whole Church under the Old Testament fell downe before him that sat on the throne and cast their crownes before the throne saying thou art worthy ô Lord to receive glory As if he should say Though they had crownes and Christ had made them Kings and Priests unto God to reigne evâ—n on the earth that is to vanquish and overcome their owne corruptions and the tentations of Satan and of the world as themselves say Rev. 5.10 yet they cast downe their crownes they disclaime all honour that may seeme to be due unto themselves they ascribe all the honour and glory of whatsoever goodnesse was in them unto him that sat upon the throne unto the Lord alone Al the glory of mans salvation you see is due to the Lord alone Secondly All the glory of mans salvation is to be ascribed onely to the free grace and mercy of God This hath also ever beene the profession of Gods true Church and people Thus the blessed Apostle though hee had doubtlesse as great helpe from nature as ever man had If any other man thinketh saith he Phil. 4. â— that he hath whereof he might trust in the flesh I more yet professeth 1 Cor. 15.10 By the grace of God I am what I am So the
preaching where Gods power appeareth wherein God preacheth aswell as man God teacheth the heart inwardly aswell as man doth teach the outward man And that that he saith of preaching may bee said of every other ordinance of God That is only true compleate baptisme wherein God hath baptized the party aswell as man that a true and compleate communion which God hath administred aswell as man that a true and compleat prayer when the spirit of God hath joyned with mee and prayed aswell as I. 1. Then and then onely shall wee have comfort in our baptisme when wee can find that wee have beene baptized of God Hee shall baptize you saith Iohn baptist speaking to the faithfull Matthew 3.11 with the holy Ghost and with fire Happy is that soule that can find hee hath beene baptized by that hand that can say thus As by Gods minister I had water sprinkled upon mee by the ordinance of God in mine infancy when I knew it not so now I doe verily know and feele that the Lord himselfe hath by his spirit sprinkled upon my soule the bloud of his deare Sonne that blood of sprinkling as the Apostle calleth it Heb. 12.24 hath assured mee that it was shed for mee and I doe verily know and feele that he hath saved me as the Apostle speaketh Tit. 3.5 by the washing of regeneration and renewing of the holy Ghost 2. Then and then only shall we have comfort in the Lords supper when we can find that as Gods minister hath by his appointment given us the bread and wine so the Lord himselfe hath given us the body and bloud of his owne son and commanded us to feed upon him Moses gave you not that bread from heaven saith our Saviour Iohn 6.32 but my father giveth you the true bread from heaven and he sheweth what hee meaneth by that verse 35. I am the bread of life No minister can give thee that true bread from heaven the body and bloud of Christ to feed upon the Lord onely can give thee that And as when thou goest to the sacrament at any time thou must seeke and expect to receive this from him thou must cry to God as they did there ver 34. Lord evermore give us this bread So if thou canst find that thou hast in the Sacrament by the eye of thy faith discerned God giving thee this bread and by the hand of thy faith received it of him ô happy thou it was the comfortablest supper that ever thou wert at in thy life 3. Then and then only can wee have comfort in our preaching and you in your hearing when we and you can find that the Lord is with us worketh with us in this ordinance of his When we that are preachers can find that our ministery is not in word onely but also in power and in the holy Ghost as the Apostle speaketh 1 Thess. 1.5 when we see God worketh with us and blesseth our ministery and it may be said of us as of them Actes 11.21 The hand of the Lord was with them and a great number beleeved and turned unto the Lord. And when you that are hearers can find that in your hearing the Lord openeth your hearts to attend with diligence and delight to that that you heare as hee did Lydias Actes 16.14 when ye can find that in the hearing of the word ye are taught of God drawne and effectually perswaded to beleeve and obey the truth that you heare as our Saviour saith all the Elect shall bee Iohn 6.44 45. when in the hearing of the truth of God delivered by any of his servants you heare withall that word behind you that is spoken of Esay 30 21. saying this is the way walke ye in it when in the ministery of the Word you can feele that mighty power of God that the Apostle speaketh of 2 Cor. 10 5. casting downe your imaginations and every high thing in you that exalteth it selfe against the knowledge of God and bringing into captivity every one of your thoughts to the obedience of Christ finally when we can say of your teachers as that man did 1 Cor. 14.25 Of a truth God is in you certainly God worketh with you then I say and then onely can you have comfort in your hearing 4. Lastly Then and then onely can wee have comfort in our prayers when we can find the Lord hath bin with us in prayer And when is that 1. When wee find the Lord hath prepared our hearts to pray Lord saith David Ps. 10.17 thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine eare to heare When the spirit it selfe maketh intercession for us quickneth our prayers prompteth us in them How may we know that will you say Surely by two notes 1. When in our prayers we can cry Abba father for this is made a certain note of the spirits helping us in prayer Rom. 8.15 Gal. 4.6 2. When even then when we know not what to pray we can say nothing almost but grone sigh it out yet even the requests that we make are according to the will of God we desire nothing so much as mercy and grace this second note also of the spirits helping us in prayer the Apostle giveth Rom. 8.26.27 From hence now the foorth and last point will necessarily follow for you had the Reason of it already That a Christians chiefe care should be in every duty of Gods worship to find that God is with him in it that God worketh with him Purge thou mee with hysope saith David here wash thou mee And as Moses did in another case Exodus 33 15 16. so should wee all importune and expostulate with the Lord in this case If thy presence goe not with us saith hee carry us not up hence for wherein shall it bee knowne that I and thy people have found grace in thy sight Is it not in that thou goest with us So may we say Lord if thou accompany not thine ordinances and worke not with us in them to what purpose should we performe them How shall it appeare that we have found grace in thy sight The uses that this Doctrine serveth unto are two principally 1. For instruction 2. For exhortation And first this teacheth us the true cause why in this time of so long continuall use of all Gods ordinances there is so little fruit to be seene This is the generall complaint of these times 1. Gods faithfull ministers complaine of this and cry as Esa. 49.4 that they have laboured in vaine they have spent their strength for nought and in vaine they see no fruit of their labours And 2. the carnall man and enemy to the Gospell every where casteth this in our teeth Woe be to the world because of offences saith our Saviour Mat. 18 7. and surely this is a chiefe offence that many do miserably stumble at These that heare so much say they and read so much pray so much what
hearken unto them and examine diligently by them whether his assurance be sound or no whether God have purged him with hysope and sprinkled the bloud of Christ upon his heart and assured him it is his or whether he hath only done it himselfe or Satan hath done it for him Two things there be that may assure you of the necessity of this First That there be many whom Satan and their owne foolish heart have extreamely deluded in this point Many very wicked men are strongly perswaded Christ is theirs God is their God Baalam could call God his God Numb 27.18 I cannot goe beyond the word of the Lord my God saith he And of Israel the Lord saith Hos. 8.1 2 3. that even then when they had transgressed his covenant and trespassed against his law when they had cast off the thing that is good yet even then Israel would cry unto him my God wee know thee Yea the lewdest men are usually more strongly perswaded of this make lesse doubt have lesse feare of this then the best of Gods servants are wont to have The wise man saith Solomon Pro. 14.16 that is the godly man feareth but the foole the profane and ungracious man is confident maketh no doubt of his salvation at all Yea it is certaine many notorious sinners live and die in this strong perswasion One dieth saith Iob 21.23 in his full strength being wholly at ease and quiet no trouble of mind no scruple or doubt of this matter ever entreth into his heart no not upon his death bed And can any of you thinke that the assurance that such men have is of God These men seeme to be purged with hysope to have Christs bloud sprinkled upon their hearts and applyed unto them but by what hand by what spirit was it done Certainely not by the hand and spirit of God God will speake peace to his people and to his Saints saith the Prophet Psal. 85.8 He never spake peace to such men as these are he never gave them assurance of his favour Secondly That such a kind of assurance as is false and is not of Gods working will do a man no good at all but much hurt many waies It were farre better for a man to live in continuall doubt of his salvation though that breed feare and terrours in his heart then to have the confidence and peace of these men I will give you three reasons of it For First The man that is subject to these continuall doubts and feares is thereby kept in awe and restrained from many sinnes that otherwise he were in danger to fall into Whereas the man that is so full of this false confidence and peace walketh licentiously and runneth like the horse that hath the bridle on his neck whither he listeth feareth no sinne The wise man feareth saith Solomon Pro. 14.16 and departeth from evill his feares restraine him from sinne but the foole rageth and is confident the more confident he is the more outragiously he sinneth Secondly The man that is subject to continuall doubts and feares is thereby stirred up to a diligent use of the meanes whereby hee may come to true assurance and peace the meanes of grace are sweet unto him Whereas the man that is most full of false assurance and confidence careth least for the meanes of grace nay he loatheth and despiseth them The full soule saith Solomon Pro. 27.7 loatheth an hony combe the sweetest the best meanes of grace but to the hungry soule every bittter thing is sweet the meanest the coursest ministery is sweet to that man Thirdly and lastly These doubts and feares use to end in peace and sound assurance Yea proportionable to the measure of doubts and feares men are troubled with in this kind the measure of their assurance and peace is wont to be in the end Your sorrow saith our Saviour Iohn 16.20 shall bee turned into joy Marke the perfect man saith David Psalme 37.37 and behold the upright for the end of that man is peace Whereas on the other side false assurance and confidence useth to end in despaire and the lesse doubt the more assurance any man seemeth to have now of his salvation if it bee false the more danger hee is in to fall one day into desperate feares and terrours His confidence shall bee rooted out of his tabernacle saith Bildad Iob 18.14 and it shall bring him to the king of terrours It standeth us therefore upon you see to examine well and try that assurance wee seeme to have that Christ is ours whether it bee wrought in us by Gods spirit yea or no. No assurance of our spirituall estate can bee sound or such as will yeeld us true comfort but such as the good spirit of God worketh in us David prayeth heere to God to purge him with hysope to sprinkle Christs bloud upon his heart none but the Lord can doe it It is the spirit that beareth witnesse because the spirit is truth as you heard the last day out of 1 Iohn 5.6 No witnesse is sure and beyond exception in this case but the spirit onely And in this respect the spirit of God is called the Comforter Iohn 14 26. There is also an assurance and peace of the divells working he can cause peace too Luk. 11.21 When a strong armed man keepeth his palace all his goods are in peace But that peace cannot be found and true peace that spirit cannot be a true comforter He is a roaring lyon 1 Pet. 5.8 He is a fierce red dragon Rev. 12.3 And so shall they all find him in the end whom he seemeth to give greatest peace unto Try thy assurance therefore whether it be of God yea or no. And there be three sorts of signes and notes whereby we may judge of this 1. By the qualification of the subject of the person in whom this assurance is wrought 2. By the ground upon which this assurance is built 3. By the effects and fruits that this assurance produceth in him that hath it For the first The spirit of God is not wont to sprinkle the bloud of Christ nor to worke this comfortable assurance in any heart that was not first humbled and troubled with much feare and doubting Yee have not received the spirit of bondage againe to feare saith the Apostle Romanes 8.15 but yee have received the spirit of adaption whereby wee cry Abba Father Intimating plainely that the spirit of adoption that beareth witnesse to our spirits that wee are Gods children useth not to enter into any heart where the spirit of bondage hath not beene before that is Where the spirit of God hath not first effectually discovered to a man his bondage unto sinne and to the curse of God and wrought feare and terrour in his heart thereby The spirit of the Lord is upon me saith our Saviour Luk. 4.18 because he hath anointed me to preach the Gospell unto the poore to heale the broken hearted to preach deliverance to the captives and
healing in his wings This sunne did never arise and shine upon any heart but it brought an healing vertue with it See the proofes of this in foure particulars First This will soften the heart more and make it apter to mourne for sin then any other thing is able to doe I will powre upon the house of David and upon the inhabitants of Ierusalem saith the Lord Zach. 12.10 the spirit of grace and of supplications and they shall looke upon mee whom they have pierced and they shall mourne for him as one mourneth for his only sonne As if hee had said thus When the spirit of grace hath made a man able to see that his sins pierced Christ that Christs bloud was shed for his sins this will breake his heart and make him mourne and grieve more for his sins then for any other thing in the world Secondly this will make a man more afraid to sin to offend God then any other thing is able to do The children of Israel shall returne and seek the Lord their God and David that is Christ the sonne of David their King and they shall feare the Lord and his goodnesse in the latter dayes that is in the dayes under the Gospel saith the Prophet Hos. 3.5 As though he should say When Gods people have once by seeking found the Lord their God and Christ their King know him to be their God and their King and tasted of his marvellous goodnesse and love unto them this will make them ever after more fearefull to offend him then any other thing can possibly doe Thirdly This will breed in a man a greater delight in the word and meanes of grace a greater desire and appetite unto them then any other thing is able to doe As new borne babes desire the sincere milke of the word that yee may grow thereby saith the Apostle 1 Peter 2.2 3. if so bee that yee have tasted that the Lord is gracious As if hee should have said The man that knoweth the Lord is gracious and gracious to him and that hath also tasted the sweetnesse of this assurance of Gods speciall love to himselfe must needs desire and long after Gods word as much as ever babe did after the mothers breast Fourthly and lastly This will make a man more carefull in all his wayes to please God then any other thing is able to doe I have walked in thy truth saith David Psalme 26.3 and made conscience to doe and practise what thou teachest me in thy word and he had given this for the reason of it in the beginning of the verse For thy loving kindnesse is before mine eyes As if hee should say I know and am fully assured as if I saw it with mine eyes of thy loving kindnes and speciall favour towards me and that maketh me walke in thy truth And these are the effects that the true assurance will worke in the heart and inward man But secondly It will not rest there hee that hath it cannot content himselfe with the reformation of his owne heart and life hee cannot but declare openly and professe himselfe to bee Gods servant hee cannot but put forth himselfe to doe him all the service and honour that hee is possibly able to doe 1. For profession it is to be observed that those whom Gods spirit sprinkleth the blood of Christ upon whom he setteth this marke and seale upon he setteth it not upon their hearts only but upon their fore-heads also as you may read Ezek. 9.4 Rev. 7.3 so as those among whom they live may discerne and take notice that they are Gods people When once God hath said to any mans heart by his spirit as he doth to his people Esa 43.1 I have called thee by name thou art mine that man cannot choose but say to him againe as David doth Psal. 116.16 O Lord truly I am thy servant I am thy servant Nay what he hath heard in the eare as our Saviour speaketh in another case Matth 10.27 he cannot but preach on the house tops He cannot but declare and professe himselfe openly to bee Gods servant and one of his people Thus the Prophet Esa. 44.5 bringeth in the faithfull glorying in this open profession of their homage One shall say I am the Lords another shall call himselfe by the name of Iacob and another shall subscribe with his hand unto the Lord. As if he had said Every one shall be ready upon all occasions and by all meanes to declare himselfe to be one of Gods people of his Church and houshold And 2. for that care that all such have to doe God all the honour that possibly they can in the places and callings that God hath set them in wee have three notable examples The first is of Ioshuah as hee was the master of a family Who as he was a man that had obtained this particular assurance that God was his God God had said unto him Iosh 1.15 As I was with Moses so will I be with thee I will not faile thee nor forsake thee So doth hee professe not onely that hee would be Gods servant and at his command but that his whole family should be so too As for me and mine house saith he Iosh 24 15. we will serve the Lord. The second example is of Paul a minister and preacher of the Gospel Who when he had spoken of his marvellous diligence and faithfulnes in his ministery giveth this for the reason of it 2 Cor. 5.14.15 For the love of Christ constraineth us saith he because we thus judge that one dyed for all then were all dead we were all by nature dead and damned men and that hee dyed for all that they which live should not henceforth live to themselves but unto him which dyed for them and rose againe As if hee had said I that know I was a dead and damned man and that Christ dyed for mee to save and deliver mee out of that estate hold my selfe bound to doe him all the honour and service that I can by enlarging his kingdome and know I can never doe enough for him that hath done so much for mee as hee hath done The third and last example is of David a magistrate of whose noble resolution you may read Psal 1 18.28 Thou art my God and I will praise thee saith he thou art my God and I will exalt thee As hee was confidently assured that God was his God out of the aboundance of his heart his mouth speaketh thus once and againe so was he resolutely determined to improve his power and authority to the uttermost in standing for God and advancing of his honour Let us now make some application of this and examine our selves by this third and last signe and we shall find that the assurance of their salvation that most men glory in is vaine and counterfeite such as Satan or their owne deceitfull hearts not the holy spirit of God hath wrought in them Because they are so barren
after Sermons these holy brethren that stand so much upon sincerity and can abide nothing that savours of Popery these precise fooles that must be singular forsooth that dare not sweare by small oathes were all well taxed to day We see they are no better than hypocrites all these things have beene found in hypocrites we heare Let no man I say say so For though these things have beene found in some hypocrites yet are they no signes to know an hypocrite by neither are they all hypocrites that do thus neither is an hypocrite that doth thus an hypocrite for that cause because he doth thus But thou in scorning any man for this very thing because he maketh profession of religion because he goeth to Sermons because he useth prayer and so seemeth more holy than his neighbours because he is scrupulous in the smallest thing that he thinketh to be a sinne bewrayest the profanenesse of thine owne heart and openest thy mouth against heaven as the Prophet speaketh Psal. 73.9 All these five things that I have instanced in are such things as God is highly pleased with and hath promised great reward unto as I will shew you particularly First It is a singular good thing to love and delight in the sound Ministery of the Word and such a thing as a Christian may take much comfort in Great peace have they saith David Psal. 119.165 that love thy Law And by the Law and Word of God the same thing is meant throughout that Psalme and nothing shall offend them And on the other side That man can have no true goodnesse in him that hath no love to the Word that careth not for it For faith commeth by hearing of the Word as the Apostle saith Rom. 10.17 Yea he must needs be in a most wofull estate though he feele it not For He that turneth away his eare from hearing the Law saith the Holy Ghost Prov. 28.9 even his prayer shall be abomination And what shall other his actions be if his prayer be so Secondly It is a singular good thing also to use prayer constantly The Holy Ghost praiseth Cornelius for this Acts 10.2 that he prayed unto God alway As if he should have said He kept a constant course in prayer He that useth it must needs receive a blessing from God by it This is so ordinary a thing with God to blesse them much that pray much that our Saviour saith Matth. 7.8 Every one that asketh receiveth It is said of Obed-Edom 2 Sam. 6.11 that while the Arke of God continued in his house the Lord blessed him and all his houshold And the blessing that he received by it was so sensible and apparent that others were able to take notice and to tell David of it It was told to David saith the holy story 2 Sam. 6.12 that the Lord had blessed the house of Obed-Edom and all that pertained unto him because of the arke of God And certainly there is no family where prayer and Gods Worship is constantly used morning and evening but the whole family useth to receive a blessing by it Yea God hath been wont to shew such respect unto this duty that he hath oft rewarded it and given a blessing unto it a temporall blessing I meane not onely when it hath beene performed by his owne faithfull servants with a good heart but even when it hath been used also by such as have had no truth of grace in them at all As appeareth in the example both of Iehoabaz the King of Israel 2 King 13.4 5 and of the mariners Ion. 1.14 15. And on the other side as they can have no true goodnesse in them but are Atheists in heart that use not to pray Psal. 14.14 The foole hath said in his heart there is no God He calleth not upon God so the many houses where no prayer is used seeme to prosper as well as any other doe yet certainly God hath given sentence already against them in that Propheticall prayer which we read Ier. 10.25 Powre out thy fury upon the heathen that know thee not and upon the families that call not on thy Name There wanteth nothing but that God give order for the execution of this sentence which he hath already given against them which how soone and in what manner he will doe it is knowne onely to himselfe no man can tell Lecture CXXXV On Psalme 51.7 Decemb. 22. 1629. IT followeth now that we confirme the same unto you in the other three particulars And for the third Although there be as I shewed you some hypocrites that seeme to be strict observers of the Sabbath Day yet is that no signe of an hypocrite neither is the conscionable and precise observation of the Sabbath to be misliked ever a whit the more for that For it is a singular good thing to be strict in the observation of the Sabbath and such a thing as God is highly pleased with and hath been wont to reward wheresoever he findeth it I will give you a full proofe of this in one particular To keepe a bodily rest upon that day from all our owne workes is but one particular that is required of us in the observation of the Sabbath Nay that is as I may say but the outside of the commandement and concerneth onely the outward man the outward and bodily observation of it Of the fourth commandement as well as of all the rest that may truely bee said which the Apostle speaketh Rom. 7.14 of the whole Law We know saith he that the law is spirituall The spirituall observation of it by the inward man when wee call the Sabbath a delight the holy of the Lord honourable as the Prophet speaketh Esa 58.13 That is When wee can joy in that day as in the Lords owne holy Day and esteeme it in our heart a farre greater and more honourable Day than any other day keeping the rest and performing the duties of the Day cheerefully reverently conscionably spiritually This spirituall observation of it I say by the inward man is the chiefe thing that God requireth of us in the fourth commandement The outward and bodily observation of it which may bee performed by a man that hath no truth of grace in him at all is nothing in Gods account in comparison of this And yet of this bodily observation of the Sabbath by the outward man the resting from our owne workes is but the least part The exercising of our selves upon that day in doing of the Lords worke the spending of it in such holy duties both publike and private as may breed and increase grace and sanctification in us is a greater matter and more pleasing to God a great deale than that is No man may think hee hath kept the Sabbath well because hee resteth from all the labours of his calling upon that Day So farre forth the bruit beast thy oxe and thy horse keepeth the Sabbath as well as thou For so is the expresse commandement Deuteronomie 5.14 Neither thy
thy Name Many that are such as of whom Christ himselfe will professe that he never knew them yet are confidently perswaded that they have good title unto him And there is no one thing that doth more dull and deaden mens appetite unto Christ and keepe them from hungring and thirsting after him and his righteousnesse then doth this perswasion that they have him already sure enough or at least they may have him when they list Christ dyed for all men say they and therefore I were a very beast if I should make any doubt of this that Christ died for me Know therfore beloved which is I assure you a matter of great importance for you all to know that it is a most dangerous delusion of Satan whereby men are perswaded that all men shall have benefit by Christ. No no the spirit of God teacheth us expresly the contrary in the holy Scriptures that all men shall not be the better for him but only a certaine choice and peculiar people Yee are a chosen generation saith the Apostle 1 Pet. 2.9 a peculiar people Nay the Scripture teacheth us that there be but a few in comparison that shall have any benefit by him And there are three evident reasons to prove this First the pardon that Christ hath purchased for men by his death all men shall not have their part in nor receive benefit by He was in the world saith the Evangelist Ioh. 1.10 and the world knew him not No this is appropriated to the Church of Christ only The people that dwell therein saith the Prophet Esa. 33.24 shalâ— be forgiven their iniquity And the Angell giveth this for the reason why he should be called Iesus Matth. 1.21 Thou shalt call his name Iesus saith he for he shall save his people from their sinnes Hee is the Saviour of his body of his Church saith the Apostle Eph. 5.23 Now alas the Church of Christ is but a little flocke as himselfe calleth it Luk. 12 32. If the whole world were divided into thirty equall parts there would not bee found above five of them that doe so much as professe the name of Christ. And of those five the Papists and Protestants taken all together will not make three And of those three the number of the Papists whose persons I will not judge but their doctrines are damnable doth farre exceed the number of the Protestants So that you see if none but the Church of Christ shall have benefit by Christ the number of them that shall have benefit by Christ is but very small in comparison of them that shall have no benefit by him at all Secondly Not all that live in Christs Church and professe his true Religion shall have benefit by Christ. He came unto his owne saith the Evangelist Iohn 1.11 and his owne received him not There be but a few of them neither that shall have any benefit by him So that looke what the Apostle saith of Israel Rom. 9.27 may truly be said likewise of the whole Church of Christ and of such as professe the true Religion Though the number of them be as the sand of the sea yet but a remnant of them shall be saved And it is worth the observing how often and how plainly and how earnestly our Saviour himselfe was wont to presse this point in his preaching He taught his hearers in the parable of the sower Matth. 13. that this field of Christ where he is pleased to sow the seed of his word and Gospell hath foure sorts of ground in it and of those foure but one that is good Hee taught them in his Sermon on the Mount Mat. 7.14 That the way that leadeth unto life is a narrow way and that there be few that find it He taught them in the parable of them that were bidden to the Kings marriage feast Mat. 22.14 that even of them that were called to the profession of the truth by his owne gracious and powerfull Ministery there were but a few that were chosen And in the parable of the labourers that were hired to work in the Vineyard Matth. 20.16 he affirmeth the like of the state of his Church in time to come Many shall be called but few chosen As if hee had said Though the number of them that by any outward calling are brought to a profession of the truth may seeme to be great as indeed it is yet there be but a few even of them that make so good a profession that are chosen of God and consequently that are inwardly and effectually called and that shall bee saved and receive benefit by Christ. The Lord discribeth to us the course he is wont to take in calling his elect inwardly and effectually Ier. 3.14 I will take you one of a City and two of a family or tribe Thinke not beloved nor looke for it that every one that giveth his name to Christ and joyneth himselfe to Gods people and professeth the truth with much forwardnesse and zeale is inwardly and effectually called of God or shall have benefit by Christ. No no remember and forget not but thinke oft and seriously of that saying of Christ Many are called but few are chosen Thirdly Nay many that live in the Church of Christ and professe the true Religion are so farre from receiving benefit by Christ that they shall receive much hurt by him and shall have one day just cause to wish that he had never beene borne that hee had never dyed for sinners that they had never heard of him Behold saith old Simeon to the blessed Virgin Luk. 2.34 When hee had Christ in his armes Behold saith he as if he should have said It is a strange thing but yet a most certaine thing that I will tell thee Mary this child is set and appointed of God by an unchangeable decree as well for the fall as for the rising againe of many in Israel Hee is unto many in Israel to many that live in the true Church of God a stone of stumbling as the Apostle speaketh 1 Pet. 2.8 and a rocke of offence though not a cause yet an occasion of their utter ruine and perdition They would not have beene so lewd men as they are nor continued with that quietnesse and contentment of mind in many foule sinnes had it not beene for that that they have heard of Christ and for that confidence that they have in him that hee will pay all their scores and answere the justice of God for whatsoever they have done amisse But how can this bee will you say that there should be but a few that shall have benefit by Christ Seeing the Scripture saith expresly 1 Tim. 2.6 That he gave himselfe a ransome for all And Heb. 2.9 That he tasted death for every man and 1 Iohn 2.2 He is the propitiation not for our sinnes only but also for the sinnes of the whole world I answer That not to enter into the controversie of universall redemptino it is agreed on by all divines
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
so carelesly and making so little conscience in keeping it 184 Occasions of evill to be shunned 318 Officers Bound to present infamous and scandalous persons 182 They sin that keep men from publike pennance 187 188 Obedience Be willing to yeeld passive obedience unto God 245 249 Conscionable care to please God a sure note of uprightnesse 378 True obedience is universall 419 c. 724 726 Yet speciall care to be had of those things God hath given us speciall charge of 422 The onely rule of true righteousnesse is the Word 380 c. How the upright man sheweth equall respect to all the commandements 423 c. Forth the root of it 737 741 Five notes of Evangelicall obedience 754 Obedience must be done in a right manner 433 c. Oppression Against such as are undoers of others 124 Originall sinne Is derived from the parents and why 282 283 For this sinne above all others God may justly abâ—orre us and we have most cause to bee humbled in our selves 301 303 Three motives to perswade us to seek deliverance from it and two meanes 313 317 Consider Gods mercy and goodnesse towards us in that regard 336 P. Papists THeir errours touching originall sinne 305 c. Touching justification 662 c. Parents To be humbled for the corruption and sinne that appeares in their children 286 Parents should use their utmost indeavour to breed grace in their children 287 c. Diverse motives Ibid. Means Parents must use to save their childrens soules 291 c Parents must maintaine their authority over their children 291 How they come to lose it 292 Their sin in neglecting to keep them in awe 293 294 They must instruct their children 1. Instilling betimes the beginnings of knowledge 294. 2. Acquainting them with the practice of Religion 295. 3. Bringing them to the publike worship 4. Examining them how they profit Ibid. They must be carefull to give them good example 298 They must take heed how they place them at schoole in service in mariage 299 They must pray for them Ibid. Parents using these meanes need not doubt they shall lose their labour 300 Patience We have need of it 250 Seven notes of it 251 c. Motives to it 253 c. Meanes 260 c. Perseverance Study to persevere unto the end 12 The marvellous mercy of God to bee acknowledged in the perseverance of any in the state of grace 347 352 Take heed of declining and falling fâ—om grace 431 432 The regenerate elect child of God caâ—â—ot sin so hainously as every unregenerate man may do 533 c. Constancy in the true Religion is a signe a man hath the Spirit of Christ. 766 c. God hath given great testimony to this 76â— The faithfull have found much comfort in â—t 〈◊〉 They whom the Spirit hath taught 〈…〉 persevere in the truth 〈◊〉 Motives to constancy in the truth 7â—â— 7â—2 Meanes to it 782 Though it be ascribed to the Lord alone yet he worketh it by meanes and will have us to bee agents in this worke 783 Predestination Gods decree of Predestination is most righteous 248 249 Prayer Gods people in all distresse must seeke for comfort from God by prayer 59. c. Extremity of affliction should not keepe us from it 63 64 Nor sense of our owne vilenesse 64 65 Nor inability to pray 68 69 c Nor a conceit that it 's to no purpose to pray 69 c. Prescript and set formes of Prayer may bee used 68 Why God delayes to answer the prayers of his servants 75 76 What we must then do 78 c. God gives often a gracious answer to the prayers of his servants though they perceive it not 76 Five severall wayes God shewes respect unto and gives a gracious answer to his peoples prayers 76 77 Six principall faults that use to blemish and weaken our prayers 81 c. 637 Five notable encouragements to prayer specially in inward afflictions 153 Prayer a speciall meanes to get grace to beare afflictions comfortably and patiently 273 Long prayers not unlawfull so it be with foure cautions 310 Prayer a meanes to conquer corruptions 322 And to get assurance of Gods favour in Christ. 636 A singular good thing to keep a constant course in prayer 700 Faith eâ—ableth us to pray well 743 Practice Presently set upon the practice of what wee have learned 43 Making conscience to practise what we have learned meanes to establish us in the truth 792 Preaching of the Word Is a meanes to bring men to Christ. 19 The godly man will rejoyce in the plentifulnesse of it 801 for three reasons 803 809 Preaching necessary now 813 Obiections against it answered 810 c. Preparation To the hearing of the Word wherein it consists 30 c. Presumption Take heed we sin not presuming that we shall repent before we die 15 The vanity of those conceits which keepe many from being troubled with their 〈◊〉 89 93 Hypocrites use to be confident 377 Presume not to sin because of the fals of Gods people 554 c. The danger of Presumption 620 625 744 Signes of it 628 629 Private duties Secret confession of sinne most necessary convenient and beneficiall 193 195 Psalmes The titles of them not to be omitted as superfluous and impertinent 1 Why committed to the chiefe Musitian 4 Singing of Psalmes an ancient and excellent ordinance of God 4 How Psalmes should be sung 6 Punishment The consideration of punishment may cause a faithfull man to mourne and grieve for sinne and to be afraid of it 218 Christ hath satisfied as well for the temporall as eternall punishment due to our sinnes 662 663 Though the afflictions men induce be in their owne nature punishments yet are they not so to all men 664 665 Profanenesse In some respects the open profane persons case is worse than the hypocrites 718 Profession Live so as men may be witnesses of thy goodnesse 418 He that hath assurance that Christ is his will proâ—esse and declare himselfe openly to bee Gods servant 627 We may hate the sinnes of professors but not hate them for any goodnesse they professe Three notes whereby we may see many hate professors for their goodnesse 716 717 Prosperity He that hath not Christ can have no comfort in his prosperity 686 Great is their folly that preferre worldly things before Christ. 690 R. Regenerate THe sinnes the regenerate fall into are in sundry respects greater than the sinnes of others 539 542 548 552 God will plague sinne as much in them as in any other in the world 540 541 In this life he sheweth more hatred to the sinnes of such than to the sinnes of other men 542 c. The goodnesse in the regenerate man in three respects surpasseth the goodnesse in the morall man or hypocrite 729 730 Religion That 's the true Religion that gives the whole glory of mans salvation to the free grace and mercy of God 110 523 The truth we have received by warrant of
himselfe to be for the Gospell and against Popery may give us great hope of the continuance of this blessing and may seeme to free us from feare of any alteration of Religion in our dayes Yet are there three things that make this exhortation every whit as needefull for our times and for us as it was for the people of God in the Apostles dayes First The great danger wee are in that popery may prevaile and steale in upon us and with it a fiery tryall before we be aware not withstanding all that hath beene said of the hopes we have Surely the great increase of Papists that we daily heare of together with the marvellous declining of many declared by the ready receiving of such Doctrines as any seducing Spirit will offer to them may give us just cause of this feare Secondly admit that wee were in no danger at all of a fiery tryall through popery yet are there a number of other new and strange opinions lately sprung up in our Church that do make this exhortation as needfull now as ever it was They are so many that I cannot name them all unto you though I would and they are some of them so fantasticall some so blasphemous and dangerous that I would not offend your Christian eares with rehearsing of them though I could Every yeare almost yeelds us some new conceit in Religion When the servants in the parable of the tares Matth. 13.27 28 spied their Masters field so full of tares they said unto him Sir didst not thou sow good seed in thy field from whence then are these tares They doe not lay the fault upon the seed their Master did sow The Papists and Atheists when they heare either of Heresies that spring in the Church or of hypocrites and scandalous sinners that break out amongst such as professe Religion are apt still to impute all to our Masters seed This comes of following Sermons a goodly Gospell say they this is that brings forth such fruits And the servants of God themselves that know how good the seed was that their Master did sow in this field how sound and pure the Doctrine hath beene which our state and Church hath professed and which hath beene preached in it above 70. yeares without interruption and see what a number of strange opinions are now risen in it are apt to wonder and cry Lord whence come all these tares But marke what answere the Lord of the field gives unto his servants The enemy hath done this saith he Satan the enemy of God and mankinde is the sower of all these tares the authour of all the heresyes and scandalls too that rise in Gods Church And the men that broach these errours how learned or good soever they may seeme to be as Satan himselfe saith the Apostle 2 Cor. 11.14 is of transformed into an Angel of light are set on work by him his agents his seeds-men they are Our Saviour foretelling the destruction of Ierusalem and of the whole state and the judgements whereby God would plague that nation for the contempt of the Gospell and which should bee signes and forerunners of his taking it away from them and bestowing it upon some other nation that would bring forth better fruits of it names this for one Matth. 24.11 Many false Prophets saith he shall arise and shall deceive many Certainly the many sects and errours that arise in our Church as it is to be esteemed a most just judgement of God upon this nation for the contempt of the Gospell so is it a fearefull signe of a more grievous judgement approching and namely of the removing of our candlesticke and taking away the Gospell from us And surely these false teachers increasing as they doe will steale away the truth of Religion from us before we be aware as the Lord speaketh of the false Prophets in Ieremies time Ier. 23.30 unlesse wee stirre up our selves to hold it fast and to cleave so much the more stedfastly unto it because wee see it so many wayes questioned and contradicted by fantasticall spirits Thirdly and lastly The generall decay of the love of Religion in all places and among all sorts of men and the strange increase of irreligiousnesse and profanesse every where will as an epidemicall disease and common contagion infect us all and by little and little steale our hearts away from all care of Religion and respect unto it if we doe not carefully take heed and stirre up our selves to hold fast both the knowledge and practice of the truth which we have received Our long enjoying of the Gospell of Christ together with our long peace and plenty makes us to esteeme lightly and to grow weary of it as Israel of old was of Mannah though it were both the most wholesome and the most delicate foode also that ever man tasted of In which respect the Prophet Psal. 78.25 calls it Angels foode such a foode as if they had needed meate the very Angels might have fed upon Yet grew they so weary of it that they preferred the cucumbers and onyons and garlicke of Aegypt before it Num. 11.5 6. any thing rather then Mannah then that food that came downe from heaven And so doth the Apostle prophesie 2 Tim. 4.4 of a time that should come and we have just cause to judge that this is the very time hee prophesieth of wherein such as had professed the Gospell should turne away their eares from the truth be turned unto fables No doctrine can be so fabulous and fantasticall but men will be ready to turne unto it and to embrace it rather then the present truth as the Apostle calls it 2 Pet. 1.12 Any thing that will oppose and contradict the present truth this Mannah that is before our eyes as the Iewes speake there Num. 11.6 shall be welcome unto them This is not the disposition of a few of here and there one but it is the humour of the very age and time we live in that strongly inclineth unto epicurisme and irreligiousnesse Therefore the Apostle in another prophesie of his 2 Tim. 3.1 wherein he sets downe the generall sinnes of those perilous times that shall come in the last dayes whereinto we are fallen notes this as a chiefe one Verse 5. Having a forme of godlinesse an outward profession of the true Religion but denying the power thereof that the Gospell should have such a commanding power over them as to restraine them from any sinne they were inclined unto especially if it be in fashion this they should not abide this being the generall disease of the time we shal all be in danger to be carryed away with the streame and sway of it if we discerne it not to be a forerunner of the removall of our candlesticke the Gospell and in time take heed and repent and doe our first workes Rev. 2.5 and if the generall inclination unto profanesse that we discerne in all men cause us not to love the truth and cleave to it